ô Haggadah for Purim í - World Zionist Organization · í é ø å ô Purim is a fun holiday. We dress up, we eat Oznei Aman, we get drunk (after all, it's a Mitzvah on Purim),

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Purim is a fun holiday. We dress up, we eat Oznei Aman, we get drunk (after all, it's a Mitzvah on Purim), we read the Megillah (or should we say: do we read the Megillah?!).

And experiencing this festival in Israel is even more meaningful. About a month before the festival, just as the dried fruits from Tu Bishvat are removed from grocery store shelves, a wide variety of Oznei Aman conquer bakeries and supermarkets. The week of the festival, commandos of costumed children take control of the streets, forcing you to stop your car to let Mordecais and Malkot (Queen) Esthers cross the street. If you

are lucky, one of your co-workers will show up at work with his face painted. If you are courageous, you will be that one.

But as we intoxicate ourselves with Oznei Aman, we must confront the question: is this all that Purim requires of us?

Our answer is clear: NO. And it takes the form of this Haggada. Why a Purim Haggadah? (After all, we already have a Purim Megillah.) Because the Haggadah, as a resource, works. We know this from Pesach, from Tu Bishvat, and more recently, from Yom Ha-Atzmaut (Independence Day).

It’s an excellent opportunity for friends and family to sit around a festive table and to read a festive text, while discussing our history as a people.

But reading the Haggada isn't only about understanding the story on a literal level. The Haggada serves as a guide stimulating both reflection about the text itself and our common past. The Haggada is also an educational tool-through the Haggada we understand the text, we make it

ours.

Deeper reflection is what we hope to achieve here. Because Purim shouldn’t be only about triangular food and costumes. It should be about us, as members of the Jewish people, re-living our history.

Happy Purim!

foreword

Adrian KohanDirector

Communications Division

Haim HayetHead of the Departmentwww.wzo.org.il ii

At just the time of year period of Jewish exile he was. The king then when we weary of winter following the destruction issued a second decree weather, Purim comes of the First Temple in the allowing the Jews to along to brighten things 6th century BCE. The defend themselves. At up a bit. The story of story tells of the heroism the conclusion of the Purim - and many of its of Queen Esther and her story, Mordechai was

his lovely young bride customs - comes from the uncle, Mordechai, in appointed the Prime who has hidden her true biblical Book of Esther. averting the king's death Minster in place of identity. Although the Esther is one of five sentence against the H a m a n . E s t h e r ' s Jews of Persia are in Biblical books called Jewish people. The king, influence in the court was mortal danger in this megillot (literally, scrolls) Ahasuerus, had acceded exceptionally high, and story, it ends with although due to its to the instigation of his Jews inst i tuted the celebration by the Jews p o p u l a r i t y i n t h e mini ster, Haman, by celebration of Purim to who are saved as their tradition, it is called The issuing a law permitting commemorate the i r enemies perish. This Megillah. One of the his citizens to kill the Jews deliverance. theme of celebration and world's first novellas of Persia. (Purim itself Purim is by nature a revelry occurs during this (short novels), it is means "lots" for Haman topsy-turvy holiday - time of year in other simultaneously gripping, cast a lot (pur) to decide where those on top lose cultures as well. Mardi funny, and significant. when to kill the Jews.) out and those at the gras ( l i tera l ly, " fat The message of Purim is Once the king passed a b o t t o m b e c o m e Tuesday") and Carnevale really a way of reading all law, it was impossible to victorious. Where the (Carnival) are widely of Jewish history, one retract. Since the king king can't even get his observed throughout relevant for our own didn't know that his wife, first wife, Vashti, to obey E u r o p e a n d L a t i n day as well. Esther, was Jewish too, his order to 'appear America.The book is set in she and her unc le before him', he is duped The lessons of Purim are the kingdom of Mordechai were then able by his advisor and then relevant today: the P e r s i a to reveal Haman for the persuaded to change the equality of men and during the hateful and evil man that policy of his kingdom by

At just the time of year period of Jewish exile he was. The king then when we weary of winter following the destruction issued a second decree weather, Purim comes of the First Temple in the allowing the Jews to along to brighten things 6th century BCE. The defend themselves. At up a bit. The story of story tells of the heroism the conclusion of the Purim - and many of its of Queen Esther and her story, Mordechai was

his lovely young bride customs - comes from the uncle, Mordechai, in appointed the Prime who has hidden her true biblical Book of Esther. averting the king's death Minster in place of identity. Although the Esther is one of five sentence against the H a m a n . E s t h e r ' s Jews of Persia are in Biblical books called Jewish people. The king, influence in the court was mortal danger in this megillot (literally, scrolls) Ahasuerus, had acceded exceptionally high, and story, it ends with although due to its to the instigation of his Jews inst i tuted the celebration by the Jews p o p u l a r i t y i n t h e mini ster, Haman, by celebration of Purim to who are saved as their tradition, it is called issuing a law permitting commemorate the i r enemies perish. This . One of the his citizens to kill the Jews deliverance. theme of celebration and world's first novellas of Persia. (Purim itself Purim is by nature a revelry occurs during this (short novels), it is means "lots" for Haman topsy-turvy holiday - time of year in other simultaneously gripping, cast a lot (pur) to decide where those on top lose cultures as well. Mardi funny, and significant. when to kill the Jews.) out and those at the gras ( l i tera l ly, " fat The message of Purim is Once the king passed a b o t t o m b e c o m e Tuesday") and Carnevale really a way of reading all law, it was impossible to victorious. Where the (Carnival) are widely of Jewish history, one retract. Since the king king can't even get his observed throughout relevant for our own didn't know that his wife, first wife, Vashti, to obey E u r o p e a n d L a t i n day as well. Esther, was Jewish too, his order to 'appear America.The book is set in she and her unc le before him', he is duped The lessons of Purim are the kingdom of Mordechai were then able by his advisor and then relevant today: the P e r s i a to reveal Haman for the persuaded to change the equality of men and during the hateful and evil man that policy of his kingdom by

The Megillah

Introduction

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women, the need to oppose anti-Semitism, to suppor t Jew i sh interests, and to reach out to all humanity to transcend hatred. This Haggadah follows the Book of Esther and highlights the many themes, customs and mitzvot associated with the festival. You can follow it as ‘ seder’ with 4 cups of wine for four themes, with a breaj for the feast, or just use it as a resource. The choice is up to you. Interdispersed throughout this guide are topics for discussion, ideas for celebrating the festival, comments and commentaries for Jewish and Zionist sources, songs, stories and much more. EnjoyChag Sameach

women, the need to oppose anti-Semitism, to suppor t Jew i sh interests, and to reach out to all humanity to transcend hatred. This Haggadah follows the Book of Esther and highlights the many themes, customs and mitzvot associated with the festival. You can follow it as ‘ seder’ with 4 cups of wine for four themes, with a breaj for the feast, or just use it as a resource. The choice is up to you. Interdispersed throughout this guide are topics for discussion, ideas for celebrating the festival, comments and commentaries for Jewish and Zionist sources, songs, stories and much more. EnjoyChag Sameach íéø

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TheBook

of Esther

11

“On May 14th, 1948 the flag was raised as Zionist leader and Prime Minister of Israel, David Ben-Gurion, addressed the people and said, "In the land of Israel arose the Jewish people. In it was formed its spiritual, religious, and political images…. Therefore, we hereby declare the establishment of a Jewish state in the Land of Israel - that is, the State of Israel.”

The miracle that occurred in our time, when the state of Israel was formed, was similar to that of Purim in one main way. Just like the action that was taken by Mordecai and Esther, as they risked their lives to save the Jews, so too we see this bravery in the men and women of the Zionist movement who fought to gain our Independence and make the return to our land a reality.” Gidon Agler

Who wrote the Book of Esther? The Babylonian Talmud attributes the writing to the men of the Great Synagogue, whereas Josephus affirmed that Mordecai wrote it. Some Rabbinic circles also affirmed that Mordecai wrote the book of Esther. However, the mention of Mordecai and his benevolence in Esther 10:3 may argue against Mordecai as the author of the book, but it need not completely eliminate him. The author seems to have been a resident of Persia rather than Palestine - they knew about Persian customs, knew the layout of the palaces, and one could suggest that they were a Jew interested in Jewish Nationalism?

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he story of Purim begins in Shushan, capital of the Tpersian Empire. One fine

day, King Ahasuerus held a huge banquet for everyone in his kingdom. When Ahasuerus was drunk, he ordered his wife, Queen Vashti, to appear at the banquet wearing her beautiful crown. (Some commentators suggest that this meant that she should wear only her crown!) But Vashti refused. As punishment for Vasht i ’s disobedience, King Ahasuerus banished her from the palace. To choose a new queen, the king called for a beauty pageant and chose Esther. He married her. She kept her Jewish identity a secret on the advice of Mordecai, her uncle. The king’s ministers, Bigthan and Teresh, plotted to kill the king. Mordecai learned of their plot, told Queen Esther, and

Esther reported it to the king. The king ordered the two

plotters to be hanged. King Ahasuerus then

chose Haman as h i s s e n i o r

m i n i s t e r. H a m a n

demanded complete loyalty of everyone in the king’s service, and ordered all to bow down to him. But Mordecai refused, giving as an excuse that bowing down to another person was forbidden by his Jewish faith. This angered Haman, and he decreed the destruction not only of Mordecai, but

of all the Jews of the kingdom. To determine the day for carrying out the decree, Haman cast lots, or “purim.” The lot fell on the 13th of Adar. News of the decree spread throughout the kingdom, and the Jews were greatly distressed. Mordecai urged Esther to plead with the king to save

Haman to be hanged. So, on the day intended for their destruction, the Jewish people were saved. To celebrate their survival, Mordecai declared the 14th and 15th days of Adar to be days of rejoicing for all the generations to come.

the lives of her people. Queen Esther summoned all of her courage and went before the king. By using her feminine wiles, Esther persuaded the king to offer her the fulfillment of any wish. She told him about the plot against her people and asked that it be stopped. The king granted her wish and ordered

When did it take place?When did it take place?

The Story

The events described in Megillat

Esther took place during the

first exile of the Jewish people.

In the year 422 BCE the

Babylonian emperor

Nebuchadnezzar destroyed the

Holy Temple of Jerusalem and

exiled the Jews. This exile had

been predicted by the prophet

Jeremiah who also prophesied

that the exile would last for

seventy years.

Nebuchadnezzar ruled the

Babylonian empire till his death in

the year 396 BCE. He was

succeeded by his son Eveel

Merodach. He was followed by

his son Bal'shatzar. Then Babylon

was conquered by Darius king of

Madai. When Darius died he was

succeeded by Cyrus king of

Persia. Darius and Cyrus were

followed by Achashveirosh.

Achashveirosh married Vashti,

the daughter of Bal'shatzar.

This was the situation at the

opening of the Megillah

The events described in Megillat

Esther took place during the

first exile of the Jewish people.

In the year 422 BCE the

Babylonian emperor

Nebuchadnezzar destroyed the

Holy Temple of Jerusalem and

exiled the Jews. This exile had

been predicted by the prophet

Jeremiah who also prophesied

that the exile would last for

seventy years.

Nebuchadnezzar ruled the

Babylonian empire till his death in

the year 396 BCE. He was

succeeded by his son Eveel

Merodach. He was followed by

his son Bal'shatzar. Then Babylon

was conquered by Darius king of

Madai. When Darius died he was

succeeded by Cyrus king of

Persia. Darius and Cyrus were

followed by Achashveirosh.

Achashveirosh married Vashti,

the daughter of Bal'shatzar.

This was the situation at the

opening of the Megillah

1 Now it came to pass in the days of Ahasuerus--this is Ahasuerus who reigned, from India even unto Ethiopia, over a hundred and seven and twenty provinces-- 2 that in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the castle, 3 in the third year of his reign, he made a feast unto all his princes and his servants; the army of Persia and Media, the nobles and princes of the provinces, being before him; 4 when he showed the riches of his glorious kingdom and the honour of his excellent majesty, many days, even a hundred and fourscore days. 5 And when these days were fulfilled, the king made a feast unto all the people that were present in Shushan the castle, both great and small, seven days, in the court of the garden of the king's palace; 6 there were hangings of white, fine cotton, and blue, bordered

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HamanChief minister of King Ahasuerus. Haman suggested that the king exterminate all Jews living in the Persian Empire on a single day, the thirteenth of the month of Adar. According to the Sages of the Talmud, Haman was cowardly and hesitant, though in the Megillah he is portrayed as a courageous and clever minister.

King AhasuerusKing of Persia and Mede. He reigned over 127 countries from India to Nubia. Ahasuerus was the son of Darius I, and grandson of Cyrus. He is usually identified with the Persian king, Xerxes who reigned from 486-465 B.C.E. Ahasuerus is described as a king not particularly tolerant of the peoples of his kingdom. He also treated his Jewish subjects badly. In the Megillah he is described as wishy-washy and lacking character, unable to decide for himself, and in need of his aides' advice at every turn. The atmosphere of his court was alien to Judaism--waste and ostentation, opulence and bacchanalian feasts. His regime is portrayed as arbitrary, dependent on the king's mood at any given t ime. Important decisions that determined the fate of individuals and nations were taken by the king at drunken feasts in an atmosphere of frivolity and decadence.

EstherThe heroine of the book bearing her name. From the moment King Ahasuerus of Persia chose her as his wife, she is known in the Megillah as Queen Esther. The Megillah describes Esther as a naive young Jewess, but possessed of a heroic spirit. She used her cunning to cause a schism, tension, and jealousy between the king and Haman, one of his ministers. On this basis, the miracle occurred, and Esther is recorded by history as the person who saved the Jews of Persia from Haman's extermination plan. Esther was previously known by the name Hadassah. Her father, Avihayil, was Mordechai's uncle (brother of Mordechai's father). After Esther's parents died, Mordechai took her to live in his house and was responsible for her education.

A member of the Jewish people, the source of his name is Babylonian. The name seems to be derived from the name of the Babylonian god, Mardukh, mentioned in Babylonian inscriptions of the Persian period. It is known that Jews living in the Babylonian exile, gave their children Babylonian names. Mordechai was a member of the tribe of Benjamin (Binyamin) and is therefore described in the Megillah as an "ish yemini". Mordechai's family, the clan of Kish, was forced into exile along with those exiled with the Jewish king, Yehoyakhin, by Nebuchadnezzar, king of Babylon, 72 years before Ahasueruss ascent to the Persian throne. Kish, one of Mordechai's ancestors, was the father of King Saul. From here, we understand that Mordekhai was a descendant of the family of Saul, who fought against Amalek and its king Agag (I Samuel 15), some 500 years before. Haman, described as "the Agagite", was, according to our Sages, a descendant of Agag, king of Amalek. Accordingly, after the passage of many generations, history brought about another fateful confrontation between Mordechai and Haman, the descendants of two eternal enemies. The book of Esther describes the continuation of the historic struggle, and its successful resolution with the victory of the Jews over the Amalekite.

Mordechai

Introducing the cast...

King Ahasuerus (Achashverosh): reigning king of the empire

Vashti: first wife of King Ahasuerus

Mordechai: a Jewish citizen, Esther's uncle

Esther: second wife of King Ahasuerus, a hidden Jew

Haman: senior minister to King Ahasuerus

Bigthan and Teresh: ministers to the King

Maidens: contestants in a beauty pageant

Jewish citizens and Persian citizens

with cords of fine linen and purple, upon silver rods and pillars of marble; the couches were of gold and silver, upon a pavement of green, and white, and shell, and onyx marble. 7 And they gave them drink in vessels of gold--the vessels being diverse one from another--and royal wine in abundance, according to the bounty of the king. 8 And the drinking was according to the law; none did compel; for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure. 9 Also Vashti the queen made a feast for the women in the royal house which belonged to king Ahasuerus. 10 On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king, 11 to bring Vashti the queen before the

33

king with the crown royal, to show the peoples and the princes her beauty; for she was fair to look on. 12 But the queen Vashti refused to come at the king's commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him. 13 Then the king said to the wise men, who knew the times--for so was the king's manner toward all that knew law and judgment; 14 and the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king's face, and sat the first in the kingdom: 15 'What shall we do unto the queen Vashti according to law, forasmuch as she hath not done the bidding of the king Ahasuerus by the chamberlains?' 16 And Memucan answered before the king and the princes: 'Vashti the queen hath not done wrong to the king only, but also to all the princes, and to all the peoples, that are in all the

Mitzvah 1: Hearing the Megillah

“A person is obliged to hear the reading of the Megillah -

once at night and again the next day”

(Shulchan Aruch - Code of Jewish Law 687:1)

Men, women, and children (who have reached the age of education) are required to hear the Megillah.

Because of the concept of B'rov Am Hadrat Melech -- "with the multitude of the nation is the King honored" (Proverbs 14:28) -- it is preferable to hear the Megillah at a synagogue with a large number of people.

The Megillah is read twice -- first at night, and again the next day. The time for the daytime reading is from sunrise to sunset.

The Megillah, which is called an "Iggeret" (a letter), is folded open before being read.

T he names of the ten sons of Haman together with the four preceding words ('500 men and'), and the word 'ten' which follows, are all read in one breath: thereby indicating that they were all slain and hung together. T he 500 men mentioned with them consisted of ten

groups - each under the command of one of Haman's sons - who were charged with executing their wishes. If the Reader fails to hold his breath for the duration of the

entire passage, he nevertheless fulfills the obligation of the Megillah reading.

The Orthodox Union

Immediately before the blessings are recited, an announcement should be made that the reader has in mind to fu l f i l l t he congrega t ion ' s obligation, and likewise they should have in mind to have their obligation fulfilled.

Those listening to the Megillah can sit throughout. Though when read in public, the Baal Koreh (person actually reading the Megillah) must be standing.

The Megillah is so important that even Torah study is deferred to hear the reading.


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provinces of the king Ahasuerus. 17 For this deed of the queen will come abroad unto all women, to make their husbands contemptible in their eyes, when it will be said: The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not. 18 And this day will the princesses of Persia and Media who have heard of the deed of the queen say the like unto all the king's princes. So will there arise enough contempt and wrath. 19 If it please the king, let there go forth a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, that Vashti come no more before king Ahasuerus, and that the king give her royal estate unto another that is better than she. 20 And when the king's decree which he shall make shall be published throughout all his kingdom, great though it be, all the wives will give to their husbands honour, both to great and

Purim around the World

55

GermanyOn Purim eve, torches

containing gunpowder would be ignited. During the Megillah reading, the

gunpowder exploded with a deafening noise. In one town

in Germany, on the eve of Purim, two candles would be

lit in the synagogue. One was called "Haman" and the

other "Zeresh" (Haman's wife). The candles were allowed to burn down

completely, and were not extinguished. Thus should

the haters of Israel be burnt. Doll-shaped cakes, called

"Haman", were also prepared. The children

would cut off the doll's head and eat it with great glee.

Megillah Reading for Deaf and Hard of Hearing Our Way/NJCD is excited to announce our new Power Point Megillat Esther Program. This computer program can be used to accompany the reading of the Megillah on Purim. It can be projected onto a screen in your synagogue that enables the deaf or hard of hearing individuals in your congregation to follow along while the Megillah is being read. It even comes complete with visual “sound effects” every time the name of Haman is read.

JDCC (2001)

...and if Purim falls on Shabbat?Reading the Megillah on Shabbat was banned, to ensure that the scroll would not be mistakenly carried in the public domain – which is a violation of the sanctity of Shabbat. The reading of the Megillah is therefore advanced to Friday.

t is not postponed to Sunday, like other Rabbinical decrees such as the fast of Tisha B'Av. This means that we are not allowed to have Purim pass without reading the Megillah, but if Purim falls on Shabbat for example, we are allowed to do so earlier.

Because the Megillah itself says: "And it shall not pass without being fulfilled, the days of Purim at their proper time and in their proper way" (9:27), i

"...if one were passing behind a synagogue, or if his house was close to a synagogue, and he heard... the reading of the megillah, if he concentrated his mind on it, he has fulfilled his obligation; but if not, he has not carried out his

duty. Though the former heard and the latter heard, one directed his mind and the other did not direct his mind."

Mishnah 3:7

First of all, according to all rules, the wicked character in the story is not Haman but Ahasuerus. The first time we meet him he drinks like an Irish sailor and orders his first wife, Vashti, “to show her beauty for she was fair to look upon”. The lady, in what will be remembered as the first feminist action of the megilla, refused, and justifiably so. There is no complete report of his reaction, but considering the fact that he was so keen to get a new wife, he was probably not satisfied with the rejection. The result that follows is that in all the areas of the kingdom (a massive

kingdom it was, from India to Ethiopia) “all

w i v e s s h o u l d honour their

husbands , both high

a n d

low” Which is, in simple Hebrew: if you do not behave yourself, I will punish you as the King did to Vashti. In the second stage, Mordechai Ha Yehudi took his niece and sent

her to an educational course in being a concubine of the king. There, she stayed in what was defined, as six months with oil of myrrh and six months with sweet odours and with other ointments of the women”. Again, it does not really say what exactly she was

the one that makes the decision. Haman is the national security advisor but Ahasuerus is the man with the finger on the red button. According to any standard, Ahasuerus is the one that needs to be punished.Only, that was impossible.Instead, the minute the conspiracy was exposed, the king (that only a few days ago gave an order to liquidate any Jew) smiled the funny smile of a capricious / impulsive ruler, and offers Mordechai and Esther a way to take care of Haman: “and he, they hanged upon the gallows because he intended to lay his hands upon the Jews.” Apparent ly, a happy ending. But not so. This is not sufficient. Mordechai receives approval from the king to “close accounts” with the enemies of the Jews, and Ahasuerus

thannounced the 13 Adar to be a free killing day.

What's it all about… really - by Adele Lindner taught, but in houses of this kind, they were not usually

taught multiplication tables.All of that was just the beginning. T h e c o m i n g s t a g e s e e s Ahasuerus and Haman drinking s o m e t h i n g ; t h e a d v i s o r recommends the king to kill all the

Jews. The reason, so there can be no mistake, was economic: “10 000 talents of silver to those who have the job to bring to the treasury of the king.” There is no doubt an evil agenda but in the last 6000 years, the guilty isn't the person who gives out advice but

small.' 21 And the word pleased the king and the princes; and the king did according to the word of Memucan; 22 for he sent letters into all the king's provinces, into every province according to the writing thereof, and to every people after their language, that every man should bear rule in his own house, and speak according to the language of his people.

1 After these things, when the wrath of king Ahasuerus was assuaged, he remembered Vashti, and what she had done, and what was decreed against her. 2 Then said the king's servants that ministered unto him: 'Let there be sought for the king young virgins fair to look on; 3 and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle, to the


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II

Mordechai and his followers waste no time. They go out to the streets of Shushan, hang the 10 sons of Haman (in total opposition to the Jewish idea of not punishing a son for his father's sins?) and murder 500 people. In the periphery cities the same acts of slaughter occur.Okay, this is quite awful but we must understand them. Perhaps now we can announce a happy ending? But, why should we? At the end of the day, Mordechai sheds gentle Esther to Ahasuerus and asks for a one day extension… he had not managed to kill all those who annoyed him. The king agrees and gives him Adar

th14 too. On that day, the Jews are more practised. In Shushan itself, they killed only 300 people but in other places they killed 75000. Because there is no chance in the world that all the 75000 were involved in Haman's conspiracy, we are

talking about no less than a massacre. However, there could have been a worse option: that everything would have gone the opposite way and the Jewish people would have lost. Even the wild party they had at the end of the bloodbath could appear to

be legitimate. Part of the genius of the bible is that it is a political text. It deals with conspiracies and urges, wins and losses and it doesn't try to make the reality pretty, but to document and understand it. The Jews were saved and the relief burst from

them. What is less clear is the reason for the big celebration today? It is blatantly obvious that every humane human being secular or religious understands that we are talking about a bloody tragedy i.e. the fact that they were

involved in mass killing is not such an honour. There was a conflict; it finished with a Jewish victory. Perhaps the only way to sell this day to our children is as a fun costume-party, and make sure that they do not read the text!

house of the women, unto the custody of Hegai the king's chamberlain, keeper of the women; and let their ointments be given them; 4 and let the maiden that pleaseth the king be queen instead of Vashti.' And the thing pleased the king; and he did so. 5 There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite, 6 who had been carried away from Jerusalem with the captives that had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. 7 And he brought up Hadassah, that is, Esther, his uncle's daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter. 8 So it came to pass, when the king's commandment and his decree was published, and when many maidens

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Anti-Semitism in the Book of Esther The story of Purim is a tale of persecution and retribution, hatred and love, discrimination and liberation. A recurring

theme of anti-Semitism has plagued the history of the Jewish people. Along the way, they have been faced with many situations that could have destroyed them, but somehow they have found a way in order to survive. Once again, in the Book of Esther, Jewish survival takes the central stage. This story is a classic chronicle of Anti-Semitism around the world. Haman, chief minister to King Ahasuerus, hated the Jews, and he did whatever he could to make known his hatred towards them. Haman made all Jews bow to him, and treated them as low class citizens. His ultimate goal was to completely annihilate them. Anyone that will go to

The story of Purim is a tale of persecution and retribution, hatred and love, discrimination and liberation. A recurring

theme of anti-Semitism has plagued the history of the Jewish people. Along the way, they have been faced with many situations that could have destroyed them, but somehow they have found a way in order to survive. Once again, in the Book of Esther, Jewish survival takes the central stage. This story is a classic chronicle of Anti-Semitism around the world. Haman, chief minister to King Ahasuerus, hated the Jews, and he did whatever he could to make known his hatred towards them. Haman made all Jews bow to him, and treated them as low class citizens. His ultimate goal was to completely annihilate them. Anyone that will go to such an extreme just to see their enemy suffer, does not have any intention of giving them any respect, and has only their destruction in mind. However, if we look at the story of Purim, we learn that there is still hope…

such an extreme just to see their enemy suffer, does not have any intention of giving them any respect, and has only their destruction in mind. However, if we look at the story of Purim, we learn that there is still hope…


CaucasiaThe women prepared

blackened wood by the kitchen fire. When the men

came home after the Megillah reading, they would

ask, what's this, and the women would reply: Haman.

The men then said: "burn him", and the wood was

immediately thrown into the fire.

was taken into the king's house, to the custody of Hegai, keeper of the women. 9 And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her ointments, with her portions, and the seven maidens, who were meet to be given her out of the king's house; and he advanced her and her maidens to the best place in the house of the women. 10 Esther had not made known her people nor her kindred; for Mordecai had charged her that she should not tell it. 11 And Mordecai walked every day before the court of the women's house, to know how Esther did, and what would become of her. 12 Now when the turn of every maiden was come to go in to king Ahasuerus, after that it had been done to her according to the law for the women, twelve months--for so were the days of their anointing accomplished, to wit, six months with oil of myrrh, and six month with sweet odours, and

The Jewish religion forbids Jews to bow down to any person or god other than the

The Jewish religion forbids Jews to bow down to any person or god other than the Creator. In the story of Purim, the failure of

Mordecai, the Jewish, Persian official, to bow down to Haman, the top aide to the

king, created conflict. This conflict between observing the Jewish

religion and being sensitive to local customs was the basis for much

of the anti-Semitism the Jewish people endured.

Creator. In the story of Purim, the failure of Mordecai, the Jewish, Persian official, to

bow down to Haman, the top aide to the king, created conflict. This conflict

between observing the Jewish religion and being sensitive to local

customs was the basis for much of the anti-Semitism the Jewish

people endured. ?Topic for discussion

REALITY OF LIFE IN THE DIASPORAMordechai tells Esther that when she enters the palace she must conceal her Jewish identity. She is not able to express herself

entirely in the Diaspora place that she is living. How do you feel about this?

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This verse contains many traditional aspects of anti-Semitism; the dispersion and homelessness of the Jews, the suspicions aroused by their strange customs which gives rise to "the dislike of the like for the unlike", the accusation that as an alien element they are potentially harmful to the State, and that in any case they are disloyal to it. Lastly comes the belief in their dispensability as a useless element. Much of the early hatred of the Jews was based upon the Jewish rejection of paganism; the Jewish refusal to worship images led to a series of clashes with the Hellenistic and Roman authorities and to the antagonism to Jews expressed, for example, in certain classical authors. Other peoples

accepted the existence of the gods of other nations; only the Jews refused absolutely to acknowledge such existence or to send tribute. The necessity for Jews to live in close proximity to one another (for the proper observance of the Sabbath etc., and in order to be close to a synagogue), as well as their inability to perform certain c o m m u n a l o r n a t i o n a l obligations (that is military service) for religious reasons, also stressed t h e i r a p a r t n e s s . P a g a n (hellenistic) anti-Semitism was rife in the 1st century B.C.E. and the 1st century C.E. particularly in Alexandria, and was probably a c c e n t u a t e d b y J e w i s h proselytizing activities and the c o n c o m i t a n t J e w i s h denigrat ion of the practices of other religions.

ShofarInternational

"there is a certain people scattered abroad and dispersed among the people in all the provinces of the kingdom, and their laws are diverse from all people, neither keep they the king's laws, therefore it is not for the king's profit to suffer them" (3:8)

"there is a certain people scattered abroad and dispersed among the people in all the provinces of the kingdom, and their laws are diverse from all people, neither keep they the king's laws, therefore it is not for the king's profit to suffer them" (3:8)

Shoshanat Ya'akovtzahala vesameha,

Birotam yahadtekhelet Mordekhai

Teshuatamhayita lanetzah

vetikvatam bekhol dor vadorBarukh Mordekhai

hayehudi

The rose of Jacobwas cheerful and joyous when

they saw together theroyal blue of Mordechai's [robe].

You have been their everlasting redemption,

and their hope in every generation.

Blessed is Mordechai the Jew

At this time, the Hebrew people lived in Persia. Many of the Jews socialised with the Persians and became

more and more worldly. They were accepted, integrated citizens who blended in to Persian life. In

fact, a Jewish woman became the Queen. Imagine their shock, in a moment their lives were drastically

changed. Out of the blue, the Prime Minister convinces the King to destroy the entire Jewish nation

Heart of Wisdom

with other ointments of the women-- 13 when then the maiden came unto the king, whatsoever she desired was given her to go with her out of the house of the women unto the king's house. 14 In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king's chamberlain, who kept the concubines; she came in unto the king no more, except the king delighted in her, and she were called by name. 15 Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her. 16 So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the


In one sense, the Babylonian exile was extremely traumatic for the Jewish people. No-one in Jerusalem had believed that the Temple would be destroyed and that Jerusalem would fall to the enemy. "The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem" (Eicha 4:12). Naively, the people believed that if they prayed by the Temple no evil would befall them. When Jerusalem was destroyed and the Kingdom of Judah exiled, the people initially despaired. On the other hand, the Babylonian exile also marked a great watershed in Jewish history. The exiles from Jerusalem and the Kingdom of Judah did not forsake their worship of the one G-d, even when they dwelt in B a b y l o n , a country of i d o l a t o r s p a r excelle

book, he introduced anti-Semitic undertones, depicting Esther as the typical despicable Jew, eager to shed gentile blood. The main argument used by the Christian anti-Semites was that their exile is eternal. It should be noted that Luther did not understand the exact contents of the Book of Esther. Indeed, not all synagogue-goers understand that the decree of annihilation was not annulled as Esther requested. King Ahasuerus did no more than write an edict, which he sealed with his ring, granting the Jews permission to defend themselves. In reality, a battle was fought between the Jews and their enemies. The author of the Megillah was so overwhelmed by the force of the miracle, namely that the Jews succeeded in repulsing the enemy, that he did not see fit to recount that a fierce battle was pitched between the two. The key point is in chapter 8, verse 11: "Wherein the king granted the Jews who were in every city to g a t h e r t h e m s e l v e s together, and to defend

nce. In this exile, they began to believe that Israel was an eternal people, a people who would return to their ancient homeland, a people whose eternal existence was guaranteed over and above that of natural forces, the

existence of the Jewish people throughout their exile, inspiring optimism and hope. Yet the Book of Esther was a classical story, used by anti-Semites in every generation to attack, demonize and condemn the Jewish people. The fear of anti-Semitism was indeed mentioned in the Gemara. "Esther said to the Sages: Establish this holiday for

sun and the moon. (Jeremiah, chapters 31, 33, Isaiah ch. 60). The Book of Esther is a historic narrative, which recounts how a supernatural force protects Israel's existence. The narrator believes that the story of the Book of Esther and of Purim served as a religious and psychological factor in the

all time. They said to her: you will turn the gentiles against us." Rashi explains: because we rejoice over their defeat. (Tractate Megillah page 7a). One anti-Semite who used the Book of Esther as a foothold was the German religious reformer, Martin Luther, born 500 years ago. In his translation of the

The Scroll of Esther and Anti-Semitism - by Prof. H. Gavriyahu

seventh year of his reign. 17 And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti. 18 Then the king made a great feast unto all his princes and his servants, even Esther's feast; and he made a release to the provinces, and gave gifts, according to the bounty of the king. 19 And when the virgins were gathered together the second time, and Mordecai sat in the king's gate-- 20 Esther had not yet made known her kindred nor her people; as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him-- 21 in those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those that kept the door, were wroth, and sought to lay hands on the king Ahasuerus. 22 And the thing

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themselves, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women ". They received permission to strike their foes, and the words "little ones and women" apply to the enemies who intended to destroy the entire Jewish people. The issue of the Book of Esther and anti-Semitism also has a contemporary perspective. German scholar, Hans Berdteke, wrote a comprehensive interpretation of the Book of Esther with the intention of removing all t h e a n t i - S e m i t i c undertones fostered by priests and Christians readers in accordance with the translation of the Megillah. Some time ago, a world c o n f e r e n c e o f t h e Protestant Church was held in Geneva, Switzerland, thus bringing together the churches that follow Martin Luther's teachings. They publicly resolved that the P r o t e s t a n t s t o d a y dissociate themselves from Martin Luther's anti-Semitism. In this, they are following the example of the Catholic Church, which, at its Second Ecumenical

Council, published a document revoking the accusation of deicide against the Jews. These changes in the Christian outlook were caused on the one hand by the horror of the Holocaust, but mainly by the creation of the State of Israel. The miraculous creation of the sovereign, independent Jewish state in the land of our

forefathers, after such a long interval, was a blow to Christian theology. With the dissociation from Luther's anti-Semitism, the Book of Esther is coming to be accepted as a religious story with humanitarian undertones, demonstrating that righteousness will always prevail over evil.

became known to Mordecai, who told it unto Esther the queen; and Esther told the king thereof in Mordecai's name. 23 And when inquisition was made of the matter, and it was found to be so, they were both hanged on a tree; and it was written in the book of the chronicles before the king.

1 After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him. 2 And all the king's servants, that were in the king's gate, bowed down, and prostrated themselves before Haman; for the king had so commanded concerning him. But Mordecai bowed not down, nor prostrated himself before him. 3 Then the king's servants, that were in the king's gate, said unto Mordecai: 'Why transgressest thou the king's commandment?' 4 Now it came

“And all the king's servants, that were in the king's gate,

bowed down, and prostrated themselves before Haman; for

the king had so commanded concerning him. But Mordecai

bowed not down, nor prostrated himself before him.” (3:2)

1st Cup1st CupThis cup is dedicated to

remembering all the Jewish

People whom have suffered,

and who currently suffer from

Anti-Semitic persecution

around the world.

äåäé äúà êåøá,íìåòä êìî åðéäìà

ïôâä éøô àøåá

Baruch Atah Adonai

Elohaynu melech ha-olam,

boray pri hagafen.

Blessed art Thou O Lord,

King of the universe, who

creates the fruit of the vine.

III


Ta’anit Esther - The Fast of Esther The day before Purim is a fast day observed in commemoration of the 3

days of fasting by Esther, Mordecai and the entire Jewish community before Esther approached Ahasuerus. Why did she call for a fast? Because a fast helps to lower the volume on our physical pursuits in order to focus more acutely on our spiritual selves. This facilitates the process of "teshuva" -- literally "return." We return to our essential state of purity. Esther called for a fast, knowing that through soul-searching the Jews would forge a spiritual connection necessary to make her mission successful.

The day before Purim is a fast day observed in commemoration of the 3

days of fasting by Esther, Mordecai and the entire Jewish community before Esther approached Ahasuerus. Why did she call for a fast? Because a fast helps to lower the volume on our physical pursuits in order to focus more acutely on our spiritual selves. This facilitates the process of "teshuva" -- literally "return." We return to our essential state of purity. Esther called for a fast, knowing that through soul-searching the Jews would forge a spiritual connection necessary to make her mission successful.

The fast begins at the break of dawn and ends after the Megillah (Book of Esther) is read that night. The third chapter of Megillat Esther ends with the publication of Haman's decree to massacre the Jewish people. The next chapter begins, "When Mordecai learned all that had happened, Mordechai tore his clothes and put on sackcloth and ashes. He went through the city,

The fast begins at the break of dawn and ends after the Megillah (Book of Esther) is read that night. The third chapter of Megillat Esther ends with the publication of Haman's decree to massacre the Jewish people. The next chapter begins, "When Mordecai learned all that had happened, Mordechai tore his clothes and put on sackcloth and ashes. He went through the city,

crying out loudly and bitterly, until he came in front of the palace gate." Haman's decree threatened all the communities in Ahasuerus' empire. Mordecai's

immediate reactions, fasting and mourning, publicly displayed his deep distress at the fate of his community. Talmud teaches: "When the community is in trouble, a

person should not say, 'I will go to my home, and eat and drink, and enjoy myself.' If he does so, then to him will apply the verse, "And behold joy and gladness, eating

meat and drinking wine, saying, 'Let us eat and drink for tomorrow we die (Isaiah 22:13).

crying out loudly and bitterly, until he came in front of the palace gate." Haman's decree threatened all the communities in Ahasuerus' empire. Mordecai's

immediate reactions, fasting and mourning, publicly displayed his deep distress at the fate of his community. Talmud teaches: "When the community is in trouble, a

person should not say, 'I will go to my home, and eat and drink, and enjoy myself.' If he does so, then to him will apply the verse, "And behold joy and gladness, eating

meat and drinking wine, saying, 'Let us eat and drink for tomorrow we die (Isaiah 22:13).

Do's and Don'ts1.During the duration of the

fast, eating and drinking are

prohibited.

2. Unlike Yom Kippur

and Tisha B'Av (The

Day of Atonement and

the Ninth of Av),

bathing, annointing and

w e a r i n g l e a t h e r a r e

permitted.

3. Pregnant and nursing

women, and others with

health restrictions are

exempt from fasting (please

c o n s u l t y o u r r a b b i ) .

Children under the age of

bar/bat mitzvah (13 for

boys, 12 for girls) are not

required to fast.

4. Special prayers are added

to the synagogue services:

· Slichot (Penitential

Prayers) and Avinu

Do's and Don'ts1.During the duration of the

fast, eating and drinking are

prohibited.

2. Unlike Yom Kippur

and Tisha B'Av (The

Day of Atonement and

the Ninth of Av),

bathing, annointing and

w e a r i n g l e a t h e r a r e

permitted.

3. Pregnant and nursing

women, and others with

health restrictions are

exempt from fasting (please

c o n s u l t y o u r r a b b i ) .

Children under the age of

bar/bat mitzvah (13 for

boys, 12 for girls) are not

required to fast.

4. Special prayers are added

to the synagogue services:

· Slichot (Penitential

Prayers) and Avinu

to pass, when they spoke daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's words would stand; for he had told them that he was a Jew. 5 And when Haman saw that Mordecai bowed not down, nor prostrated himself before him, then was Haman full of wrath. 6 But it seemed contemptible in his eyes to lay hands on Mordecai alone; for they had made known to him the people of Mordecai; wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai. 7 In the first month, which is the month Nisan, in the twelfth year of king Ahasuerus, they cast pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, which is the month Adar. 8 And Haman said unto king Ahasuerus: 'There is a certain people scattered abroad and dispersed

Malkeinu (Our Father,

Our King) are recited.

· At the afternoon service,

Exodus 32:11, containing

the 13 attributes of G-d's

mercy, is read from the

Torah.

· The Aneinu prayer

a s k i n g f o r s p e c i a l

forgiveness is added to the

morning and afternoon

services by the prayer leader.

An individual who is

fasting includes Aneinu

in the blessing of Sh'ma

Koleinu when saying

Mincha.

If the Fast of Esther falls

on Shabbat, the fast is

observed on the Thursday

before, as it is forbidden to fast

on Shabbat (with the

exception of Yom Kippur).

Malkeinu (Our Father,

Our King) are recited.

· At the afternoon service,

Exodus 32:11, containing

the 13 attributes of G-d's

mercy, is read from the

Torah.

· The Aneinu prayer

a s k i n g f o r s p e c i a l

forgiveness is added to the

morning and afternoon

services by the prayer leader.

An individual who is

fasting includes Aneinu

in the blessing of Sh'ma

Koleinu when saying

Mincha.

If the Fast of Esther falls

on Shabbat, the fast is

observed on the Thursday

before, as it is forbidden to fast

on Shabbat (with the

exception of Yom Kippur).

Esther said to Mordecai: "Go, assemble all the Jews who live in Shushan, and fast on my behalf; do not eat or drink for three days, night or day. I and my maidens will

observe the same fast. Then I shall go to the king, though it is contrary to the law." Why do all of the Jews need to fast before Esther can approach the king? The Talmud teaches: "When the community is in trouble, a person should not say, 'I will go to my home, and eat and drink, and enjoy myself.' If he does so, then to him will apply the

verse, "And behold joy and gladness, eating meat and drinking wine, saying, 'Let us eat and drink for tomorrow we die (Isaiah 22:13).

Esther said to Mordecai: "Go, assemble all the Jews who live in Shushan, and fast on my behalf; do not eat or drink for three days, night or day. I and my maidens will

observe the same fast. Then I shall go to the king, though it is contrary to the law." Why do all of the Jews need to fast before Esther can approach the king? The Talmud teaches: "When the community is in trouble, a person should not say, 'I will go to my home, and eat and drink, and enjoy myself.' If he does so, then to him will apply the

verse, "And behold joy and gladness, eating meat and drinking wine, saying, 'Let us eat and drink for tomorrow we die (Isaiah 22:13).

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oy

diD

On January 3 0 t h , 1 9 4 4 , Hitler said: If the Nazis are vanquished, the Jews will be a b l e t o c e l e b ra t e a special Purim.

Nice little clownDance with everyone

My little clownMaybe you'll dance with me?

Maybe, maybe, maybe you'll dance with me?

Litzan katan nechmadRoked im kol echad

Litzan katan sheliUlai tirkod iti?

Ulai, ulai, ulai tirkod iti?

Nice Little ClownNice Little Clown

among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king's laws; therefore it profiteth not the king to suffer them. 9 If it please the king, let it be written that they be destroyed; and I will pay ten thousand talents of silver into the hands of those that have the charge of the king's business, to bring it into the king's treasuries.' 10 And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews' enemy. 11 And the king said unto Haman: 'The silver is given to thee, the people also, to do with them as it seemeth good to thee.' 12 Then were the king's scribes called in the first month, on the thirteenth day thereof, and there was written, according to all that Haman commanded, unto the king's satraps, and to the governors that were over every province, and to the princes of every people; to every province according to the writing thereof, and to every

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Feminism in the Book of EstherFreedom

Jewish freedom is the freedom to choose one's internal reality. It is also the profound awareness of the individual's power of choice, and that choices lead to opening and closing doors of personal development. By choosing well, one creates more refined options to choose from in the future. A hired assassin, after 20 years of killing people for pay, limits his freedom of choice -- in the 21st year, what are the chances he will suddenly re-evaluate his career and say, "No - I refuse to kill this person"? Habituation, including emotional habituation, closes the doors of choice. If our choices have been good ones, how much easier it will be to choose good in the future. How much farther will we be able to go. This is the key to evaluating Vashti and Esther's independence level. Another aspect of freedom is internal

self-worth. So long as others define our self-worth, we rely on them

f o r a p p r o v a l a n d empowerment. Here the

vast gulf between Esther and Vashti

b e c o m e s apparent.

Megillat Esther has been understood as a fantasy of Jewish power written in a time of Jewish powerlessness. But the megillah actually tells

two parallel stories. The primary story is about how Jews in the Diaspora became victims to the whims of power, and then, in the 'happy' conclusion, the victors. The secondary story, a story about women and men, follows a similar course, beginning with a wife who is banished when she refuses to obey her husband and concluding with a wife who is listened to and given a significant amount of power. In both stories edicts are issued that threaten the rights of an entire group - Jews and women. Both edicts are eventually subverted through the cunning and

Megillat Esther has been understood as a fantasy of Jewish power written in a time of Jewish powerlessness. But the megillah actually tells

two parallel stories. The primary story is about how Jews in the Diaspora became victims to the whims of power, and then, in the 'happy' conclusion, the victors. The secondary story, a story about women and men, follows a similar course, beginning with a wife who is banished when she refuses to obey her husband and concluding with a wife who is listened to and given a significant amount of power. In both stories edicts are issued that threaten the rights of an entire group - Jews and women. Both edicts are eventually subverted through the cunning and

courage of Esther and Mordecai. Yet, only one of these subversions is c e l e b r a t e d i n o u r communal observance of Purim. The grager and the recitation of the four verses - serve to ritually emphasize the characters of Haman and Mordecai as the central actors of the story. Currently, the rituals and symbols associated with Purim do not evoke either

courage of Esther and Mordecai. Yet, only one of these subversions is c e l e b r a t e d i n o u r communal observance of Purim. The grager and the recitation of the four verses - serve to ritually emphasize the characters of Haman and Mordecai as the central actors of the story. Currently, the rituals and symbols associated with Purim do not evoke either

Esther or Vashti. At least symbolically, the fact that the grager and its noise are the prominent symbols and sounds of Purim serve to put Haman, hatred, and sometimes valorization of violent retribution at the center of communal celebrations of Purim. By focusing on Vashti and Esther, as well as Haman and Mordecai, we open up the possibility of telling a more complete and complex Purim story, a story that includes the experiences of women and a story that honors the possibility of potential alliances between Jews and non-Jews. For much of Jewish interpretive tradition, Vashti was the bad queen and Esther the good one. Then, in the early days of Jewish feminism, Vashti was resurrected and celebrated for her

Esther or Vashti. At least symbolically, the fact that the grager and its noise are the prominent symbols and sounds of Purim serve to put Haman, hatred, and sometimes valorization of violent retribution at the center of communal celebrations of Purim. By focusing on Vashti and Esther, as well as Haman and Mordecai, we open up the possibility of telling a more complete and complex Purim story, a story that includes the experiences of women and a story that honors the possibility of potential alliances between Jews and non-Jews. For much of Jewish interpretive tradition, Vashti was the bad queen and Esther the good one. Then, in the early days of Jewish feminism, Vashti was resurrected and celebrated for her

people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king's ring. 13 And letters were sent by posts into all the king's provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey. 14 The copy of the writing, to be given out for a decree in every province, was to be published unto all peoples, that they should be ready against that day. 15 The posts went forth in haste by the king's commandment, and the decree was given out in Shushan the castle; and the king and Haman sat down to drink; but the city of Shushan was perplexed.

IV

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c o n f r o n t i n g b o t h Ahasuerus and Haman, and in "coming out" as a Jew after years of hiding her identity. They also ignore Esther's powerful role as an innovator of communal ritual action in her calling for a public fast. Celebrating Vashti along with Esther also gives us a ritual - means to balance the antagonism inspired by Haman with a celebration of how much

c o n f r o n t i n g b o t h Ahasuerus and Haman, and in "coming out" as a Jew after years of hiding her identity. They also ignore Esther's powerful role as an innovator of communal ritual action in her calling for a public fast. Celebrating Vashti along with Esther also gives us a ritual - means to balance the antagonism inspired by Haman with a celebration of how much

we have to gain by listening and not simply blotting out. Vashti is not evil like Haman or a fool like Ahasuerus. She is a non-Jewish woman who because of her own suffering at the hands of the more powerful has much in common with both Mordecai and Esther and can therefore serve, on a narrative and symbolic level as a teacher, model and ally.

we have to gain by listening and not simply blotting out. Vashti is not evil like Haman or a fool like Ahasuerus. She is a non-Jewish woman who because of her own suffering at the hands of the more powerful has much in common with both Mordecai and Esther and can therefore serve, on a narrative and symbolic level as a teacher, model and ally.

open defiance of the king and her powerful defense of her body and sexuality. Not surprisingly, as Vashti's popularity grew, Esther fell out of favor. Feminists were not sure they could accept two different models of powerful women. For some, Esther suddenly became a negative symbol for all women who use their sexuality, enjoy their beauty, fear confrontation, and remain married to power. These interpretations of Esther minimized her courage in directly

open defiance of the king and her powerful defense of her body and sexuality. Not surprisingly, as Vashti's popularity grew, Esther fell out of favor. Feminists were not sure they could accept two different models of powerful women. For some, Esther suddenly became a negative symbol for all women who use their sexuality, enjoy their beauty, fear confrontation, and remain married to power. These interpretations of Esther minimized her courage in directly

Adapt. From Taking Back Purim By Tamara Cohen

In the early 70's, feminists

wrestled with Esther's heroism -

winner of the beauty contest, shy

and demure, using her sexual

charms to her advantage -she

didn't seem to be an ideal role

model. Today, feminists have

recognized her quiet power and her

willingness to risk her own life to

save her people.

?Topic for discussion

ACHASHVEROSH AND HIS WOMENWho was Vashti was she a strong woman who refused to yield to

Achashverosh's unreasonable demands, or was she acting unreasonably in refusing his orders? Is she a Jewish heroine or

someone to ignore?

1 Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; 2 and he came even before the king's gate; for none might enter within the king's gate clothed with sackcloth. 3 And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. 4 And Esther's maidens and her chamberlains came and told it her; and the queen was exceedingly pained; and she sent raiment to clothe Mordecai; and to take his sackcloth from off him; but he accepted it not. 5 Then called Esther for Hathach, one of the king's chamberlains, whom he had appointed to attend upon her, and charged him to go to Mordecai, to know what this was, and why it was. 6 So Hathach went

“But the queen Vashti refused to

come at the king’s commandment by

the chamberlains; therefore was the

king very wroth, and his anger

burned in him” (1:12)


Vashti: A Feminist Heroine? Vashti has become one of the favourite heroines of the Jewish feminist movement. This much-maligned queen, the argument goes, should be appreciated as a positive rôle model, a woman who dared to disregard a royal decree that would have her displayed as a sex object before King Ahashverosh's rowdy drinking companions. Her ultimate downfall should accordingly be viewed as a martyrdom to the cause of sexual equality. The rabbis of the midrash were not so sympathetic to the fate of the queen. however the rabbinic vilification of Vashti cannot be explained entirely as a manifestation of male chauvinism. We must keep in mind that the Jewish sages tended to view the heroes and villains of the Bible not as individuals, but as instances of recurrent historical patterns. Vashti, they learned, was in fact the great-granddaughter of the arch-villain

[1]

Nebuchadnezzar King of Babylon, who had destroyed the sacred Temple. Vashti's ruin embodied the final stages of her grandfather's defeat, as foretold by the prophet Isaiah (14:22): "And I will rise up against them, saith the Lord, and cut off from Babylon name and remnant, and offshoot and offspring." It was of course not enough to have Vashti penalized for the sins of her ancestor. The Rabbis tried to show that she was culpable on her own "merits." For one thing, they insisted that Vashti had actively continued to pursue her ancestor's policies, lobbying against any royal inclination to rebuild the Temple in Jerusalem.

In their determination to show how Vashti had deserved her fate, the Jewish sages followed the midrashic method of deducing her crimes from the nature of her punishment, assuming that God always metes out justice measure for measure.

A clue to her misbehaviour was the fact that the king's summons to her had come "on the seventh day, when the king's heart was merry with wine" (1:10). Surely this did not refer to the seventh day of the feast, since Ahashverosh had presumably been merry with wine from the beginning. The

allusion must therefore be to the seventh day of the week, the Jewish sabbath. Vashti was ordered to appear naked before the King on a sabbath as a fitting punishment for enslaving Jewish maidens and forcing them to work on their day of rest.

The question remained: If she was really such a depraved creature, then why would she have declined an opportunity for exhibitionism?

‘From the Sources’ - Eliezer Segal


ItalyThe youngsters would

divide into two camps and throw nuts at each other.

The adults rode through the streets of the town on

horseback, with cypress branches in their hands.

They also placed an effigy of Haman in a high place,

and encircled it, to the sound of trumpets.

forth to Mordecai unto the broad place of the city, which was before the king's gate. 7 And Mordecai told him of all that had happened unto him, and the exact sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. 8 Also he gave him the copy of the writing of the decree that was given out in Shushan to destroy them, to show it unto Esther, and to declare it unto her; and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him, for her people. 9 And Hathach came and told Esther the words of Mordecai.10 Then Esther spoke unto Hathach, and gave him a message unto Mordecai: 11 'All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law for him, that he be put to death, except such to whom the king shall hold out the golden sceptre,

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Purim as anti-Feminist “…But it has also become very clear to me that the Book of Esther is a humorous book, which should not be read

seriously. That Mordecai and Esther are named after the pagan deities Marduk and Astarte, is one indication of that. The huge exaggerations

of the narrative are another. Thus, the women of the harem undergo a beauty treatment lasting twelve months, the gallows erected for

Mordecai are 50 cubits high, and there are many other such improbabilities. The book is also anti-feminist, for women are seen as

existing mainly for the sexual pleasure of men, and a royal decree insists that wives must obey their husbands. But that, too, is part of

the humour, ridiculing male chauvinism, and not to be taken seriously. My conclusion, in brief, is that the observance of Purim is to

be encouraged, provided that it is celebrated light-heartedly and the dangers inherent in it are guarded against. The more

seriously it is taken, the more objectionable do its chauvinistic, anti-Gentile and vindictive motifs become. But if we treat it as

a big joke, we have a good excuse for a minor festival of harmless and possibly therapeutic jollification, and for associating

ourselves to that extent with fellow Jews of the past and present.”

The Two Queens in Retrospect One could be bothered by Esther's sexual manipulation of Ahasuerus -- why didn't she just speak her mind? Why all the feminine plotting?

Esther certainly rejected Ahasuerus's objectification of her. But she realised his nature. With so much depending on her, she had no interest

in consciousness-raising. By working within the external limitations of the situation, Esther effected a powerful change which even had

geopolitical ramifications (Mordechai's appointment as Prime Minister). Vashti, by concerning herself with her own status, was rendered

ineffectual, and didn't even succeed at saving her own life, let alone anyone else's. In Vashti and Esther, we see two women with very different

approaches to their role as queen. Vashti sought power, but ended up disempowered. Esther's power was internal. She maintained her self in

the face of all corrupting forces, and was so empowered as to became an eternal heroine of the Jewish people.

2nd Cup2nd Cup

Rayner, R. John D (2002) LJS News

Although Purim is problematic from a feminist

standpoint, women are finding ways to reclaim this

holiday. Esther /Vashti flags are waved to celebrate the role of the heroines and

as a counterpoint to the drowning out of Haman's name with noisemakers. A new ritual uses the Fast of Esther to call attention to the trafficking of women.

that he may live; but I have not been called to come in unto the king these thirty days.' 12 And they told to Mordecai Esther's words. 13 Then Mordecai bade them to return answer unto Esther: 'Think not with thyself that thou shalt escape in the king's house, more than all the Jews. 14 For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place, but thou and thy father's house will perish; and who knoweth whether thou art not come to royal estate for such a time as this?' 15 Then Esther bade them return answer unto Mordecai: 16 'Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.' 17 So Mordecai went his way, and did according to all that Esther had commanded him.

This cup is

dedicated to

gender equality,

and ridding the

world of gender

stereotypes and

discrimination.


Mitzvah 2: The Feast

1 Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king's house, over against the king's house; and the king sat upon his royal throne in the royal house, over against the entrance of the house. 2 And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight; and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre. 3 Then said the king unto her: 'What wilt thou, queen Esther? for whatever thy request, even to the half of the kingdom, it shall be given thee.' 4 And Esther said: 'If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him.' 5 Then the king said: 'Cause Haman to make haste, that it may be done as Esther hath

V

I am Purim! I am Purim!Rejoice and make merry!

I come as a guest only once a year.

Hurray for Purim! Hurray for Purim!Beat the drum!

Sound the cymbals!O that Purim would come

every month!O Purim, why do you not come

twice a week?

The halachot of the Purim Feast are discussed in Kitzur Shulhan

Arukh Article 142: It is a Mitzvah to have a sumptuous meal on

Purim, including meat and wine. The main Purim meal is held Purim afternoon and is preceded by

Minchah. The meal is extended into the night, since one is kept busy during most of the day sending

portions and gifts to friends and the poor. One does not fulfill one's duty of the Purim meal with the

evening meal, because the Purim meal must be taken in the daytime, as it is written: "Days of feasting".

Candles should be lit also for the day meal, like on joyous occasions.

The halachot of the Purim Feast are discussed in Kitzur Shulhan

Arukh Article 142: It is a Mitzvah to have a sumptuous meal on

Purim, including meat and wine. The main Purim meal is held Purim afternoon and is preceded by

Minchah. The meal is extended into the night, since one is kept busy during most of the day sending

portions and gifts to friends and the poor. One does not fulfill one's duty of the Purim meal with the

evening meal, because the Purim meal must be taken in the daytime, as it is written: "Days of feasting".

Candles should be lit also for the day meal, like on joyous occasions.

The Gaon of Vilna gave

another explanation for

holding the feast during the

day which is alluded to in the

Megillah: The Purim feast is

held in memory of the feast

h e l d b y E s t h e r f o r

Achashverosh and Haman.

She held her feast the third

day of the fast, two hours

before the advent of night.

Nevertheless, after the

reading of the Megillah,

one's meal should be

somewhat more festive than

The Gaon of Vilna gave

another explanation for

holding the feast during the

day which is alluded to in the

Megillah: The Purim feast is

held in memory of the feast

h e l d b y E s t h e r f o r

Achashverosh and Haman.

She held her feast the third

day of the fast, two hours

before the advent of night.

Nevertheless, after the

reading of the Megillah,

one's meal should be

somewhat more festive than

usual. One should wear festival clothing and rejoice.

When Purim falls on Erev Shabbat, the meal is held early, and is concluded sufficiently before

Shabbat for one to be able to partake of the Shabbat meal with a good appetite. Some follow

the practice of extending their meal till Shabbat arrives. They then place a Shabbat

tablecloth on the table, recite Kiddush, and continue their meal.

usual. One should wear festival clothing and rejoice.

When Purim falls on Erev Shabbat, the meal is held early, and is concluded sufficiently before

Shabbat for one to be able to partake of the Shabbat meal with a good appetite. Some follow

the practice of extending their meal till Shabbat arrives. They then place a Shabbat

tablecloth on the table, recite Kiddush, and continue their meal.

Jazo.org.il and OU Web Site

I am Purim

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said.' So the king and Haman came to the banquet that Esther had prepared. 6 And the king said unto Esther at the banquet of wine: 'Whatever thy petition, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed.' 7 Then answered Esther, and said: 'My petition and my request is-- 8 if I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request--let the king and Haman come to the banquet that I shall prepare for them, and I will do to-morrow as the king hath said.' 9 Then went Haman forth that day joyful and glad of heart; but when Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, Haman was filled with wrath against Mordecai. 10 Nevertheless Haman refrained himself, and went home; and he sent and fetched his friends and Zeresh his wife. 11 And Haman recounted unto them the

Priorities ‘Although it is a Rabbinic precept to eat more fully on Purim, it is preferable for one to extend charity to the poor. For there is no greater joy than to rejoice the hearts of the poor, the orphaned, the widowed, and strangers. And one who rejoices the hearts of these unfortunates is likened to the Divine Presence. As it is said (of God): (He) 'enlivens the spirit of the lowly, and restores the heart of the downtrodden' (Rambam, Hilchot Megillah Chapter 2).

Priorities Significance of the Purim Feast

The Purim Feast is especially significant in that it elevates

the soul as it provides pleasure to the body. It is thus stated

in the Zohar that on Purim one may accomplish through

bodily pleasure, what he can accomplish on Yom Kippur

through bodily affliction.

Ani Purim, Ani Purim,same-ah umvade-ah,

Halo rak pa'am, bashanahavo lehitare-ah

La la la ...

Heidad Purim, Heidad Purimhaku tof umtziltayim,

Hoi mi yiten, uva Purimlehodesh, lehodshayim.

La la la...

Rabi Purim, Rabi Purimemor na li madu'a

Madu'a lo, yahul Purimpa'amayim bashavu'a.

La la la …

“Then went Haman forth that day joyful and glad of heart; but

when Haman saw Mordecai in the king's gate, that he stood not

up, nor moved for him, Haman was filled with wrath against

Mordecai.” (5:9)


glory of his riches, and the multitude of his children, and everything as to how the king had promoted him, and how he had advanced him above the princes and servants of the king. 12 Haman said moreover: 'Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and to-morrow also am I invited by her together with the king. 13 Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate.' 14 Then said Zeresh his wife and all his friends unto him: 'Let a gallows be made of fifty cubits high, and in the morning speak thou unto the king that Mordecai may be hanged thereon; then go thou in merrily with the king unto the banquet.' And the thing pleased Haman; and he caused the gallows to be made.

Special Purim Foods

Seeds - several ancient

sources make mention

o f t h e c u s t o m o f

eating seeds on the eve

of Purim in memory o

f

Esther who ate only

seeds in the King's

palace.

Purim fish - fish

a r e n o t

p r e p a r e d o n

P u r i m i n t h e

same way as for

t h e o t h e r

festivals. They

a r e u s u a l l y

c o o k e d i n

vinegar, raisins

and spices.

Purim Challah - A special, very large challah

with raisins is baked for the Purim meal. Cakes

are also baked, that have been kneaded with

oil and butter, smeared with egg yolk and

decorated with chocolate and sweets.

Kreplach - mince meat

covered with dough,

also triangular in

shape. The reason for

eating kreplach on

Purim is implied in two

w a y s , b a s e d o n

initials.

KRP - Kippur, Hoshana

Rabba, Purim - these

are the holidays on

w h i c h w e e a t

kreplach, and they

are connected with

beating and striking

(on the eve of Yom

Kippur - 39 lashes that

the penitents apply to

themselves; Hoshana

Rabba - striking the

A r e v o t ( w i l l o w

branches); Purim -

s t r i k i n g H a m a n

during the Megillah

reading).

Beans and cereals - In many places people ate beans and

cereal on Purim, in memory of the piety of Esther, who ate

no forbidden foods in Achashverosh's palace but only

cereals. There may also be a reference here to affliction

and mourning, which are symbolized by cereals and

beans.

A PURIM ANTHOLOGY: Expanded and reedited Compiled and Edited by: Ora Limor and Haya Shenhav,

T u r k e y - i t i s c u s t o m a r y t o e a t t u r k e y ( " t a r n e g o l hodu") on Purim, in memory of AHASUERUS w h o r e i g n e d f r o m I n d i a ( " H o d u " ) t o Ethiopia. It is well-k n o w n t h a t t h e t u r k e y w a s considered a symbol of foolishness in the European nations, and among the Jews in general, and there is a r e f e r e n c e t o A H A S U E R U S ' s foolishness here.

1 On that night could not the king sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king. 2 And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, of those that kept the door, who had sought to lay hands on the king Ahasuerus. 3 And the king said: 'What honour and dignity hath been done to Mordecai for this?' Then said the king's servants that ministered unto him: 'There is nothing done for him.' 4 And the king said: 'Who is in the court?'--Now Haman was come into the outer court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him.-- 5 And the king's servants said unto him: 'Behold, Haman standeth in the court.' And the king said: 'Let him come in.' 6 So Haman came in. And the king said

Hamantashen is the most widespread food on Purim is a special pastry, popularly known as Hamantashen. This is a triangular piece of dough, usually filled with sweetened poppy seeds. The origin of the name is unclear and there are various theories. Some people say that Haman wore a three-cornered hat, and that is why the pocket of dough is triangular. Others refer to the midrash that relates that when Haman entered the King's treasury, he was bent over, covered with shame, and humiliated (literally with clipped ears). Hamantashen also means that Haman's force was exhausted ("tash coho") when he came to harm the Jews, and it is inferred that this will be fate of all those who try to do us harm. The source of the pastry was apparently poppy seed pockets called "Mantashen". The name was intentionally distorted to "Haman tash" - pockets of Haman. It is a mitzvah to devour Haman with open mouth. Besides Hamantashen, biscuits made of sugar and sweet starch are also widespread on Purim.

Hamantashen is the most widespread food on Purim is a special pastry, popularly known as Hamantashen. This is a triangular piece of dough, usually filled with sweetened poppy seeds. The origin of the name is unclear and there are various theories. Some people say that Haman wore a three-cornered hat, and that is why the pocket of dough is triangular. Others refer to the midrash that relates that when Haman entered the King's treasury, he was bent over, covered with shame, and humiliated (literally with clipped ears). Hamantashen also means that Haman's force was exhausted ("tash coho") when he came to harm the Jews, and it is inferred that this will be fate of all those who try to do us harm. The source of the pastry was apparently poppy seed pockets called "Mantashen". The name was intentionally distorted to "Haman tash" - pockets of Haman. It is a mitzvah to devour Haman with open mouth. Besides Hamantashen, biscuits made of sugar and sweet starch are also widespread on Purim.

Hamentashen

Some Other Interpretations of

the Hamentashen

Compared to the miracles we recount on

the night of Passover, the events of Purim

appear unspectacular. Esther wins the

beauty contest. Mordecai overhears a plot

to kill the king -- was that a miracle?

Only when you read the "whole Megillah"

do you discover that each event was a

hidden miracle. The very name "Megillat

Esther" can mean "Revealing the

Hidden." Hamantaschen hint to this

hidden aspect of Purim, since the poppy

seeds are hidden inside the dough.

Why poppy seeds? The Talmud states

that Esther ate seeds while in the palace

of Achashverosh. This enabled her to avoid

non-kosher food, yet maintain a healthy

appearance. Perhaps the Yiddish word

"mon" alludes to this, since the Hebrew

word for manna, the food which sustained

the Jewish people for 40 years in the

dessert, is "mon."

Ohr Somayach Web Site

Jewish Tradition has it that the

Hamentash, being similar to a three-

cornered hat, is the kind of hat that

"Haman HaRasha," the wicked Haman,

wore. But why do we wear the hat of

our great enemy? Of one who wanted

to destroy our People?

Because Purim is the Holiday of

"V'Nahapoch hu," of Topsy Turvy and

Upside Down, of evil plans falling

upon their plotters' heads. ... Of Haman

wanting to ride on the King's horse, in

the King's robes and crown, pulling

Mordecai through the streets of

Shushan on that horse wearing that

clothing!

Jewish Tradition has it that the

Hamentash, being similar to a three-

cornered hat, is the kind of hat that

"Haman HaRasha," the wicked Haman,

wore. But why do we wear the hat of

our great enemy? Of one who wanted

to destroy our People?

Because Purim is the Holiday of

"V'Nahapoch hu," of Topsy Turvy and

Upside Down, of evil plans falling

upon their plotters' heads. ... Of Haman

wanting to ride on the King's horse, in

the King's robes and crown, pulling

Mordecai through the streets of

Shushan on that horse wearing that

clothing!

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OU Web Site

Hamantashen is only one of many foods connected to a holiday that have become such an established custom. How do you think a food becomes so important to a holiday

that it picks up religious explanations for its existence? Can you think of any examples of this occurring in the modern day?

It is stated in the Zohar that on Purim one may accomplish through bodily pleasure, what he can accomplish on Yom Kippur through bodily affliction. Do you

think this is true? Can enlightenment or spiritual meaning be found through Eating and drinking?

VI


unto him: 'What shall be done unto the man whom the king delighteth to honour?'--Now Haman said in his heart: 'Whom would the king delight to honour besides myself?'-- 7 And Haman said unto the king: 'For the man whom the king delighteth to honour, 8 let royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and on whose head a crown royal is set; 9 and let the apparel and the horse be delivered to the hand of one of the king's most noble princes, that they may array the man therewith whom the king delighteth to honour, and cause him to ride on horseback through the street of the city, and proclaim before him: Thus shall it be done to the man whom the king delighteth to honour.' 10 Then the king said to Haman: 'Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate; let nothing fail of all that

Here is a recipe for making Hamentashen...Here is a recipe for making Hamentashen...

Dough

Sugar - 1 cup

Flour - 3-4 cups

Dough

Sugar - 1 cup

Flour - 3-4 cups

Baking powder - 1 ½ tspBaking powder - 1 ½ tsp

Salt - ½ tsp.

Butter or margarine - 8 oz.

Eggs - 2, beaten

Salt - ½ tsp.

Butter or margarine - 8 oz.

Eggs - 2, beaten

Orange juice - ½ cupOrange juice - ½ cup

Filling

Jam - 16 oz., prune or your favourite flavour jam

(Substitutes: poppy seeds or chocolate chips)

Filling

Jam - 16 oz., prune or your favourite flavour jam

(Substitutes: poppy seeds or chocolate chips)

Put one teaspoon filling in

center of each round. Pick

up edges in center to form a

triangle and pinch dough

together with f loured

fingers. Baste top with egg

yolk diluted with a bit of

water. Bake at 350° F for

approx. 30 minutes or until

lightly browned.

Put one teaspoon filling in

center of each round. Pick

up edges in center to form a

triangle and pinch dough

together with f loured

fingers. Baste top with egg

yolk diluted with a bit of

water. Bake at 350 F for

approx. 30 minutes or until

lightly browned.

°

1. M i x dry i ngred ients

together and cut in

shortening until it is in small

pieces.

2. Add eggs and orange juice.

3. Mix together into a small

ball.

4. Roll out on a floured

surface.

5. Cut out rounds with a glass.

1. M i x dry i ngred ients

together and cut in

shortening until it is in small

pieces.

2. Add eggs and orange juice.

3. Mix together into a small

ball.

4. Roll out on a floured

surface.

5. Cut out rounds with a glass.

From "Adventures in Bubby Irma's Kitchen,"

by Irma Charles

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thou hast spoken.' 11 Then took Haman the apparel and the horse, and arrayed Mordecai, and caused him to ride through the street of the city, and proclaimed before him: 'Thus shall it be done unto the man whom the king delighteth to honour.' 12 And Mordecai returned to the king's gate. But Haman hasted to his house, mourning and having his head covered. 13 And Haman recounted unto Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife unto him: 'If Mordecai, before whom thou hast begun to fall, be of the seed of the Jews, thou shalt not prevail against him, but shalt surely fall before him.' 14 While they were yet talking with him, came the king's chamberlains, and hastened to bring Haman unto the banquet that Esther had prepared.

The Hamantash - Food for Thoughtne year, on the day before Purim, Rav Yaakov Berlin, the father of the famous Rabbi Naftoli Berlin (the Netziv), went to the market to purchase this special treat in honor of Purim. He went from baker to baker, but no Hamantashen were to be found. He found this Osituation to be quite odd, and he therefore asked one of the bakers why no one had any Hamantashen. He was informed that the year

had been one of a serious drought. The price of flour skyrocketed, and bakers were only able to afford flour for the Shabbot challah. Flour for any other purpose, including Hamantashen, was not even considered because it was so expensive. As soon as Rav Berlin heard this, he immediately called for all the city's bakers. Once they were assembled he presented them with a large sum of money. Rav Berlin told them that the money was to be used to purchase flour so that they could bake Hamantashen. Why did Rav Berlin feel

so strongly about having Hamantashen available? He explained that these special cookies had for generations been consumed during Adar. Being that it was a long standing tradition to have Hamantashen, and it is forbidden to annul customs, Hamantashen must be baked. Rav Berlin then explained how Hamantashen got their name. In Megillat Esther, we find that Ahasuesrus had never rewarded Mordecai for his role in saving the king from

a plotted assassination. However, one night, "the sleep of the king was disturbed." On that night, Ahasuerus was reminded that Mordecai had not been rewarded, and he ordered Haman to parade Mordecai around in royal fashion. This marked the beginning of the salvation of the Jews from the murderous scheme of Haman. The Yalkut Shimoni tells us that Ahasuerus was not the only one who had his slumber disturbed that night. On that night, the "slumber" of our three forefathers Abraham, Yitzchak, and Yaakov was disturbed because of the evil that was to befall the Jews. They pleaded with God to spare the Jewish people from destruction. In the merit of the forefathers, Haman's power weakened. When combined with the prayers and

Rabbi Yehudah Prero


France

Children used to take smooth stones, write or

engrave Haman's name on them, and strike them

together during the Megillah reading whenever

Haman's name was mentioned, in order to

erase it, in compliance with the verse: "I shall surely wipe out the memory of

Amalek".


VII1 So the king and Haman came to banquet with Esther the queen. 2 And the king said again unto Esther on the second day at the banquet of wine: 'Whatever thy petition, queen Esther, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed.' 3 Then Esther the queen answered and said: 'If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request; 4 for we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, for the adversary is not worthy that the king be endamaged.' 5 Then spoke the king Ahasuerus and said unto Esther the queen: 'Who is he, and where is he, that durst presume in his heart to do so?' 6 And Esther said: 'An adversary and an enemy, even this wicked Haman.' Then Haman was

Mitzvah 3: Drink & Be Merry! The commandment to drink on Purim contains an odd measure for when to say when: “Until he cannot tell the difference between cursed be Haman’ and blessed be Mordecai'." The Vilna Gaon explains this to mean “until one can no longer tell the difference between the vengeance taken out on

Haman and the rise in fortune of Mordecai." This standard of measure is clearly unique. The explanation of the Vilna Gaon adds to the uniqueness of this quantity. … Punishments, downfalls, and failures tend to stand out in the public eye. People take note when someone who had been so successful, so politically savvy, so wealthy, fails miserably. The punishment, the “vengeance" of God taken against those who dare to defy Him, is noticed when it occurs. However, when the righteous live in tranquillity, when the upright succeed, it rarely makes the headlines… the reward is often not appreciated for what it truly is: the hand of God in action. … The truth of the matter is that on Purim, we should rejoice more on the downfall of Haman than on the rise of Mordecai. Because downfalls are readily recognized and make people take notice, when one occurs, people more readily acknowledge the hand of God. … However, the rise of Mordecai appeared to be in the realm of being in the right

place at the right time. While those who appreciate God's “deeds" realise that Mordecai achieved his success because of God, most do not appreciate that it was a miracle, just as Haman's downfall was. Haman's decline resulted in a greater recognition of the existence and power of God than Mordecai's rise, and therefore it is to be celebrated at a higher level. If a person does indeed celebrate, by feasting and drinking, keeping these two events in their proper perspective, they are feasting properly, "for the sake of heaven." However, as soon as one begins to celebrate Mordecai's success more than Haman's decline, they have reached a point where they have lost the proper perspective. … For this reason, the Vilna Gaon tells us that we should drink only until the point where we won't be able to differentiate between the revenge exacted on Haman and the rise of Mordecai.

www.torah.org

Wine was the agent of

the miracle throughout

the story of Purim --

Vashti rebelled during a

wine feast, and her place

was taken by Esther, and

Haman's downfall also

occurred during a wine

feast -- our Sages

declared it a duty to

drink wine on Purim,

saying that one has to

become merry on wine

on Purim. The source of

this practice is a passage

f rom the Ta lmudic

tractate Megillah (7b):

“Rava said: A person is

obligated to drink on

Purim until he does not

know the difference

between 'cursed be

H a m a n ' a n d

'b lessed be

Mordechai'.”

Wine was the agent of

the miracle throughout

the story of Purim --

Vashti rebelled during a

wine feast, and her place

was taken by Esther, and

Haman's downfall also

occurred during a wine

feast -- our Sages

declared it a duty to

drink wine on Purim,

saying that one has to

become merry on wine

on Purim. The source of

this practice is a passage

f rom the Ta lmudic

tractate Megillah (7b):

“Rava said: A person is

obligated to drink on

Purim until he does not

know the difference

between 'cursed be

H a m a n ' a n d

'b lessed be

Mordechai'.”

Knowing Why and W

hen To Say When

The issue of whether and how Rava's statement should be implemented in practice, or whether to reject it entirely, is a matter of disagreement between various Halachic authorities. Maimonides writes: "What is the obligation of the [Purim] feast? That one should eat meat ... and drink wine until he is drunk and falls asleep from drunkenness" (Mishneh Torah, Laws of Megillah, 2:15). The reason given is that when one is asleep, they can not tell the difference between Haman and Mordechai. Other sages say that one need not become that drunk, but rather that one should drink more than is one's custom. New England NCSY Web Site

jazo.org.il

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terrified before the king and the queen. 7 And the king arose in his wrath from the banquet of wine and went into the palace garden; but Haman remained to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. 8 Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king: 'Will he even force the queen before me in the house?' As the word went out of the king's mouth, they covered Haman's face. 9 Then said Harbonah, one of the chamberlains that were before the king: 'Behold also, the gallows fifty cubits high, which Haman hath made for Mordecai, who spoke good for the king, standeth in the house of Haman.' And the king said: 'Hang him thereon.' 10 So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath assuaged.

A Purim Drinking GameBefore you begin, choose

one person as the “reader”.

Decide as a group on an

“action” for each of the four

main characters in the Purim

story: Esther, Mordechai,

Haman and Ahasuerus. For

example, for “Esther” you

could walk up and down like

in a beauty contest, and so

on. The “actions” should be

as active and complicated as

possible.

The “reader” should decide

on a chapter of the Megillah

that they want to read

(preferably one with lots of

names!), and begin reading.

Every time the name of one

of the main characters is read, each player has to perform

the correct “action” for that character. If a player

doesn't do the “action” right away, or does it

incorrectly, they have to drink.

You can play this game with as many people as

you want (as long as there are at least 3).

The more the merrier!

Purim Drinking

in theTalmud

To commemorate wine as the agent of miracles in the Purim story, it would seem to be sufficient to simply

have a cup of wine during the holiday. Why would

the rabbis have initiated a custom of drinking to the

point of drunkenness?

Considering the dangers posed by alcoholism and excessive drinking, is it

acceptable to encourage drinking on special

occasions, including Purim?

Purim is one of the few holidays in the Jewish

calendar on which it is a mitzvah to rejoice. Does

having only a small number of celebrations during the year make you appreciate them more, or would it be better if there were more

“fun” Jewish holidays?

“So they hanged Haman on

the gallows that he had

prepared for Mordecai. Then

was the king's wrath

assuaged.” (7:10)

New England NCSY Web Site

We are told [in the Gemara] that Rava invited Rav Zaira to his housefor a Purim meal. During the meal, Rava got very drunk, andended up killing Rav Zaira. The day after, when Rava realizes whathe has done, he [prays] for Rav Zaira, and revives him. A year later,Rava invited Rav Zaira to his home for another Purim meal, but heanswered with the famous statement, "Miracles don't happenEvery day”


VIII1 On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her. 2 And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman. 3 And Esther spoke yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. 4 Then the king held out to Esther the golden sceptre. So Esther arose, and stood before the king. 5 And she said: 'If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha

Where did the name ‘Purim’ come from?

“In the twelfth year of King Ahasuerus, in the first month,

Nisan, they cast lots, Pur as it is called, in the presence of

Haman, taking day by day and month by month, and the lot fell on

the thirteenth day of the twelfth month, the month of Adar.” (3:7)

The name of a festival usually describes the motif of the day and its significance. Pesach reminds us God passing

over the Jewish homes. Shavuot recalls to us the weeks of counting which precede the receipt of the Torah, the consummation of the freedom achieved on Pesach. Sukkot aptly describes the custom which is the essence of the holiday etc. In this light, the name Purim seems awkward, referring, as it does to an apparently insignificant detail in the Megillah the manner in which Haman chose the day to destroy the Jews. The name does not seem to capture the essence of the day. However, this is where the name ‘Purim’ comes from, but at first glance it isn't appropriate. The holiday should have been called "Esther's or Mordechi's Day." The Lots were seemingly a very minor feature of the

The name of a festival usually describes the motif of the day and its significance. Pesach reminds us God passing

over the Jewish homes. Shavuot recalls to us the weeks of counting which precede the receipt of the Torah, the consummation of the freedom achieved on Pesach. Sukkot aptly describes the custom which is the essence of the holiday etc. In this light, the name Purim seems awkward, referring, as it does to an apparently insignificant detail in the Megillah the manner in which Haman chose the day to destroy the Jews. The name does not seem to capture the essence of the day. However, this is where the name ‘Purim’ comes from, but at first glance it isn't appropriate. The holiday should have been called "Esther's or Mordechi's Day." The Lots were seemingly a very minor feature of the

story.

But the reason that Haman threw Lots, was because he wanted to connect to a level that is above all measure and understanding. A level where there is no good or bad, right or wrong, curses or blessings.

story.

But the reason that Haman threw Lots, was because he wanted to connect to a level that is above all measure and understanding. A level where there is no good or bad, right or wrong, curses or blessings.

So the Jews undertook to continue the practice they had begun in accordance with Mordekhai's letter. This they did because H a m a n s o n o f H a m m e d a t h a t h e Agagite, the enemy of all the Jews, had plotted to destroy the Jews and had cast lots, Pur as it is called, with intent to crush and destroy them. But when the matter came before the king, he issued written orders that the wicked plot which Haman had devised against the Jews should

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the Agagite, which he wrote to destroy the Jews that are in all the king's provinces; 6 for how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?' 7 Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew: 'Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. 8 Write ye also concerning the Jews, as it liketh you, in the king's name, and seal it with the king's ring; for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.' 9 Then were the king's scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded concerning the Jews, even to the sa t raps , and the governors and pr inces of the

?Topic for discussion

Why do you think that the Jews not try to give the holiday some other name? If you had to choose a name

by which the holiday would be known to all future generations, what name would you choose?

Most Jewish holidays have names that describe the significance of the holiday (i.e. on Sukkot we dwell in sukkahs - specific small huts, on Passover God passed over the Jewish people...etc.), what then is the meaning of the name Purim. In the third chapter of the Book of Esther, after Haman is angered by Mordechai's refusal to bow down to him, when Haman decides to destroy the entire Jewish people, "a pur, [a lottery], was thrown before Haman [to select] which day and which month" (3:7). Only after having determined the most auspicious day to kill the Jews, did Haman

go to the king. What is so important about Haman choosing his "day of rage" through a lottery? By casting a "pur" for this most significant decision, Haman is demonstrating his Amalekite commitment beliefs. As discussed in more detail in "Hanging Haman ," the Amalekite nation, the opposing force of the Jewish nation, believes that chance rules the world (rather than the Jewish belief of Divine control). As much as Amalek, and therefore Haman, believe in the existence of God, they reject

the idea that God utilises the world for a Divine purpose, and thus the very existence of the Jewish people is antithetical to their beliefs. Haman saw the cycles of history, and was aware that the Jews were at a spiritual low point, so he felt certain that he would be victorious. Since victory was guaranteed, he would prove, through their defeat, that might made right, and a single person could control destiny. Purim, however, is a celebration of the very fact that the world is not run by random chance.

recoil on his own head, and that he and his sons be hanged on the gallows. Therefore, these days were named Purim after t h e w o r d P u r . Accordingly, because of all that was written in this letter, because of all they had seen and experienced in this matterr, the Jews resolved and undertook that they would without fail keep these two days as a yearly festival in the prescribed manner and at the appointed time. (9:24-27)

jajz.org.ilwww.njop.org


Celebration & Party

provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language. 10 And they wrote in the name of king Ahasuerus, and sealed it with the king's ring, and sent letters by posts on horseback, riding on swift steeds that were used in the king's service, bred of the stud; 11 that the king had granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, and to slay, and to cause to perish, all the forces of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey, 12 upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. 13 The copy of the writing, to be given out for a decree in every province, was to be published unto all

A s t h e s a g e s s a y, “KeSheN i chnas Ada r

Marbim BeSimcha” “when Adar comes in we increase in happiness”. Purim is one of the few holidays in the Jewish calendar where it is a mitzvah to rejoice. This is a holiday where Jews are literally obligated, even commanded, to have a good time, no matter what else is going on in their lives. Purim has moments of delight for all ages:

A s t h e s a g e s s a y, “KeSheN i chnas Ada r

Marbim BeSimcha” “when Adar comes in we increase in happiness”. Purim is one of the few holidays in the Jewish calendar where it is a mitzvah to rejoice. This is a holiday where Jews are literally obligated, even commanded, to have a good time, no matter what else is going on in their lives. Purim has moments of delight for all ages: costumes and games for the children, food and drink for the adults, singing and dancing for everyone. We are even supposed to make as much noise as possible in synagogue. The celebrations and jokes on Purim are based around the Megillah words of “Venahafoch hu" - the opposite happened. Instead of Haman destroying the

thJews on the 14 of Adar,

costumes and games for the children, food and drink for the adults, singing and dancing for everyone. We are even supposed to make as much noise as possible in synagogue. The celebrations and jokes on Purim are based around the Megillah words of “Venahafoch hu" - the opposite happened. Instead of Haman destroying the Jews on the 14 of Adar,

th

the Jews were given permission to defeat their enemies. It is a day when we laugh at our enemies,

our leaders, even ourselves, all in the interest of remembering that reality is not always as it

appears. Like in the Purim story, there is often a reason to celebrate, even when it is

least expected.

the Jews were given permission to defeat their enemies. It is a day when we laugh at our enemies,

our leaders, even ourselves, all in the interest of remembering that reality is not always as it

appears. Like in the Purim story, there is often a reason to celebrate, even when it is

least expected.

“The Purim Rabbi”...A custom spread of appointing a "Purim Rabbi". The role of this "Rabbi" is to recite a Purim Torah, frivolously manipulating Biblical and Talmudic tests. The "Purim Rabbi" takes this opportunity to target public personalities and community leaders, satisfying "desires for vengeance" against these "despots" that have accumulated during the year.

Jewish Agency Web Site

hat is happiness? We are all familiar with it. But what is it? WWhat is its essence? Everyone

knows what it's like to be happy. But what does happiness teach us about reality?

In the Talmud, there is a measurement known as a tefach sameach. A tefach is about ten centimeters. Sameach means happy. How can a measurement be happy? A tefach sameach is a large tefach. It's still a tefach - but it's a little more. Why did the Rabbis of the Talmud choose the term "happy" to describe a measurement which was slightly on the large side? The tefach sameach is still a tefach but it connects, it extends to that which is beyond itself. It becomes more. This is the essence of all simcha. To perceive the self becoming more. Extending one's boundaries and visions. Growing.

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the peoples, and that the Jews should be ready against that day to avenge themselves on their enemies. 14 So the posts that rode upon swift steeds that were used in the king's service went out, being hastened and pressed on by the king's commandment; and the decree was given out in Shushan the castle. 15 And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a rob of fine linen and purple; and the city of Shushan shouted and was glad. 16 The Jews had light and gladness, and joy and honour. 17 And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them.

3rd Cup3rd CupLet us rejoice with

this cup, as we

celebrate the

success achieved

by Esther and

Mordechai in the

story of Purim.

Purim GamesEven in Talmudic times, the custom of playing special Purim games in order to increase the rejoicing was widespread. The Talmud tells of an ancient game called "Meshavarta de-Purim", in which wood and tar were burnt in a hole in the ground, and the children would jump over or around the bonfire. In the period of the Gaonim there was a widespread custom of burning an effigy of the evil Haman and dancing round the bonfire. Some people hung a large ring over the bonfire and the young men hung on it and jumped from one side of the bonfire to the other. Over the centuries other Purim games evolved in various communities, and in particular special Purim plays. Jewish Agency Web Site

When we see ourselves confined within ourselves, defined solely by our physical parameters, that we are who we are and no more - that's the essence of sadness. But when we perceive ourselves as be ing connected, reaching to that which is beyond ourselves, that point of connecting who we are to what is beyond is the epitome of happiness. The feeling that we can touch the most distant echo of the Ein Sof - The Endless - is the essence of happiness.

At the time of Purim, in the month of Adar, events were turned from "sadness to simcha and from bereavement to Yom Tov." In this month, the Jewish People carve a straight line through the history books of the world and out of this world to that which is above and beyond this world. That's the essence of happiness.

Ohr Sameach Web Site

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Mitzvah 4: Mishloach Manot

“Then Mordecai set these

things on record and sent

letters to all the Jews in all the

provinces of King

Ahasuerus, far and near,

binding them to keep the

fourteenth and fifteenth days

of the month Adar, year by

year, as the days on which the

Jews obtained relief from their

enemies and as the month

which was changed for them

from sorrow into Joy, from a

time of mourning to a holiday.

They were to observe them as

days of feasting and joy, days

for sending presents of food to

one another and gifts to the

poor”. ( 9:20-22)

Giving is a constant in Judaism. We give to the poor, the needy, and the stranger in our midst

on countless occasions. The prayers and songs of our tradition still commemorate the offering to God at the Temple Mount. Purim is like the Shabbot of the giving holidays. Through Shalach Manot (Gifts to One Another) and Matanot L'Evyonim (Gifts for the Poor) Purim is loaded with opportunity to show your appreciation for loved ones while simultaneously raising your concerns for issues of economic justice. Purim is both personal and political through the practice of giving. It is personal through Shalach Manot which are

Giving is a constant in Judaism. We give to the poor, the needy, and the stranger in our midst

on countless occasions. The prayers and songs of our tradition still commemorate the to God at the Temple Mount. Purim is like the Shabbot of the giving holidays.

Through Shalach Manot (Gifts to One Another) and Matanot L'Evyonim (Gifts for the Poor) Purim is loaded with opportunity to show your appreciation for loved ones while simultaneously raising your concerns for issues of economic justice. Purim is both personal and political through the practice of giving. It is personal through Shalach Manot which are

offering

food care-packages for friends and families. Cooked pastry are the most popular, but fish, meat or beverages can also be among the deliverable. There is no limit to how many you can send out, but each gift must have at least two portions. When possible Shalach Manot should be delivered by a

rd3 party. This custom finds its origins in the

food care-packages for friends and families. Cooked pastry are the most popular, but fish, meat or beverages can also be among the deliverable. There is no limit to how many you can send out, but each gift must have at least two portions. When possible Shalach Manot should be delivered by a 3 party. This custom finds its origins in the

rd

Megillah when Mordecai declared the holiday of Purim as a time of “feasting and joy, days for sending presents of food to one another and gifts to the poor.”(9:22) The more

political aspect of Purim are the Matanot L'Evyonim, giving at least two gifts to two poor people. Even a poor person who survives on charity is required to perform

this mitzvah. This obligation can be fulfilled through food or drink or even clothing. Gifts to the poor was the second requirement Mordechai made for

Purim. Today, donations to charitable organizations often serve as a replacement for sending elaborate food packages. Ezra Weinberg

Megillah when Mordecai declared the holiday of Purim as a time of “.”(9:22) The more

political aspect of Purim are the Matanot L'Evyonim, giving at least two gifts to two poor people. Even a poor person who survives on charity is required to perform

this mitzvah. This obligation can be fulfilled through food or drink or even clothing. Gifts to the poor was the second requirement Mordechai made for

Purim. Today, donations to charitable organizations often serve as a replacement for sending elaborate food packages.

feasting and joy, days for sending presents of food to one another and gifts to the poor

IX1 Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have rule over them; whereas it was turned to the contrary, that the Jews had rule over them that hated them; 2 the Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt; and no man could withstand them; for the fear of them was fallen upon all the peoples. 3 And all the princes of the provinces, and the satraps, and the governors, and they that did the king's business, helped the Jews; because the fear of Mordecai was fallen upon them. 4 For Mordecai was great in the king's house, and his fame went forth throughout all the provinces; for the man Mordecai waxed greater and greater. 5 And the Jews smote all their

enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them. 6 And in Shushan the castle the Jews slew and destroyed five hundred men. 7 And Parshandatha, and Dalphon, and Aspatha, 8 and Poratha, and Adalia, and Aridatha,9 and Parmashta, and Arisai, and Aridai, and Vaizatha, 10 the ten sons of Haman the son of Hammedatha, the Jews' enemy, slew

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?Topic for discussion MATANOT LE' EVYONIM PRESENTS FOR THE POOR

Purim is traditionally a massive party where people get drunk so as not to recognise Mordechai from Haman. It is a recognition of the flip in circumstances that occurred for Mordechai and Haman, and the

Jews and Persians. However, the party includes a well-known tradition to give to others, and more importantly, to give to the poor so that they too may join the celebrations. This tradition is written into

Megillat Esther and is also in other sections of the bible."And when there is a needy person amongst you... you must not be heartless... you should give them what they lack..."

(Deuteronomy 15:7-8)

Mishloach Manot: The custom of sending gifts of food to friends is consistent with Esther 9:19 - "a holiday of sending gifts to one another." These gifts typically include hamentaschen, a three-cornered pastry said to be the shape of Haman's hat.

Rabbi Carol Levithan

Mishloach Manot: The custom of sending gifts of food to friends is consistent with Esther 9:19 - "a holiday of sending gifts to one another." These gifts typically include hamentaschen, a three-cornered pastry said to be the shape of Haman's hat.

One of the commandments we have on Purim is that of "Mishloach Manot", the sending of food portions to friends. We are required to send two items of food to one person on Purim. The Terumat HaDeshen explains that our happiness on Purim is to be expressed through festive feasts. However, there unfortunately are many who are not able to prepare feasts for Purim due to their financial circumstances. Therefore, the Terumat HaDeshen writes, we all send gifts of food to each other. This way, all will definitely have food with which a feast can be conducted. Furthermore, the Chatam Sofer writes, as we do not want to embarrass the poor, the rich give poor gifts, and the poor gives gifts to the rich. All the members of the nation of Israel give indiscriminately to their brothers and sisters so all can celebrate Purim properly, without any shame. Another reason given is the one put forth by Rav Shlomo Alkabetz. Haman described the nation of Israel to Ahasuerus as a "people scattered abroad and dispersed amongst the people." Some commentators explain that Haman was pointing out that there were disagreements and disputes among the Jewish people so that in their hearts they were scattered and dispersed. In the end, when the Jews were given the opportunity to attack their enemies before Haman's decree became effective, they were a united force. To foster feelings of closeness, kinship, and love, we send gifts to each other on Purim and by accepting the gifts, each Jew displayed his trust of his brother, thereby forging a new degree of trust, understanding, and unity. The common denominator of these reasons is that Mishloach Manot serves to bring us closer as a people. This may occur by helping others celebrate as we do. This may occur through random acts of kindness and gift giving. This may occur through acceptance of our brethren. We must be sure to take advantage of this fantastic opportunity we have to unite the Jewish people. Shalach Manot is not a gift we should be giving exclusively to friends. We should be giving this gift to the new person who recently moved into the neighborhood. We should give this gift to the people whom we have had disagreements with. We should give this gift to the needy, the widowed, divorced, orphaned - any person who deserves our help and attention. Purim should be a time of joy for all, and a time when all experience this joy together as

one. Mishloach Manot is a means to this end. Mishloach Manot is a means to this end.

The Gift Of UnityRabbi Yehuda Prero

The Gift Of UnityRabbi Yehuda Prero


The Noisemaker

they; but on the spoil they laid not their hand. 11 On that day the number of those that were slain in Shushan the castle was brought before the king. 12 And the king said unto Esther the queen: 'The Jews have slain and destroyed five hundred men in Shushan the castle, and the ten sons of Haman; what then have they done in the rest of the king's provinces! Now whatever thy petition, it shall be granted thee; and whatever thy request further, it shall be done.' 13 Then said Esther: 'If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows.' 14 And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman's ten sons. 15 And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand. 16 And the other Jews

The list of 'anti-Haman' Jewish customs is a long one: burning Haman in Effigy, burning candles shaped like Haman and Zeresh, writing the name of Haman by scribes, reading the names of Haman's ten sons in one breath, the derogatory marriage contract of Haman and Zeresh, paying a living person to be mocked as Haman etc. To it, we add two of the

main customs of our own time…In some places, it is the custom to recite a liturgical poem after the reading of the Megillah: "Blessed be Mordecai and Esther; cursed be Haman and Zeresh." In recent generations, the main custom is the noisemaker that has

been accepted in Jewish communities. On the first night of Passover, Christian children would go through the streets of the Jewish neighbourhoods and congregate around the synagogues with noisemakers to eradicate the memory of Judas Iscariot, one of Jesus's twelve apostles who betrayed his master. On

that night, the priests would also 'eradicate the memory of Judas with great noisemakers or with sticks upon wooden boards from the Church steeples. Owing to the proximity of Purim to Passover, this custom spread among the Jews as well.

However, Let us not rush to judge our ancestors. Let us rather try to understand the contexts in which the custom developed. It is true that at times, eradicating the memory of Haman took on a meaning that transcended remembering the imperative to blot out the name of Amalek and

became an expression of the frustration of Jews towards the non-Jews. However, we must remember that at the time when persecution of Jews was rampant, they possessed a symbolic way of defending themselves and expressing their anger: verbal beating and the noisemaker in their

hands.

Haman was a descendant of Agag, king of Amalek, and was the seventeenth generation descended from Amalek son of Elifaz, first born son of Esau. The Biblical commandment to "blot

out the memory of the Amalekites from under heaven" (Deuteronomy 25:19) was fulfilled in the time of Mordecai and Esther: Haman and his ten sons were hanged from the gallows. Nevertheless, Jewish tradition found the Torah's formula, "The Lord's war with the Amelekites will continue generation after generation" (Exodus 17:16), echoed in the words of the Megillah, "And these days are remembered and kept, generation after generation" (Esther 9:28). Thus, was established the custom of war and revenge against Amalek and his descendants as the Megillah is read on Purim each year. At first, this "war of revenge" was merely a war of words: The names of Haman and his ten sons are read in one breath, and

Haman was a descendant of Agag, king of Amalek, and was the seventeenth generation descended from Amalek son of Elifaz, first born son of Esau. The Biblical commandment to "

" was fulfilled in the time of Mordecai and Esther: Haman and his ten sons were hanged from the gallows. Nevertheless, Jewish tradition found the Torah's formula, " " , echoed in the words of the Megillah, " " . Thus, was established the custom of war and revenge against Amalek and his descendants as the Megillah is read on Purim each year. At first, this "war of revenge" was merely a war of words: The names of Haman and his ten sons are read in one breath, and

blot out the memory of the Amalekites from under heaven (Deuteronomy 25:19)

The Lord's war with the Amelekites will continue generation after generation (Exodus 17:16)And these days are remembered and kept, generation after generation (Esther 9:28)

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that were in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of them that hated them seventy and five thousand--but on the spoil they laid not their hand-- 17 on the thirteenth day of the month Adar, and on the fourteenth day of the same they rested, and made it a day of feasting and gladness. 18 But the Jews that were in Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness. 19 Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another. 20 And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, 21 to enjoin them that they should keep the fourteenth day of the month Adar, and the

their names are written in a single column (in the Megillah) to symbolise that their cause will have no hope of restoration. Haman's downfall became the main theme of the Megillah's public reading--a development that brings particular joy to Jewish children and is barely tolerated by their parents. In the early centuries of the Common Era, the custom of burning Haman in effigy or crucifying him and then burning him in effigy on Purim spread throughout various Jewish communities. However, the rumor spread in Christian countries that the Jews saw in the hanging, burning, or crucifying of Haman a symbolic crucifixion of Jesus. Thus, the Church banned this sort of "revenge" against Haman, and the practice was abandoned for many hundreds of years until it was revived in certain Ashkenazi communities as part of their Purim pageants. "Keitzad Hiku Et Haman biTefutzot Yisrael", Yalkut Folkloristi lePurim, by Yom Tov Levinsky.

their names are written in a single column (in the Megillah) to symbolise that their cause will have no hope of restoration. Haman's downfall became the main theme of the Megillah's public reading--a development that brings particular joy to Jewish children and is barely tolerated by their parents. In the early centuries of the Common Era, the custom of burning Haman in effigy or crucifying him and then burning him in effigy on Purim spread throughout various Jewish communities. However, the rumor spread in Christian countries that the Jews saw in the hanging, burning, or crucifying of Haman a symbolic crucifixion of Jesus. Thus, the Church banned this sort of "revenge" against Haman, and the practice was abandoned for many hundreds of years until it was revived in certain Ashkenazi communities as part of their Purim pageants.

The custom of making noise at the reading of Haman's name has a very long history, and over the generations, various Jewish communities "eradicated the

memory of Haman" in different and extremely curious ways. How did the custom develop before taking on its final form in the traditional

noisemaker?The custom of taking revenge upon Haman has existed from ancient times in many communities. Its source is the Talmud (Sanhedrin 64): "... mashvarta

dePuria--a ring (or stirrup) of Purim."


In London, there were many among the Sefardic Jews

who opposed the practice of “eradicating the name of

Haman” on Purim, lest the non-Jews accuse the Jews

of mocking Jesus. And when their fellow Jews did not

listen to them, the leadesr appointed in 1783 to the

local authorities to prohibit the Jews from banging with

cymbals.

The London AuthoritiesThe London Authorities


Shushan Purim

fifteenth day of the same, yearly, 22 the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor. 23 And the Jews took upon them to do as they had begun, and as Mordecai had written unto them; 24 because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast pur, that is, the lot, to discomfit them, and to destroy them; 25 but when she came before the king, he commanded by letters that his wicked device, which he had devised against the Jews, should return upon his own head; and that he and his sons should be hanged on the gallows. 26 Wherefore they called these days Purim, after the name of

While only the residents of Shushan rejoiced on the 15th, the rabbis decreed that all cities

with walls at the time of the conquest share the latter date, in order that Jerusalem should also be separated out for honor. Shushan Purim is like an extra day for Purim.

stBut, how does that affect us today, in the 21 century? The custom is that in cities which were walled in the days of Joshua Ben Nun, the Megilla is read on the 15th of Adar, as in Shushan the capital. Why the connection with the days of Joshua? In this way Mordecai and Esther honoured the

While only the residents of Shushan rejoiced on the 15th, the rabbis decreed that all cities

with walls at the time of the conquest share the latter date, in order that Jerusalem should also be separated out for honor. Shushan Purim is like an extra day for Purim. But, how does that affect us today, in the 21 century? The custom is that in cities which were walled in the days of Joshua Ben Nun, the Megilla is read on the 15th of Adar, as in Shushan the capital. Why the connection with the days of Joshua? In this way Mordecai and Esther honoured the

st

Land of Israel which was desolate in those days wh i l e Shushan was flourishing. Therefore they connected the reading of the Megillah with the days of Joshua Ben Nun. ( J e r u sa l em Ta lmud , Tractate Megilla, Chap. 1:1.) All modern walled cities celebrate on the 14th. The only modern city that celebrates Shushan Purim is Jerusalem. In Jerusalem the holiday is celebrated on Shushan

Land of Israel which was desolate in those days wh i l e Shushan was flourishing. Therefore they connected the reading of the Megillah with the days of Joshua Ben Nun. ( J e r u sa l em Ta lmud , Tractate Megilla, Chap. 1:1.) All modern walled cities celebrate on the 14th. The only modern city that celebrates Shushan Purim is Jerusalem. In Jerusalem the holiday is celebrated on Shushan Purim because Jerusalem is considered to have always been a walled city. Therefore the Megilla is

read there on the 15th of Adar and gifts are exchanged on that day, and the 14th of Adar in Jerusalem is considered "an extra day". In order to extend the joyous celebration, many in

Israel first celebrate outside of Jerusalem and then join the Shushan Purim celebrations in Jerusalem. In several cities in Israel tradition is not clear as to whether they were once

walled. These include Haifa, Tiberias, Jaffa, Lod, Acre and Safed. Therefore the Megilla is read there on both days because of the doubt. Outside of Israel this is

also done in those cities which might once have been walled.

Purim because Jerusalem is considered to have always been a walled city. Therefore the Megilla is read there on the 15th of Adar and gifts are exchanged on that day, and the 14th of Adar in

Jerusalem is considered "an extra day". In order to extend the joyous celebration, many in Israel first celebrate outside of Jerusalem and then join the Shushan Purim celebrations in

Jerusalem. In several cities in Israel tradition is not clear as to whether they were once walled. These include Haifa, Tiberias, Jaffa, Lod, Acre and Safed. Therefore the

Megilla is read there on both days because of the doubt. Outside of Israel this is also done in those cities which might once have been walled.

njop and wzo

In the provinces of Persia the fighting ceased on the

thirteenth of Adar and the Jews celebrated on the

fourteenth. In the walled city of Shushan, where the

action takes place, the fighting continued through the

fourteenth and the Jews celebrated on the fifteenth of

Adar. Today, Jews in the diaspora and unwalled cities in

Israel celebrate Purim on the fourteenth while in

Jerusalem, a walled city, they celebrate Purim on the

fifteenth of Adar.

Hillel, The Foundation for Jewish Campus Life

We Have A Festival

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The Purim Spiel

pur. Therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come unto them, 27 the Jews ordained, and took upon them, and upon their seed, 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; 28 and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed. 29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim. 30 And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of

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There is a "Queen Esther" street in the center of Tel

Aviv and in Jerusalem.

Purim would hardly be complete without its own brand of entertainment, called a spiel (pronounced shpeel). A Purim spiel is a play in which people make fun of friends, institutions and normally serious situations. A tradition for hundreds of years, Purim spiels typically include humorous plays, skits, and music. Sometimes the spiel is a comic interpretation of the traditional Purim story using modern characters and settings. This custom is based on Purim being the time v'nahaphoch hu. "it was turned around" (9:1). We therefore turn our normally serious and courteous

Purim would hardly be complete without its own brand of entertainment, called a (pronounced shpeel). A Purim spiel is a play in which people make fun of friends, institutions and normally serious situations. A tradition for hundreds of years, Purim spiels typically include humorous plays, skits, and music. Sometimes the spiel is a comic interpretation of the traditional Purim story using modern characters and settings. This custom is based on Purim being the time v'nahaphoch hu. "it was turned around" (9:1). We therefore turn our normally serious and courteous

spiel

behaviour into a light-hearted and humorous mood. There are few sacred cows when it

behaviour into a light-hearted and humorous mood. There are few sacred cows when it

comes to a Purim spiel, but one should be careful not to hurt people's

comes to a Purim spiel, but one should be careful not to hurt people's

feelings.Often, members of a particular community use the spiel as an opportunity to poke fun at the people and places around them. The audience may wonder whether the Purim spiel is all in fun or instead, the honest truth. Are the actors merely poking fun, or are they saying what they really mean? Do our masks and costumes conceal who we are, or reveal our true selves? No one really knows. It’s all part of the fun and meaning of Purim.

feelings.Often, members of a particular community use the spiel as an opportunity to poke fun at the people and places around them. The audience may wonder whether the Purim spiel is all in fun or instead, the honest truth. Are the actors merely poking fun, or are they saying what they mean? Do our masks and costumes who we are, or our true selves? No one really knows. It’s all part of the fun and meaning of Purim.

really concealreveal

Yom tov lanuChag purim hu chag gadol

Yahad kulanu nitzaya bimchulB'rashan niraysh BakolRash-rash nistovavah

Chag purim hu chag gadolRash-rash nistovavah

Chag purim hu chag gadolYahad kulanu nitzaya bimchul

We have a FestivalThe Purim holiday is a great

holidayAltogether we'll break out into

danceNoisemaker make a noisy sound

Noise-noise turn aroundThe Purim holiday is a great

holidayNoise-noise turn around

The Purim holiday is a great holiday

Altogether we'll break out into

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Looking to the Future...

Ahasuerus, with words of peace and truth, 31 to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, the matters of the fastings and their cry. 32 And the commandment of Esther confirmed these matters of Purim; and it was written in the book.

1 And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea. 2 And all the acts of his power and of his might, and the full account of the greatness of Mordecai, how the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia? 3 For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed.

Purim is a time to remember the past, and celebrate one of Jewish History's many stories of survival. All around the world, as we are hearing or reading the Megillah,

dancing or drinking, fasting or eating, we should picture in our minds the achievements of Esther and Mordechai in the Story of Purim. The Talmud says 'Kol Yisrael Araivim' - each Jew is responsible, one for the other. If the boat is sinking, we're all going down. But when there is love and unity amongst us, even the wrongdoers become righteous and our enemies cannot harm us. Purim is also a time to look forwards to the future. While we should teach the lessons learned in our history to our children and celebrate the heroics, we should also remember that those heroics gave us

Purim is a time to remember the past, and celebrate one of Jewish History's many stories of survival. All around the world, as we are hearing or reading the Megillah,

dancing or drinking, fasting or eating, we should picture in our minds the achievements of Esther and Mordechai in the Story of Purim. The Talmud says 'Kol Yisrael Araivim' - each Jew is responsible, one for the other. If the boat is sinking, we're all going down. But when there is love and unity amongst us, even the wrongdoers become righteous and our enemies cannot harm us. Purim is also a time to look forwards to the future. While we should teach the lessons learned in our history to our children and celebrate the heroics, we should also remember that those heroics gave us the State of Israel we have today. We are the benefactors of the valiant victories and brave sacrifices of our ancestors. The building and development of Israel lies in our hands for us to shape and mould our future. After all,“The best way to predict the future is to invent

it.” Alan Kay

the State of Israel we have today. We are the benefactors of the valiant victories and brave sacrifices of our ancestors. The building and development of Israel lies in our hands for us to shape and mould our future. After all,“The best way to predict the future is to invent

it.”

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X

4th Cup4th Cup

This cup is

dedicated to our

future, and to

peace and security

for all peoples

around the world.

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Next YearLyrics: Ehud Manor Music: Nurit Hirsh

Bashana haba'aNeishev al hamirpeset

Ve'nispor tziporim nodedot,Yeladim bechufshaYesachak'u tofeset

Bein habayit l've'in hasadotOd tireh, od tirehKama tov yihiyeh

Bashana, bashana haba'a

Next year we will sit on the porch

and countmigrating birds. Children on vacation

will play catch between the house and the fields.You will yet see, you will yet see,

how goodit will benext year.

design, content and layout:jeremy aronkvutsat yovel

produced for:the hagshama department of the

world zionist organisation

photos: www.judaicarts.com

front page ‘purim’ by theo tobiasse

back page:‘mordechai and esther’ by yoram

raanan

Purim 5763

design, content and layout:jeremy aronkvutsat yovel

produced for:the hagshama department of the

world zionist organisation

photos: www.judaicarts.com

front page ‘purim’ by theo tobiasse

back page:‘mordechai and esther’ by yoram

raanan

Purim 5763

notes

Documents

ô Haggadah for Purim í - World Zionist Organization · í é ø å ô Purim is a fun holiday. We dress up, we eat Oznei Aman, we get drunk (after all, it's a Mitzvah on Purim),