February 27, 2003 - Number 4
Purim 3
The Megilla notes that the Jews of Persia celebrated their great victory over Haman by exchanging gifts of food with each other and providing for the poor. These customs have come down to us as MiShalach Manot and Matanot L’Evyonim.
MiShalach Manot are gift baskets of food that we exchange with our neighbors and friends. While many people consider Purim to be a "Jewish Halloween" because of the costumes and parties, there is a major difference. Judaism has no concept of "trick or treat", it goes against most of what Judaism stands for. (Some call Halloween simply blackmail). Rather than go door to door demanding treats, on Purim we go door to door handing out treats. It really does change the entire tone of the day. Typically the baskets contain at least two different kinds of food.
Hamentachen, triangular cookies filled with poppy seeds or other fruit fillings are the food of the day. According to the Legend, the triangular shape is modeled after the hat that Haman wore. In Israel, the same cookies are called Oznai Haman, or "Haman’s Ears" on the assumption that Haman had triangular ears. Other foods that are included in the baskets are nuts, raisins or candy.
Matanot L’Evyonim are gifts to the poor. The first part of this gift is called M’hatzit HaShekel, a donation that is recalled in synagogue on Shabbat Shekalim, which is usually the Shabbat before the beginning of the month of Adar. Originally this was a tax paid to the Temple. Today, Synagogues may put out a collection plate on Purim to gather donations on behalf of the poor. Since the poor also should receive MiShelach Manot, some include money in their baskets for the poor. Since Purim always falls exactly a month before Passover, this is the beginning of the requests for contributions on behalf of those who will need support to celebrate Passover.
The final hours of Purim are often spent at a Purim Seudah, a costume gala party where everything and anything is fair game for a parody. I have heard a special Kiddush recited at the beginning of the meal that covered not only the gamut of Hebrew songs but included popular hits from the radio and even TV show tunes familiar to the participants. It is said that these parodies, often scathing, were the seeds from which the entire Yiddish Theater grew. It started with Purim plays, parodies of the Megilla or the Torah, and it kept growing right into the modern age. There is an old custom that one should get drunk on Purim, and the Seudah was the place that one could imbibe. On a personal note, however, this is a custom that we can live without. I have seen all too often the ravages that alcohol brings upon families and individuals. I feel that Jews can have a wild and crazy time and not have to get drunk to do it.
With the end of the Seudah and the end of Purim, it is time to turn our attention to preparing for Passover. The revelry of Purim must give way to the importance of preparing ourselves to recreate the Exodus.
Next week : Preparing for Pesach
Thursday, February 27, 2003
HMS-3 Purim 2
February 27, 2003 - Number 3
The reading of the Megilla on Purim has many details and traditions that have grown up around the reading over the ages. The most well known tradition is to make noise whenever Haman’s name is mentioned. This is only the beginning however of many customs that are a part of the reading.
There was a great deal of controversy about including the Megilla in the Bible at all. The story is a bit on the "racy" side, there are some serious Halachic issues (assimilation and Kashrut for example) and it is the only book in the Bible where there is no mention or hint of G-d’s name. In spite of this, the Sages included the Scroll of Esther in the canon for two reasons. First, because there is a clear indication that while only human beings are mentioned in the text, there is clearly the hand of G-d at work behind the scenes ( why else would the king be unable to sleep while Haman is plotting to kill Mordecai and the Jews?) And second, because the story is so very popular among those who read the bible. It is a wonderful story with a beautiful heroine, a brave hero, a dastardly villain and a foolish king, the kind of stuff that can be found in any popular soap opera or telenovella.
There are four verses that are first read by the congregation and then repeated by the Megilla reader. These four verses are called the "verses of redemption" and they all refer to the salvation of our people. They are: 2:5 -"In the fortress Shushan, lived a Jew by the name of Mordecai, son of Jair, son of Shimei, son of Kish, a Benjaminite"; 8:15 - "Mordecai left the king’s presence in royal roves of blue and white, with a magnificent crown of gold and an mantle of fine linen and purple wool."; 8:16 - "the Jews enjoyed light and gladness, happiness and honor." (This verse is also a part of the Havdalah Service); and 10:3 - for Mordecai the Jew ranked next to the King Ahasuerus and was highly regarded by the Jews and popular with the multitude of his brethren; he sought the good of his people and interceded for the welfare of all his kindred."
There are also six other verses where the reader raises his voice. These are key points in the reading and we want to make sure that everyone hears them. These verses are 1:22, 2:4, 2:17, 4:14, 5:4 and of course 6:1 which is the turning point of the whole story.
Chapter 2, verse 6 recalls the exile of our people by Nebuchadnezzar and it is read not in the regular trop (music) of Esther, but in the trop used in Aicha (Lamentations) as a sign of our sadness over the destruction and exile.
Next week : More Purim: Customs and the Seudah
The reading of the Megilla on Purim has many details and traditions that have grown up around the reading over the ages. The most well known tradition is to make noise whenever Haman’s name is mentioned. This is only the beginning however of many customs that are a part of the reading.
There was a great deal of controversy about including the Megilla in the Bible at all. The story is a bit on the "racy" side, there are some serious Halachic issues (assimilation and Kashrut for example) and it is the only book in the Bible where there is no mention or hint of G-d’s name. In spite of this, the Sages included the Scroll of Esther in the canon for two reasons. First, because there is a clear indication that while only human beings are mentioned in the text, there is clearly the hand of G-d at work behind the scenes ( why else would the king be unable to sleep while Haman is plotting to kill Mordecai and the Jews?) And second, because the story is so very popular among those who read the bible. It is a wonderful story with a beautiful heroine, a brave hero, a dastardly villain and a foolish king, the kind of stuff that can be found in any popular soap opera or telenovella.
There are four verses that are first read by the congregation and then repeated by the Megilla reader. These four verses are called the "verses of redemption" and they all refer to the salvation of our people. They are: 2:5 -"In the fortress Shushan, lived a Jew by the name of Mordecai, son of Jair, son of Shimei, son of Kish, a Benjaminite"; 8:15 - "Mordecai left the king’s presence in royal roves of blue and white, with a magnificent crown of gold and an mantle of fine linen and purple wool."; 8:16 - "the Jews enjoyed light and gladness, happiness and honor." (This verse is also a part of the Havdalah Service); and 10:3 - for Mordecai the Jew ranked next to the King Ahasuerus and was highly regarded by the Jews and popular with the multitude of his brethren; he sought the good of his people and interceded for the welfare of all his kindred."
There are also six other verses where the reader raises his voice. These are key points in the reading and we want to make sure that everyone hears them. These verses are 1:22, 2:4, 2:17, 4:14, 5:4 and of course 6:1 which is the turning point of the whole story.
Chapter 2, verse 6 recalls the exile of our people by Nebuchadnezzar and it is read not in the regular trop (music) of Esther, but in the trop used in Aicha (Lamentations) as a sign of our sadness over the destruction and exile.
Next week : More Purim: Customs and the Seudah
Wednesday, February 12, 2003
HMS-2 Purim
February 12, 2003 - Number 2
The main observance for Purim is the reading of the Megilla, the Scroll of Esther. This is written on a scroll like a Torah but instead of winding it on two sides, it is all rolled to one side as if it were a letter being delivered to the Jews of Persia. The Mitzvah of Purim is not so much to read the Megilla, but to hear it being read. Like the Torah, it is hearing the words that is important. Unlike the Torah, hearing the Megilla is usually a challenge. The reading of the Megilla is usually accompanied by lots of noise as everyone tries to drown out the name of the villain of the story, Haman.
Anyone who complains that services are stuffy and boring, has never attended a Purim service. Purim is naturally loud and boisterous. Participants often come in costume. The usual custom is to dress up like the characters in the Megilla, but people have been known to make up Megilla characters and to dress up as a parody of modern news makers as well. (The only costumes that may be improper are Halloween costumes of ghosts and witches)
One also brings to Purim a noisemaker. Any object that makes noise is appropriate (pots and pans, whistles, air horns or baby brothers). A Gragger (Raashan) is a noisemaker that is special for Purim. Small tin ones are readily available as Purim gets close, but a large wooden one is true to tradition. If you are really handy with wood, they are not hard to make from scratch.
While many learn to read a Haftara for their Bar/Bat Mitzvah, and others may learn to read Torah from the scroll, the crowning achievement for a Baal Koray (a master reader) is to learn to read the Megilla. The Megilla is read much like the Torah only the reader deserves "combat pay" since there is no end to the people around who try to trip him/her up. (Not to mention the interruptions every time Haman's name is mentioned.) The cantillation for the Megilla is unique to this scroll. The final test of the Baal Koray is found in the next to last chapter where the list of the ten sons of Haman can be found. This list must be read in one breath to signify that they all died together. The Megilla, however, does go on. It doesn't leave you "hanging" but tells of the great deliverance of our people due to the actions of Esther and Mordechai. This is the real reason for our joy and gladness on this holiday
Next week, More on Purim...and remember, when Adar begins, joy increases
The main observance for Purim is the reading of the Megilla, the Scroll of Esther. This is written on a scroll like a Torah but instead of winding it on two sides, it is all rolled to one side as if it were a letter being delivered to the Jews of Persia. The Mitzvah of Purim is not so much to read the Megilla, but to hear it being read. Like the Torah, it is hearing the words that is important. Unlike the Torah, hearing the Megilla is usually a challenge. The reading of the Megilla is usually accompanied by lots of noise as everyone tries to drown out the name of the villain of the story, Haman.
Anyone who complains that services are stuffy and boring, has never attended a Purim service. Purim is naturally loud and boisterous. Participants often come in costume. The usual custom is to dress up like the characters in the Megilla, but people have been known to make up Megilla characters and to dress up as a parody of modern news makers as well. (The only costumes that may be improper are Halloween costumes of ghosts and witches)
One also brings to Purim a noisemaker. Any object that makes noise is appropriate (pots and pans, whistles, air horns or baby brothers). A Gragger (Raashan) is a noisemaker that is special for Purim. Small tin ones are readily available as Purim gets close, but a large wooden one is true to tradition. If you are really handy with wood, they are not hard to make from scratch.
While many learn to read a Haftara for their Bar/Bat Mitzvah, and others may learn to read Torah from the scroll, the crowning achievement for a Baal Koray (a master reader) is to learn to read the Megilla. The Megilla is read much like the Torah only the reader deserves "combat pay" since there is no end to the people around who try to trip him/her up. (Not to mention the interruptions every time Haman's name is mentioned.) The cantillation for the Megilla is unique to this scroll. The final test of the Baal Koray is found in the next to last chapter where the list of the ten sons of Haman can be found. This list must be read in one breath to signify that they all died together. The Megilla, however, does go on. It doesn't leave you "hanging" but tells of the great deliverance of our people due to the actions of Esther and Mordechai. This is the real reason for our joy and gladness on this holiday
Next week, More on Purim...and remember, when Adar begins, joy increases
HMS-1 The Jewish Calendar
Halacha L'Moshe Mi Sinai
February 12, 2003 - Number 1
Judaism uses a lunar calendar for all holidays except for Shabbat which falls every seventh sunset. The calendar, however, is not a true lunar calendar. A true lunar calendar will lose 11 days against the solar year. Jewish Holidays, however, are sensitive to the seasons. Passover must fall in the spring, Sukkot must arrive in the fall, at the end of the harvest in Israel. The lunar calendar, therefore is modified to keep it in line with the solar seasons.
A lunar year has 354 days. A Jewish year can have 353, 354 or 355 days. A Jewish leap year has 383, 384 or 385 days. A month of 30 days is added to the calendar seven times in a 19 year cycle. The extra month is just before the Hebrew month of Nisan, the month where Passover falls. It is added here to make sure that the rainy season in Israel is over and the roads are dry enough so that all who wish to make a pilgrimage to Jerusalem will be able to do so without difficulty or danger.
A lunar month has 29 and 2 days. A month on the Jewish calendar will have either 29 or 30 days (you can=t have a half day). The months alternate between 29 and 30 days except sometimes Heshvan, the month after Sukkot, which should have 30 days is given 29 or sometimes the following month, Kislev, which should have 29 days, is given 30. These days are usually added or subtracted to make sure that certain holidays can not fall on the wrong day of the week. For example, Yom Kippur is on the 10th of Tishre, but it can not fall on a Friday or a Sunday. One can not be fasting and preparing for Shabbat and one can not observe Shabbat and then begin a fast. It would be too difficult for people to endure. Hoshana Rabba, the final intermediate day of Sukkot, requires that we beat willow branches in the synagogue. This is forbidden on Shabbat so Hoshana Rabbi can not fall on Shabbat. Heshvan and Kislev are therefore adjusted so that these days are not in conflict.
This year, 5763 is a leap year and we are in the middle of Adar 1. It will be followed by Adar 2 when we will celebrate Purim.
The quickest way to keep track of the Jewish Calendar is to pick one up at the synagogue just before the High Holy Days. Jewish Calendars are also available on the web and in a format that is compatible with a PDA using the Palm Platform
February 12, 2003 - Number 1
Judaism uses a lunar calendar for all holidays except for Shabbat which falls every seventh sunset. The calendar, however, is not a true lunar calendar. A true lunar calendar will lose 11 days against the solar year. Jewish Holidays, however, are sensitive to the seasons. Passover must fall in the spring, Sukkot must arrive in the fall, at the end of the harvest in Israel. The lunar calendar, therefore is modified to keep it in line with the solar seasons.
A lunar year has 354 days. A Jewish year can have 353, 354 or 355 days. A Jewish leap year has 383, 384 or 385 days. A month of 30 days is added to the calendar seven times in a 19 year cycle. The extra month is just before the Hebrew month of Nisan, the month where Passover falls. It is added here to make sure that the rainy season in Israel is over and the roads are dry enough so that all who wish to make a pilgrimage to Jerusalem will be able to do so without difficulty or danger.
A lunar month has 29 and 2 days. A month on the Jewish calendar will have either 29 or 30 days (you can=t have a half day). The months alternate between 29 and 30 days except sometimes Heshvan, the month after Sukkot, which should have 30 days is given 29 or sometimes the following month, Kislev, which should have 29 days, is given 30. These days are usually added or subtracted to make sure that certain holidays can not fall on the wrong day of the week. For example, Yom Kippur is on the 10th of Tishre, but it can not fall on a Friday or a Sunday. One can not be fasting and preparing for Shabbat and one can not observe Shabbat and then begin a fast. It would be too difficult for people to endure. Hoshana Rabba, the final intermediate day of Sukkot, requires that we beat willow branches in the synagogue. This is forbidden on Shabbat so Hoshana Rabbi can not fall on Shabbat. Heshvan and Kislev are therefore adjusted so that these days are not in conflict.
This year, 5763 is a leap year and we are in the middle of Adar 1. It will be followed by Adar 2 when we will celebrate Purim.
The quickest way to keep track of the Jewish Calendar is to pick one up at the synagogue just before the High Holy Days. Jewish Calendars are also available on the web and in a format that is compatible with a PDA using the Palm Platform
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