King David (Dovid Hamelech) in Tehillem (Psalms) advises us, "Serve G-d with joy, come before Him with jubilation."
G-d attaches a great deal of importance to joy, as it says in the Talmud "The Divine Presence rests only upon one who performs a mitzva in a joyous spirit." In fact, it is said about the famous Kabalist, Rabbi Yitzchak Luria, that he merited Divine inspiration and even got to meet Eliyohu Hanavi (Elijah the Prophet), because he infused his mitzvot with so much joy.
The Tzemach Tzedek (the third Chabad Rebbe) once advised someone who found it difficult to be happy, he told him: "Thought, speech and action are within one's control. A person must guard his thoughts and think only thoughts that bring joy. He should be cautious not to speak about sad or depressing matters. And he should behave as if he were very joyous, even if he doesn't feel especially happy. In the end, he will ultimately be joyous."
It says that Rava would begin his lesson with a humorous remark so that his students would be cheerful and that way more receptive and better able to understand the lesson.
Monday, March 8, 2010
Friday, March 5, 2010
PARSHA - KI SISA - All yidden needed!
Many topics appear in this week's Parshah, Parashat Ki Tisa. There is the story of the making of the Golden Calf, and of how Moses pleaded with G-d for forgiveness on behalf of his people. But before these major events there is a passage that tells us something about the way the Torah sees the Jewish community.
There was a beautiful aromatic incense that was burned on the small golden altar in the Sanctuary, and later in the Temple, every day of the year.
As explained by the Sages, there are eleven ingredients in the incense. One would expect the fragrance of each of the ingredients to be of the best. And so it was, with one exception. Called chelbona (galbanum) this in fact had a rather unpleasant odor.
And the Torah makes it clear that each ingredient is essential: if any one ingredient were missing, the whole mixture would be invalid.
From this we learn a powerful lesson. The Sages tell us that the different ingredients of the incense represent the different types of Jews. The poor smelling spice represents the person whose deeds are less than perfect. He may even be, in various ways, a transgressor. The incense tells us that he is as much part of the Jewish people as anyone else. In fact, if he is missing, if we let him feel remote and excluded, then we are not functioning properly as a people.
This relates also to the theme later in the Parshah: asking G-d for forgiveness. When we are all pleading to G-d for mercy, the "transgressors" must also be present. As we announce in the beginning of the Yom Kippur Kol Nidrei service: We are one people together, and only by being one can we come closer to G-d.
From the point of view of G-d, everyONE belongs.
There was a beautiful aromatic incense that was burned on the small golden altar in the Sanctuary, and later in the Temple, every day of the year.
As explained by the Sages, there are eleven ingredients in the incense. One would expect the fragrance of each of the ingredients to be of the best. And so it was, with one exception. Called chelbona (galbanum) this in fact had a rather unpleasant odor.
And the Torah makes it clear that each ingredient is essential: if any one ingredient were missing, the whole mixture would be invalid.
From this we learn a powerful lesson. The Sages tell us that the different ingredients of the incense represent the different types of Jews. The poor smelling spice represents the person whose deeds are less than perfect. He may even be, in various ways, a transgressor. The incense tells us that he is as much part of the Jewish people as anyone else. In fact, if he is missing, if we let him feel remote and excluded, then we are not functioning properly as a people.
This relates also to the theme later in the Parshah: asking G-d for forgiveness. When we are all pleading to G-d for mercy, the "transgressors" must also be present. As we announce in the beginning of the Yom Kippur Kol Nidrei service: We are one people together, and only by being one can we come closer to G-d.
From the point of view of G-d, everyONE belongs.
Thursday, March 4, 2010
PARSHA - KI SISA - Coin of fire/Tzedoko
The Torah portion this week is Ki Tisa which translates both as "When you count", as well as "When you raise up." It begins with G-d telling Moshe that when he takes a census of the Jewish nation, he should do so by having each individual give a half-shekel atonement offering. When Moshe was perplexed as to how the Jews would be uplifted, G-d told him that it would be accomplished through this half-shekel gift.
The Rambam writes that the highest form of tzedakah is when the Jew gives tzedakah as a reflexive response to G-d’s command, without any motive or desire whatsoever. It was in this manner that the Jewish people gave the half-shekel.
For, with regard to the coin that the Jews were to use, we are told that “G-d showed him [Moshe] a coin of fire whose weight was half a shekel , and said to him: ‘similar to this [coin] shall they give.’ ”
By exhibiting a “coin of fire ,” G-d empowered each Jew to give his or her half-shekel with all the fire of their Divine soul, thus enabling the gift to be wholly selfless — the epitome of tzedakah.
This half-shekel gift was therefore very different from all acts of tzedakah performed until then, and enabled the Jews to be uplifted to a far greater degree than they had yet experienced.
This lofty manner of tzedakah is alluded to by the phrase “a coin of fire, whose weight was half a shekel ” — a combination of two opposite qualities.
A coin possesses shape and form, while fire has no distinct shape. Fire rises, while the value of a half-shekel coin lies precisely in its weight.
Because fire rises, it symbolizes the selfless desire to leave the physical and become one with our Source above; the weight of a coin is symbolic of the heaviness of physicality that causes one to be dragged downward.
The combination of these two opposites in the half-shekel — weightless and formless fire with weighted and shaped coin — thus denotes a level of tzedakah that surpasses all limitations. It is tzedaka given with fire and passion, and not as a result of one’s emotions or intellect, or for the sake of reward, but simply — like fire itself — because of every Jew’s limitless and intrinsic response to G-d’s command.
Thus, we understand how the Jews were uplifted through this counting.
The Rambam writes that the highest form of tzedakah is when the Jew gives tzedakah as a reflexive response to G-d’s command, without any motive or desire whatsoever. It was in this manner that the Jewish people gave the half-shekel.
For, with regard to the coin that the Jews were to use, we are told that “G-d showed him [Moshe] a coin of fire whose weight was half a shekel , and said to him: ‘similar to this [coin] shall they give.’ ”
By exhibiting a “coin of fire ,” G-d empowered each Jew to give his or her half-shekel with all the fire of their Divine soul, thus enabling the gift to be wholly selfless — the epitome of tzedakah.
This half-shekel gift was therefore very different from all acts of tzedakah performed until then, and enabled the Jews to be uplifted to a far greater degree than they had yet experienced.
This lofty manner of tzedakah is alluded to by the phrase “a coin of fire, whose weight was half a shekel ” — a combination of two opposite qualities.
A coin possesses shape and form, while fire has no distinct shape. Fire rises, while the value of a half-shekel coin lies precisely in its weight.
Because fire rises, it symbolizes the selfless desire to leave the physical and become one with our Source above; the weight of a coin is symbolic of the heaviness of physicality that causes one to be dragged downward.
The combination of these two opposites in the half-shekel — weightless and formless fire with weighted and shaped coin — thus denotes a level of tzedakah that surpasses all limitations. It is tzedaka given with fire and passion, and not as a result of one’s emotions or intellect, or for the sake of reward, but simply — like fire itself — because of every Jew’s limitless and intrinsic response to G-d’s command.
Thus, we understand how the Jews were uplifted through this counting.
Wednesday, March 3, 2010
JOY :)
Simcha Poretz Geder - Simcha/happiness breaks thru all barriers.
We all encounter obstacles in life that appear to block our path to growth and success. Some are external, challenges presented by the world at large, and others are internal, personal problems which hold us back. We often react to these challenges with feelings of anger, hate, depression or despair.
How unproductive that is! Not only are these feelings painful themselves but they also intensify and magnify the problems we face, making the obstacles more difficult to overcome.
Joy, on the other hand, is in itself a pleasant feeling. And more so, it is the key to the inner power of the soul, unlocking personal strength we didn't know we had.
Rabbi Simchah Bunim of Pshische related the following example.
He once saw a man drowning.
There was no way anyone could save him; the person himself had to summon up his inner energy to fight the waves.
At first, the man was struggling vigorously. But he was quickly losing his strenght. Reb Simcha saw a look of despair on the man's face and that he was prepared to give up. With a slight smile, Reb Simcha shouted to the man: "give regards to the Livyoson" (the great whale)
A light smile then broke out on the drowning man's face, and with fresh vitality, he renewed his struggle and persevered until he was able to save himself.
The smile, brought on a surge of new energy, that saved his life.
We all encounter obstacles in life that appear to block our path to growth and success. Some are external, challenges presented by the world at large, and others are internal, personal problems which hold us back. We often react to these challenges with feelings of anger, hate, depression or despair.
How unproductive that is! Not only are these feelings painful themselves but they also intensify and magnify the problems we face, making the obstacles more difficult to overcome.
Joy, on the other hand, is in itself a pleasant feeling. And more so, it is the key to the inner power of the soul, unlocking personal strength we didn't know we had.
Rabbi Simchah Bunim of Pshische related the following example.
He once saw a man drowning.
There was no way anyone could save him; the person himself had to summon up his inner energy to fight the waves.
At first, the man was struggling vigorously. But he was quickly losing his strenght. Reb Simcha saw a look of despair on the man's face and that he was prepared to give up. With a slight smile, Reb Simcha shouted to the man: "give regards to the Livyoson" (the great whale)
A light smile then broke out on the drowning man's face, and with fresh vitality, he renewed his struggle and persevered until he was able to save himself.
The smile, brought on a surge of new energy, that saved his life.
Monday, March 1, 2010
Mordechai teaches Jewish Children. Chinuch.
Our Sages say that the Miracle of Purim, which reversed the Heavenly decree for the Jews from death to life, both physically and spiritually, was brought about by the fact that Mordechai had gathered 22,000 Jewish children, whom he taught the Torah and with whom he prayed for G‑d's mercy. He imbued them with the spirit of self-sacrifice.
Mordechai was one of the heads of the Sanhedrin, and the greatest Jew of his time in scholarship, piety and all possible attributes of greatness. Nevertheless, he set everything aside in order to strengthen the foundations of education, actually going in person to teach the holy Torah with fervor, devoutness and self-sacrifice, to small children.
The profound message for us in this is: No matter what one's position in life is, or how important one's activities seem to be, one must first and foremost dedicate at least some part of his time and efforts to the most important of all causes — saving our young generation. This is accomplished through implanting in them the devotion to all that has been holy to us ever since our ancestors received the Torah at Mount Sinai, devotion to the point of self-sacrifice. Only in this way can we make sure that the young generation will remain with us, and, as a matter of course, ensure the existence of our people. Moreover, herein lies our strength against all Hamans, and our security under G‑d's protection.
Mordechai was one of the heads of the Sanhedrin, and the greatest Jew of his time in scholarship, piety and all possible attributes of greatness. Nevertheless, he set everything aside in order to strengthen the foundations of education, actually going in person to teach the holy Torah with fervor, devoutness and self-sacrifice, to small children.
The profound message for us in this is: No matter what one's position in life is, or how important one's activities seem to be, one must first and foremost dedicate at least some part of his time and efforts to the most important of all causes — saving our young generation. This is accomplished through implanting in them the devotion to all that has been holy to us ever since our ancestors received the Torah at Mount Sinai, devotion to the point of self-sacrifice. Only in this way can we make sure that the young generation will remain with us, and, as a matter of course, ensure the existence of our people. Moreover, herein lies our strength against all Hamans, and our security under G‑d's protection.
Sunday, February 28, 2010
To 'drink' on PURIM
The Talmud states that “on Purim we are obligated to drink wine to the point where we do not know the difference between 'Blessed be Mordechai’ and ‘Cursed be Haman'."
On Purim, we are required to elevate our understanding to the point that we perceive no essential distinction between Mordechai and Haman. For the ultimate goal in the creation of Haman is that he become a force for good - like Mordechai.
The threat posed by Haman endangered the very existence of the Jewish people. In response, they demonstrated self-sacrifice and dedication to Torah which transcended the limits of reason.
Their commitment transformed the entire nature of the situation. Thus, instead of destroying our people, Haman’s plot enriched us with a festival and a day of rejoicing.
Within the limitations of this world, understanding represents the highest of our faculties. G‑d’s essence however, is not bound by the limits of our faculties: it transcends all definition and restriction.
“The ultimate in knowledge is 'not to know'."
Reason is, by nature, limited. It prevents the expression of our unlimited potential. The divine service of self-transcendence is the goal of our drinking on Purim.
The state which transcends the limits of reason is related to the concept of transforming evil to good.
From an intellectual perspective, good and evil have clearly defined boundaries. The infinity of G‑d’s essence (and the potential of our souls) is not bound by these limitations. At that level, “darkness is like light.”
Regardless of a person’s state, he is always able to turn to G‑d in repentance. And his sins are then transformed into good.
Purim means “lots”, and casting lots symbolizes a step above the realm of the rational.
During the time of the Purim miracle, the Jews rose to a level of commitment to the Torah that transcended the realm of intellect. And that is what brought about the transformation of evil into good. Instead of the annihilation of the Jewish people, we merited great deliverance.
May the darkness of this exile give way already to the light of Redemption!
On Purim, we are required to elevate our understanding to the point that we perceive no essential distinction between Mordechai and Haman. For the ultimate goal in the creation of Haman is that he become a force for good - like Mordechai.
The threat posed by Haman endangered the very existence of the Jewish people. In response, they demonstrated self-sacrifice and dedication to Torah which transcended the limits of reason.
Their commitment transformed the entire nature of the situation. Thus, instead of destroying our people, Haman’s plot enriched us with a festival and a day of rejoicing.
Within the limitations of this world, understanding represents the highest of our faculties. G‑d’s essence however, is not bound by the limits of our faculties: it transcends all definition and restriction.
“The ultimate in knowledge is 'not to know'."
Reason is, by nature, limited. It prevents the expression of our unlimited potential. The divine service of self-transcendence is the goal of our drinking on Purim.
The state which transcends the limits of reason is related to the concept of transforming evil to good.
From an intellectual perspective, good and evil have clearly defined boundaries. The infinity of G‑d’s essence (and the potential of our souls) is not bound by these limitations. At that level, “darkness is like light.”
Regardless of a person’s state, he is always able to turn to G‑d in repentance. And his sins are then transformed into good.
Purim means “lots”, and casting lots symbolizes a step above the realm of the rational.
During the time of the Purim miracle, the Jews rose to a level of commitment to the Torah that transcended the realm of intellect. And that is what brought about the transformation of evil into good. Instead of the annihilation of the Jewish people, we merited great deliverance.
May the darkness of this exile give way already to the light of Redemption!
Thursday, February 25, 2010
Parshat Zachor! Amolek
This Shabbat we read Parshat Zachor.
Parshat Zachor describes how Amalek attacked the Jews who were on their way from Egypt to Israel. Reading Parshat Zachor reminds us of what Amalek did to us, and it also reminds us of the Divine commandment to destroy Amalek.
What is the incident of Amalek compared to? It is compared to a boiling hot tub of water which no creature is able to enter. Along comes an evil-doer and jumps into it. Although he himself gets burnt, he cooled it for the others.
So too, when the Jews came out of Egypt and G-d split the sea before them and drowned the Egyptians within it, all the other nations were scared to start-up and fight with the Jews. Along came Amalek and challenged them, cooling off the awe of the other nations.
We read Parshat Zachor on the Shabbat before the holiday of Purim because Haman was a descendant of Amalek. Purim celebrates the downfall of Haman and the nullification of his evil decree to destroy the Jews. However, the commandment to destroy Amalek applies to every Jew in every generation, because Amalek doesn't just pose a physical threat to the Jewish nation, but a spiritual one as well.
The battle against Amalek is an internal battle. In order to fulfill a mitzvah properly, one must do so with warmth, joy, and enthusiasm. Amalek symbolizes coldness, performing deeds simply out of habit, which can lead to doubt, G-d forbid. Our task is to do the mitzvot wholeheartedly, with joy and gratitude to G-d for giving us the opportunity to serve Him. In this way, every one of us at every time can destroy Amalek.
May we all have a joyous and festive Purim, and may all of our good deeds increase so that we may, as a nation, be elevated to the highest spiritual level, when Amalek will be completely obliterated and we will proceed to the Third Holy Temple. Amen!
Parshat Zachor describes how Amalek attacked the Jews who were on their way from Egypt to Israel. Reading Parshat Zachor reminds us of what Amalek did to us, and it also reminds us of the Divine commandment to destroy Amalek.
What is the incident of Amalek compared to? It is compared to a boiling hot tub of water which no creature is able to enter. Along comes an evil-doer and jumps into it. Although he himself gets burnt, he cooled it for the others.
So too, when the Jews came out of Egypt and G-d split the sea before them and drowned the Egyptians within it, all the other nations were scared to start-up and fight with the Jews. Along came Amalek and challenged them, cooling off the awe of the other nations.
We read Parshat Zachor on the Shabbat before the holiday of Purim because Haman was a descendant of Amalek. Purim celebrates the downfall of Haman and the nullification of his evil decree to destroy the Jews. However, the commandment to destroy Amalek applies to every Jew in every generation, because Amalek doesn't just pose a physical threat to the Jewish nation, but a spiritual one as well.
The battle against Amalek is an internal battle. In order to fulfill a mitzvah properly, one must do so with warmth, joy, and enthusiasm. Amalek symbolizes coldness, performing deeds simply out of habit, which can lead to doubt, G-d forbid. Our task is to do the mitzvot wholeheartedly, with joy and gratitude to G-d for giving us the opportunity to serve Him. In this way, every one of us at every time can destroy Amalek.
May we all have a joyous and festive Purim, and may all of our good deeds increase so that we may, as a nation, be elevated to the highest spiritual level, when Amalek will be completely obliterated and we will proceed to the Third Holy Temple. Amen!
PARSHA - T'TZAVA
This parsha, T'tzava, talks about the High Priest, the Kohein Godol.
The High Priest was the spiritual representative of the entire Jewish people. On their behalf he entered the Temple, where the presence of G-d was revealed. He carried with him the names of the Tribes, the totality of the Jewish people, even those Jews who imagine themselves to be completely remote from Judaism.
When the High Priest entered the Holy Sanctuary he carried with him these Jews as well, together with all others, evoking G-d's blessing for them and arousing in all of them their sense of being joined with G-d.
Through the generations this has been the function of Jewish leadership: to ask G-d for blessing for the Jewish people, and to remind all of us that we have great spiritual power.
This was the role of Mordechai, during the stirring times commemorated by Purim. Many Jews in the vast Persian empire were deeply assimilated. However, Mordechai was able to arouse them to face the threat posed by Haman and to stand up for being Jewish.
They had the chance to escape by converting to Haman's religion, bowing to him and worshiping him.
But Mordechai, their leader, caring for every single Jew, was able to inspire them all. He made them recognize that however remote they sometimes may feel, the true inner reality of each person is the portion of G-d within.
This recognition triggered the Divine response described in the Scroll of Esther, the miraculous turnabout in which the Jewish people were saved.
The High Priest was the spiritual representative of the entire Jewish people. On their behalf he entered the Temple, where the presence of G-d was revealed. He carried with him the names of the Tribes, the totality of the Jewish people, even those Jews who imagine themselves to be completely remote from Judaism.
When the High Priest entered the Holy Sanctuary he carried with him these Jews as well, together with all others, evoking G-d's blessing for them and arousing in all of them their sense of being joined with G-d.
Through the generations this has been the function of Jewish leadership: to ask G-d for blessing for the Jewish people, and to remind all of us that we have great spiritual power.
This was the role of Mordechai, during the stirring times commemorated by Purim. Many Jews in the vast Persian empire were deeply assimilated. However, Mordechai was able to arouse them to face the threat posed by Haman and to stand up for being Jewish.
They had the chance to escape by converting to Haman's religion, bowing to him and worshiping him.
But Mordechai, their leader, caring for every single Jew, was able to inspire them all. He made them recognize that however remote they sometimes may feel, the true inner reality of each person is the portion of G-d within.
This recognition triggered the Divine response described in the Scroll of Esther, the miraculous turnabout in which the Jewish people were saved.
Wednesday, February 24, 2010
PURIM - Esther fast....
King Achashveirosh agreed to Haman's plan to annihilate all the Jews.
When the Jewish People became aware of the severity of this royal decree, they did not send diplomatic missions to Achashverosh. They didn't try to undo the decree by natural means. The decree was a threat. Its purpose was to make them repent.
And so Mordechai's attempt to annul the decree focused first on the spiritual service necessary to evoke G-d's mercy. He called upon the Jewish people to turn to G-d. To repent. Only thereafter did he ask Queen Esther to approach the king.
Esther said "Gather all the Jews... and fast for me; neither eat nor drink for three days, "I and my maidens will also fast." she promised.
At first glance, undertaking a fast would appear to endanger her life and the success of her mission. Esther had not been called to appear before the king for a month. By appearing without being summoned, she ran the risk of death. Since her only hope was that her beauty would arouse the king's favor, a three-day fast would surely lower the probability of success.
Esther realized, however, that the decree was a result of the Jewish people's evil deeds. Seeing the royal decree as only a physical manifestation of a G‑dly decree, and so Esther felt that before appealing to Achashverosh, it would be necessary to remove the reason for the decree through repentance . Once the repentance of the Jewish people had utterly nullified the spiritual reasons for the king's decree, then Esther felt confident in approaching the king and asking him to annul it on the physical level.
The Purim story reveals the Jewish people's fundamental commitment to Jewish identity and their deep awareness of G‑d as the Master of their fate.
When the Jewish People became aware of the severity of this royal decree, they did not send diplomatic missions to Achashverosh. They didn't try to undo the decree by natural means. The decree was a threat. Its purpose was to make them repent.
And so Mordechai's attempt to annul the decree focused first on the spiritual service necessary to evoke G-d's mercy. He called upon the Jewish people to turn to G-d. To repent. Only thereafter did he ask Queen Esther to approach the king.
Esther said "Gather all the Jews... and fast for me; neither eat nor drink for three days, "I and my maidens will also fast." she promised.
At first glance, undertaking a fast would appear to endanger her life and the success of her mission. Esther had not been called to appear before the king for a month. By appearing without being summoned, she ran the risk of death. Since her only hope was that her beauty would arouse the king's favor, a three-day fast would surely lower the probability of success.
Esther realized, however, that the decree was a result of the Jewish people's evil deeds. Seeing the royal decree as only a physical manifestation of a G‑dly decree, and so Esther felt that before appealing to Achashverosh, it would be necessary to remove the reason for the decree through repentance . Once the repentance of the Jewish people had utterly nullified the spiritual reasons for the king's decree, then Esther felt confident in approaching the king and asking him to annul it on the physical level.
The Purim story reveals the Jewish people's fundamental commitment to Jewish identity and their deep awareness of G‑d as the Master of their fate.
PURIM - Mitzvos of......
There are 4 special Mitzvot that we observe on Purim:
# 1 - Listening to the Megillah.
To relive the miraculous events of Purim, we listen to the reading of the Megillah - the Scroll of Esther - twice. Once on Purim eve and the second time, on Purim day.
To properly fulfill this mitzvah, it is crucial to hear every single word of the Megillah reading. At certain points in the reading where Haman's name is mentioned, it is customary to twirl graggers (Purim noisemakers) to "eradicate" his evil name.
#2 - Giving to the Needy (Matanot La'evyonim).
Concern for the needy is a year-round responsibility; but on Purim it is a special mitzvah to remember the poor.
We give charity to at least two, (but preferably more) needy individuals on Purim day.
The mitzvah is best fulfilled by giving directly to the needy. If, however, we cannot find poor people, then we can place at least two coins into a charity box. As with the other mitzvahs of Purim, even small children should fulfill this mitzvah.
# 3 - Sending Food Portions to Friends (Mishloach Manot)
On Purim we emphasize the importance of Jewish unity and friendship by sending gifts of food to friends.
On Purim day, we send a gift of at least two kinds of ready-to-eat foods (e.g., pastry, fruit, beverage), to at least one friend. Men should send to men and women to women. It is preferable that the gifts are delivered via a third party. (Children, in addition to sending their own gifts of food to their friends, make enthusiastic messengers.)
#4 - Eat, Drink and be Merry
Purim should be celebrated with a special festive meal on Purim Day, at which family and friends gather together to rejoice in the Purim spirit. It is a mitzvah to drink wine at this meal.
Tomorrow is the Fast of Esther, it commemorates the day that the Jews fasted and prayed to G-d for His help.
It is also the day that we give Machatzit Hashekel (half a shekel) to commemorate the silver, half shekel, Jews gave in the Beit Hamikdash.
# 1 - Listening to the Megillah.
To relive the miraculous events of Purim, we listen to the reading of the Megillah - the Scroll of Esther - twice. Once on Purim eve and the second time, on Purim day.
To properly fulfill this mitzvah, it is crucial to hear every single word of the Megillah reading. At certain points in the reading where Haman's name is mentioned, it is customary to twirl graggers (Purim noisemakers) to "eradicate" his evil name.
#2 - Giving to the Needy (Matanot La'evyonim).
Concern for the needy is a year-round responsibility; but on Purim it is a special mitzvah to remember the poor.
We give charity to at least two, (but preferably more) needy individuals on Purim day.
The mitzvah is best fulfilled by giving directly to the needy. If, however, we cannot find poor people, then we can place at least two coins into a charity box. As with the other mitzvahs of Purim, even small children should fulfill this mitzvah.
# 3 - Sending Food Portions to Friends (Mishloach Manot)
On Purim we emphasize the importance of Jewish unity and friendship by sending gifts of food to friends.
On Purim day, we send a gift of at least two kinds of ready-to-eat foods (e.g., pastry, fruit, beverage), to at least one friend. Men should send to men and women to women. It is preferable that the gifts are delivered via a third party. (Children, in addition to sending their own gifts of food to their friends, make enthusiastic messengers.)
#4 - Eat, Drink and be Merry
Purim should be celebrated with a special festive meal on Purim Day, at which family and friends gather together to rejoice in the Purim spirit. It is a mitzvah to drink wine at this meal.
Tomorrow is the Fast of Esther, it commemorates the day that the Jews fasted and prayed to G-d for His help.
It is also the day that we give Machatzit Hashekel (half a shekel) to commemorate the silver, half shekel, Jews gave in the Beit Hamikdash.
Tuesday, February 23, 2010
PURIM - They "established and accepted" the Torah...
On the sixth day of Sivan, the entire nation of Israel assembled at the foot of Mount Sinai. There, G-d chose us as His people and we committed ourselves to observe the laws of life as outlined in His Torah.
The Talmud points out, however, that nearly one thousand years were to pass before our covenant with G-d was sealed. It was with the events of Purim, that our acceptance of the Torah was established upon an unshakable foundation.
At Sinai, we had no choice. Faced with such an awesome revelation of the Divine truth, one could hardly doubt or disagree. In effect, we were forced to accept the Torah; overwhelmed and completely enveloped by the Divine reality, we could not think of choosing anything else but commiting ourselves to our Divinely ordained mission and role.
But, a thousand years later during the events of Purim, we, the Jewish nation, reaffirmed this commitment under entirely different conditions. The Divine Presence did not hover over us, compelling us to recognize its truth. On the contrary, the Divine Face was entirely hidden. Hence, the name of G-d is not even mentioned once in the entire Megilla, the book of Esther. We were able to accept the Divine Law without any hint of coercion for Above. As stated in the words of the Book of Esther, the Jews, "established and accepted" - meaning, says the Talmud, that they established as valid and incontestable that which they had accepted earlier at Sinai.
We were on our own, our commitment to G-d deriving wholly from within, from an inner choice to cleave to Him. And thus, our acceptance was complete.
The Talmud points out, however, that nearly one thousand years were to pass before our covenant with G-d was sealed. It was with the events of Purim, that our acceptance of the Torah was established upon an unshakable foundation.
At Sinai, we had no choice. Faced with such an awesome revelation of the Divine truth, one could hardly doubt or disagree. In effect, we were forced to accept the Torah; overwhelmed and completely enveloped by the Divine reality, we could not think of choosing anything else but commiting ourselves to our Divinely ordained mission and role.
But, a thousand years later during the events of Purim, we, the Jewish nation, reaffirmed this commitment under entirely different conditions. The Divine Presence did not hover over us, compelling us to recognize its truth. On the contrary, the Divine Face was entirely hidden. Hence, the name of G-d is not even mentioned once in the entire Megilla, the book of Esther. We were able to accept the Divine Law without any hint of coercion for Above. As stated in the words of the Book of Esther, the Jews, "established and accepted" - meaning, says the Talmud, that they established as valid and incontestable that which they had accepted earlier at Sinai.
We were on our own, our commitment to G-d deriving wholly from within, from an inner choice to cleave to Him. And thus, our acceptance was complete.
Monday, February 22, 2010
PURIM - Mordechai didnot bow down
Haman had the king agree that all the people in the empire should worship him. However, Mordechai refused to comply.
Mordechai saw Haman approaching. Everyone else knelt to prostrate himself before Haman, but Mordechai stood upright. As Haman approached, his eyes met Mordechai's. He saw someone with the resolute gaze of one who knows what he stands for and chooses whom he stands with.
At that moment, Haman decided that he would try to rid the kingdom of Mordechai and his people.
Now, why didn't Mordechai bow down to Haman? Mordechai was a realistic person. He could have foreseen the consequences of his refusal. Why was he willing to risk everything - not only his own life and position, but that of the entire Jewish people?
So WHAT IF Haman was asking to be worshiped like a god. Big deal. Bow down to him and move on. It definitely doesn't make sense to give up one's life - and risk those of one's entire people - not to bow down.
But that's the point. There are some things that are above making sense. And some rules that may never be broken.
Acknowledging G-d and refusing to acknowledge any other power are the two most fundamental of these rules. Mordechai saw bowing down to Haman as a challenge to the fundamental core of his existence.
Would he bow down to Haman and thus show his acceptance of the Persian empire as the most powerful force in his life? Or would he defy Haman's decree and incur his wrath, but demonstrate his connection to G-d?
For Mordechai, it wasn't a question. Mordechai didn't separate his faith from his life. He lived what he believed in; he believed in what he lived.
And the entire Jewish people stood behind him. Even when a decree issued calling for every Jew to be executed, they did not try to hide their Jewishness. On the contrary, they intensified their adherence to the Torah and its commandments.
In the end, Haman was killed. And instead of the Jews being slain by their enemies, they defeated all those who rose against them.
It's G-d's world. And when Mordechai and the Jewish people affirmed that, they were successful.
Mordechai saw Haman approaching. Everyone else knelt to prostrate himself before Haman, but Mordechai stood upright. As Haman approached, his eyes met Mordechai's. He saw someone with the resolute gaze of one who knows what he stands for and chooses whom he stands with.
At that moment, Haman decided that he would try to rid the kingdom of Mordechai and his people.
Now, why didn't Mordechai bow down to Haman? Mordechai was a realistic person. He could have foreseen the consequences of his refusal. Why was he willing to risk everything - not only his own life and position, but that of the entire Jewish people?
So WHAT IF Haman was asking to be worshiped like a god. Big deal. Bow down to him and move on. It definitely doesn't make sense to give up one's life - and risk those of one's entire people - not to bow down.
But that's the point. There are some things that are above making sense. And some rules that may never be broken.
Acknowledging G-d and refusing to acknowledge any other power are the two most fundamental of these rules. Mordechai saw bowing down to Haman as a challenge to the fundamental core of his existence.
Would he bow down to Haman and thus show his acceptance of the Persian empire as the most powerful force in his life? Or would he defy Haman's decree and incur his wrath, but demonstrate his connection to G-d?
For Mordechai, it wasn't a question. Mordechai didn't separate his faith from his life. He lived what he believed in; he believed in what he lived.
And the entire Jewish people stood behind him. Even when a decree issued calling for every Jew to be executed, they did not try to hide their Jewishness. On the contrary, they intensified their adherence to the Torah and its commandments.
In the end, Haman was killed. And instead of the Jews being slain by their enemies, they defeated all those who rose against them.
It's G-d's world. And when Mordechai and the Jewish people affirmed that, they were successful.
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