Purim 5

Rabbi Nachman of Breslov gives us a unique picture of the meaning of Purim. First, it is important to remember that Rabbi Nachman's teachings are the most convert-friendly of any Jewish approach. Many would disagree with these teachings, but I find them incredibly meaningful and well-sourced. He noted that most converts (and he ENCOURAGED conversion, although it was illegal in Czarist Russia), stated the reason for wanting to convert was often having found internal contradictions in Christian Scriptures. Rabbi Nachman asks, how is it possible that works meant to convince people to another faith, would bring them to Judaism? He notes that when two people walk together, they can easily converse. However, in the midst of a hurricane, one can't hear the speech of another standing even a few inches away. In every generation, there are great Tzaddikim who speak the Word of HaShem. But, there are "hurricanes" of strife, caused by false leaders, petty politics, and personal jealousies. (One famous Hasidic leader took it upon himself to persecute Rabbi Nachman for the last ten years of Rabbi Nachman's life!), When these occur, the words of the true Tzaddikim cannot be heard. However, when there is peace and mutual respect among the Jews, the words of the Tzaddikim can be heard from far away. (This does NOT mean conformity or glossing over issues, but respect and an openness to learn from each other). At the time of the Purim story, Jews were heavily divided. We are told that when Mordecai refused to bow to Haman, some saw him as a hero, others saw him as a trouble maker, and blamed him for all the strife that happened. When the decree was issued against the Jews, Esther says to Mordecai "Go, assemble all the Jews, pray and fast! So will I". After this, we are informed that the King couldn't sleep, and he asked someone to read the Royal Chronicles to him, so that he may fall asleep. . He finds in the Persian chronicles that at some point in the past, Mordecai had saved him from an assassination plot. This is the turning point in the story! Rabbi Nachman comments that once the Jews gathered and became unified, the words of the Tzaddik (Mordecai) "pop up" in the annals of the Gentiles. In fact, they were there all along, but could not be "heard!" Peace between the Jews had created "calm and pure air", that allowed Truth to be heard. During the fighting between the Jews and their enemies, we are told that many of the people were "Mityahadim". This could mean that they pretended to be Jews. But, more likely, that they BECAME Jews! G-d's Word, as spoken by the righteous, can be found everywhere, IF we are able to "hear". Rabbi Nachman refers to converts as responsible for "the repair of the Altar", and thus our Deliverance is largely dependent on them! (In my opinion, the terrible time that we are now experiencing is in no small part due to the shabby treatment of converts). But our responsibility is to build a community based on Truth, eliminating hate and jealousy from our midst. Then, men and women of all nations will find HaShem everywhere, even concealed in other faiths. The exchanging of gifts or food, the giving of charity to the poor, are, in the light of this idea, designed to bring us together; to create the "calm and pure air", so that the words of the Tzaddikim can be heard, and all come to Torah! So may it be soon! Happy Purim!

Purim 4

Let's have a look at the laws of Purim.

1. Reading the Megillah, or hearing it read. Although this is not mentioned in the Megillah itself, this was an enactment of the ancient Sanhedrin. We recount the miracle with the reading of the story from a handwritten scroll, much like the Torah scroll itself. The reading is done both in the evening and again in the daytime of Purim. In most places, that would be the 14th of Adar. In cities walled from the time of Joshua, it is read on the 15th of Adar, as that is when the Jews of Shushan rested from battle and celebrated. In places where we are uncertain if they were walled at that time, it is read both days. If a city had such a wall, but it no longer exists, the reading would still be on the 15th. Why from the time of Joshua and not from the time of the Purim story? In the days of Esther, the Land of Israel was in ruins, and had no cities with walls intact. For the honor of the Land, the rabbi fixed the determining point at the time of Joshua. An interesting point of dispute is the city of Jericho. It had a wall when Joshua got there, but no longer had it when he conquered it.

2. Feasting and joy. The word used for feasting here is "mishteh", which actually means "drinking". As noted in an earlier post, the Talmud says we must drink until we don't know the difference between "Blessed is Mordecai and cursed is Haman". Some drink literally to that extent, others just drink a little more than usual. (People with an alcohol problem are exempt). Most of the "action" in the Megillah occurs around drinking parties. Wine can either relax us, and expand our consciousness, or befuddle us and cause us to make poor choices. This is the mystery of imagination and illusion. Purim is all about pulling the mask off of illusion, and finding G-d; both in history, and in our personal lives. The obligation of a festive, joyous feast is specifically by day, although many choose to get a head start already in the previous evening. Sepharadim and Ashkenazim differ in the timing of the feast. Sepharadim generally have it beginning before noon. Ashkenazim have it towards evening, continuing into the night. The reasons are to draw the sanctity of Purim into the days ahead, and to celebrate the sanctity of the 15th, at least a little. If one is following that custom, the main part of the meal should be had before sundown, stretching into the evening with refreshments, more drinking, and words of Torah. Most groups, however, only begin the meal around sundown, with most of the feasting occurring after dark. This has been denounced by many as invalid, Those who follow this custom argue its validity based on several things; on minority rabbinic views that the "day" continues for about an hour after sundown, the idea that until we pray the evening service it is still day (no basis for this), and the Ashkenazi opinion that custom trumps law. Many who follow this custom will eat an earlier meal in order to fulfill the obligation, and a later meal to fulfill the custom. (I am so glad that I am Sepharadi!). Many Hasidim, especially Hungarians, celebrate both days, even putting more emphasis on the second. This is based on Midrash.

3. Matanot L'evyonim. Every man and woman must give charity to at least two poor people. In Ashkenazi tradition, most simply distribute change to beggars, although many rabbis encourage much more generous giving. Sepharadic rabbis disagree, seeing the requirement as insuring that the poor will also have a Purim meal. Change will not do. The gift should be large enough to buy at least a roll with something to spread on it. The money should come to the poor people's hands early enough on Purim, that there will be enough time to purchase food. (Some allow simply putting the money aside until we find such poor people, others say that this negates the basic intent.) Today, there are organizations that one can donate to online, that distribute the money on Purim day.

4. Mishloach Manot (sending portions of food). Each person, man or woman, must send two "portions" of food to at least one neighbor. Here, too, traditions and opinions differ. Ashkenazim generally send baskets of sweets and pastries. Sepharadim (and some Ashkenazim) argue that the gifts must constitute enough for a simple meal, not just "goodies". The Talmud suggests that those who cannot afford this, can simply exchange their Purim feast with a friend. Also, the custom of sending "family to family" is problematic, as it is an individual obligation, not a familial one. What I do is have every adult in my family send one "significant" mishloach manot to a friend, but also prepare several packages of goodies to give to the many people who send to us. The custom has become accepted in the last few centuries for a man to send to a man, and a woman to send to a woman, so as not to create a situation where one's intentions are misconstrued. There are many "folklore" customs, such as that the two kinds of food need to be of types that would require two different blessings, or that one of the "portions" must be a drink. There is no basis for either. In fact, the contrary is evident in Talmud. Of course, there is no problem adding a beverage, if the minimum requirement of portions of food has been met.

RAMBAM says that our emphasis should be on charity to the poor, rather than gifts of food for our neighbors.

The major themes of Purim deal with recognizing G-d in our lives, and ensuring good relations with others, primarily in seeing that they, too, have the means to rejoice. In my next post, I will go deeper into the message of Purim, especially as it relates to baalei teshuvah and converts.