Category: holidays

Purim Shpiel 5782

Walking a Tightrope

To get from one place to another, walking a fine line along the way, is not only a task enacted by a tightrope walker. In fact, I imagine that I will not be the only one attempting a “balancing act” this Purim: balancing joy & sorrow, past & present, and religion & life. Perhaps, there is no need for me to explain, and you, dear reader, are already beginning to get an inkling of what I am about to say. Purim is quickly approaching; yet, my thoughts are preoccupied with a modern-day Purim story, wherein the archvillain is intent on destruction, despite the opposition.

Abraham Heschel advocated for a Judaism that is not wrapped up in its past glory, in spite of the prevailing circumstances of life. How can I celebrate Purim in a joyous manner, knowing that a real-life situation demands my attention, prayer, and support? To go along with Purim-as-usual would create a great disconnect between what is meant to be a living faith in touch with the challenges of life and the actual challenges that present themselves, despite the timing.

The war in Ukraine will not be put on hold for the celebration of Purim. This is the stark reality that many of the Jewish refugees who have managed to cross the border know. And the unfortunate ones, who for whatever reasons are still in Ukraine, sheltering in basements, or fighting to defend their country also know this all too well. The rejoicing in Shushan and the lands of Ahasuerus did not occur until after victory was procured for the Jewish people, who were previously threatened by the evil designs of Haman.

Today, rejoicing over this past victory will in all likelihood be diminished in light of the present reality. Whatever lessons we are able to glean from Purim, I would encourage that these be applied to our response to the events of today. Otherwise, as Heschel wrote, we risk ignoring “the crisis of today,” “because of the splendor of the past” (Heschel, G-d in Search of Man, ch.1).

The Light of Truth

When light is diminished in this world,

we seek the scroll of Esther unfurled,

to bring to light what remains hidden,

drawing close to G-d, even when not bidden.

When darkness seems to prevail,

we find hope in Mordechai’s tale,

of triumph, in the battle of us and them,

the tides were turned in our favor by H’Shem.

The light of truth shone bright,

when Haman’s plan was revealed in full site,

to King Ahasuerus at Esther’s feast,

when all the coincidences came into place.

Today, we celebrate yesterday’s victory,

steadfast in prayer in the morning early,

awaiting the light that appears at dawn,

when the L-RD will right all that is wrong.

Like colors in a mystical kaleidoscope,

blue and yellow blend with hope,

when all of the colors melt into one,

in expectation of the rising sun.

Purim Katan 5782

“Hope deferred maketh the heart sick; but desire fulfilled is a tree of life.”

– Proverbs 13:12, JPS 1917 Tanach

Expectations in life are often deferred until a later time than one may have hoped. This may be true for prayer, as well as whatever personal goals in life that one may have in mind. It is also true for the holiday of Purim, when there is a “leap year” in the Hebrew calendar. Because Passover is always to be celebrated in the Spring, an extra month is added to the Hebrew calendar seven times within a nineteen year period. Otherwise, Pesach (Passover) would end up being in the winter. Another explanation given is that because the Hebrew calendar is a lunar calendar, a month is added according to the specific calculations, so that it will correspond to the solar calendar. During a leap year, the extra month of Adar Sheini (Adar Two) is added, before the month of Nissan.

During a leap year, the question may be asked, “So when do we celebrate Purim – the first month of Adar or the second month of Adar?” The answer given is that we celebrate Purim during the second month of Adar, about a month before Pesach as usual. So, at the beginning of the first month of Adar, that is on Rosh Chodesh Adar 1, the expectation of Purim which is usually celebrated on the fourteenth of the month may be in our thoughts. Yet, during a leap year, the holiday is not celebrated until six weeks later.

Therefore, two weeks after Rosh Chodesh Adar 1, when Purim would normally be celebrated, instead we recognize the day as Purim Katan (Small Purim). On this day (14 Adar 1), it is considered praiseworthy, although not obligatory, to increase one’s sense of joy with a festive meal, and, perhaps, a little bit of wine. At least, this small amount of joy that we bring into our lives, may offset the unfulfilled expectation of the greater joy felt on the actual holiday of Purim. Additionally, Purim Katan would be a good time to think about the miracles in our lives and begin preparing for Purim – thirty days ahead of time – by reading about the significance of Purim, along with its observances.

Incidentally, the day before the holiday of Purim is called Esther Taanim, the fast of Esther. Although we do not fast on the day before Purim Katan, traditionally, some exceptionally devout people will at least skip snacks between meals. Ultimately, we should reflect upon the essential truth that true and lasting joy is not dependent upon festive meals, nor the consumption of alcohol. True joy results from serving G-d, in whatever capacity we are able. The more devotion, the greater joy, in the sense of a feeling of contentedness that accompanies our overall fulfillment of purpose, for the sake of one’s soul.

“He that is of a merry heart hath a continual feast.”

– Proverbs 15: 15, JPS 1917 Tanach

Tu b’Shevat 5782

Tu b’Shevat: a mini Guide

“It is a good custom for the faithful to eat many fruits on this day and to celebrate them with words of praise.” – from Pri Etz Hadar ch. 1, sefaria.org

Baruch atah H’Shem Elokeinu melech haOlam borei pri haEtz

(Blessed are you, L-rd our G-d, who creates the fruit of the tree).

Baruch atah H’Shem Elokeinu melech haOlam shehechiyanu, v’kiemanu, v’higianu lazman hazeh

(Blessed are you, L-rd our G-d, who has granted us life, sustained us, and brought us to this season).

The concept of enacting a tikkun (rectification) through the conscious eating of a variety of fruits on this day is exemplified within the teachings found in the Pri Etz Hadar – Tree of the Goodly Fruit – that serves as a type of manual for Tu b’Shevat. To eat with intention (kavannah), means to acknowledge the spiritual significance of the day, as well as the symbolism from different types of fruits. Especially important are the seven species from Israel mentioned in Torah:

“A land of wheat and barley, and [grape] vines and fig-trees and pomegranates; a land of olive-trees and honey. – Deuteronomy 8:8, JPS 1917 Tanach

Also included as traditional favorites for Tu b’Shevat are the following:

carob chips, dried apples, dried pears, raisins, grapes, and wine, if having a Tu b’Shevat fruit seder.

Light Will Prevail

Chanukah – Day One

Light will transcend the darkness in our lives when we cast our gaze towards the flame of truth, the eish tamid (eternal light) that plays an essential role in Chanukah. The light of the Menorah in the temple, lit by the small cruze of oil found amidst the debris in the Temple, is the light of hope and renewal.

A little known midrash connects that small cruze of oil to the renewal of mankind, creation, and the earth itself, after the Mavul (Flood). When the dove brought back an olive branch in its mouth, according to the midrash, Noah pressed enough olive oil to place inside a small container. This cruze of oil was passed down to Abraham, Isaac, and Jacob.

When Jacob returned to Beth El, he anointed the foundation stone with this oil. Then, according to the midrash, he hid the small cruze of precious olive oil. This Place (HaMakom) was none other than Mt. Moriah, where the Temple was eventually established. Because of the miracle of light that lasted for eight days from this precious oil, we celebrate Chanukah today.

Even so, the midrash is not always meant to be taken literally; a symbolic viewpoint may be rendered from this particular midrash. In light of the talmudic saying that the cure precedes the ailment, G-d, having foreseen the defilement of the Temple by the Seulicid empire, provided the means for its sanctification, shortly after the Flood, when the earth was renewed. The olive leaf signifies light, renewal, and hope.

The oil, “potential light” was passed down, safeguarded across the generations for its eventual use in re-lighting the menorah in the Temple, signifying the triumph of light over darkness. “Just as the dove brought light to the world, so too, you will bring olive oil and light it before Me” (Midrash Tanchuma, Tetzaveh 5). This message of hope will be like a small flame illuminating the darkness, despite whatever circumstances may cast a shadow over our lives. Yehi ratzon. May it be His will that the light of hope and renewal throughout the ages will always prevail over darkness. Amein.

Chanukah 5782

erev Chanukah – 1st night

“Not by might, nor by power, but by My spirit, saith the L-RD of hosts.”

– Zechariah 4:6, JPS 1917 Tanach

The miracle of the oil that lasted eight days, giving light to the Menorah inside of the Temple, not the military victory of the Maccabees (a small group of pious Jewish fighters) over the Syrians is emphasized, as per the ruling of the Sages. We celebrate Chanukah in recognition of G-d’s Spirit enabling us to defeat our enemies, not by our own strength or strategical prowess in battle.

Likewise, in recognition of G-d’s hand in our lives, we may bravely face the day, with Him on our side; yet, at the same time, humbling ourselves before Him, inclusive of accepting His plans for us, replete with an acknowledgment of His guidance. He will not lead us astray; rather, he will lead us into victory time and time again. May we be able to conquer our inner battles, with a little help from Above.

Each day of the eight days of Chanukah, a candle is lit, successively, so that on the first day – one candle is lit, then two candles on the eve of the second day, and so on. Yet, if you look at a menorah designed for Chanukah, there are nine candle holders. (Unless the menorah uses oil with tiny wicks, then there are nine repositories for the oil). The reason for a total of nine is to have a place, usually in the center of the menorah, for the shamash (servant) candle, that is used to light all of the other candles. This candle is lit first; then, it shares its light with the other candles.

The tradition is reminiscent of the pasuk (verse), “In Thy light do we see light” (Psalm 36:10, JPS 1917 Tanach). G-d is the source of life, that bestows light upon us; we are connected, ever dependent upon Him for every breath we take. “For Thou dost light my lamp; the L-RD my G-d doth lighten my darkness” (Psalm 18:29, JPS). At the darkest time of the year, may we hope to be enlightened by the L-RD, through the bestowing of His emes (truth), and chesed (mercy), two key components of Chanukah; for His truth led us in the darkness against our enemies; and, through His mercy, we were spared from capitulation to the ungodly agenda of the oppositional influences, that attempted to erase our belief and practice.

Simchas Torah 5782

“At His right hand was a fiery law unto them.”

– Deuteronomy 33:2, JPS 1917 Tanach

On Simchas Torah, the entire portion of V’zot HaBeracha is read; this is the last parashas of the Torah. Afterwards, the first part of Bereishis, the first parashas of the Torah is read, in order to make the statement that we begin anew, immediately following an ending. This reminds of the saying, when one door closes, another door opens, meaning that when one endeavor is brought to its conclusion, another opportunity will prevail. The seasons of nature, as well as the seasons of our lives reflect this theme.

Within the framework of the parashas, B’nei Yisrael is poised to enter Eretz Canaan; Moshe is intent on imparting a berachah (blessing) to them. This blessing parallels the blessing that Jacob gave to his twelve sons; inasmuch that Moshe has been the king and prophet over B’nei Yisrael, he is giving a blessing to the twelve tribes.

Moshe begins, “The L-RD came from Sinai,” therefore, emphasizing H’Shem’s presence, of Whom “at His right hand was a fiery law unto them” (Deuteronomy 33:2, JPS). “The voice of the L-RD heweth out flames of fire” (Psalm 29:7, JPS). H’Shem’s voice appeared as fire that engraved the commandments into the two stone tablets. On Simchat Torah, may we rejoice in acknowledgment of H’Shem’s promise through the prophet, to engrave these words on our heart in due time:

“This is the covenant that I will make with the house of Israel after those days, saith the L-RD, I will put My law in their inward parts, and in their heart will I write it; and I will be their G-d, and they shall be My people.”

– Jeremiah 31:33, JPS 1917 Tanach

Shemini Atzeret 5782

Shemini Atzeret is essentially the eighth day of Sukkot.  The literal translation is eighth day assembly.  Regarding the word, assembly, according to commentary, this has to do with the connotation of the pilgrims from outside of Jerusalem, remaining behind after the Sukkot celebrations, for one more day, to rededicate oneself to to G-d’s service, imbibing the teachings from scripture, (G-d’s Word), and staying in the Temple area before going back to the daily grind (paraphrase of Sforno’s commentary).

Moreover, let  it be understood, that during the seven days of Sukkot, there are 70 bulls offered for the seventy nations of the world, connecting the first seven days of Sukkot with the gentiles. Yet, Shemini Atzeret, the eighth day, is a day of assembly, in specific, solely for the Jewish people, as if H’Shem would like the pilgrims to remain in Israel for an intimate time of connection with G-d.

Regarding the pasuk, “On the eighth day there shall be an assembly for you” (Numbers 29:35), the Sfas Emes conveys an insight, that “it is for you because the gates of teshuva are open to all.  But Israel takes greater joy in accepting G-d’s service anew than they did in having their sins forgiven” (p.372, The Language of Truth).  Therefore, it can be said, that while the focus of Rosh Hashannah was on repentance, and the Day of Yom Kippur on forgiveness, Shemini Atzeret, a holiday connected to Simchas Torah, has a focus on renewal – the natural complement of a complete teshuvah.

This makes perfect sense, following the “shedding of sins,” as symbolized by beating the aravah (willow leaves), at the end of shachris (morning service) on Hoshannah Rabbah, the seventh day of Sukkot. After this final release of the previous year’s sins, a feeling of renewal is definitely appropriate, if everything was “done right,” in regard to teshuvah (repentance). Like, “the cleansing of the soul,” in preparation for a new year of service to G-d, via the spiritual growth, and perfection of character that result from selfless dedication to the higher values of Torah.

Ultimately, renewal may be said to involve purification through a rededication in one’s life to the service of H’Shem.  This dedication may be exemplified, as is found in Bereishis, “And G-d took the man, and put him into the garden of Eden to av’dah it and to sham’rah it” (Genesis 2:15).  The root of avdah, AVD (ayin–veis–dalet) connotes avad (to serve), while shamrah, SMR (shin–mem–resh) connotes shamar (to guard).

Traditionally, these refer to serving G-d through the positive commandments, and guarding ourselves against the negative commandments. In summary, our avodah (service towards G-d), and observance of the commandments. So, when we start the Torah cycle anew, we read in Bereishis about the beginning of creation, and are reminded of the main purpose of life, our avodah, overall service towards G-d, and our shomer, otherwise understood as the guarding of our souls from all that would taint the holy neshamah.

Sukkot 5782 – Hoshannah Rabbah

“And on the second day [of Sukkot] ye shall present twelve young bullocks, two rams, fourteen he-lambs of their first year, without blemish;  and their meal-offering and their drink-offerings for the bullocks, for the the rams, and for the lambs, according to their number, after the ordinance” 

– Numbers 29:17-18, JPS 1917 Tanach

There are subtle hints, that are contained within the passage, whereof the offerings for the days of Sukkot are found. Regarding the phrase, “and their drink-offerings”, the word departs from the singular usage found in other verses. Other variations include v’niskeyhem (v. 31), spelled with an extraneous mem; and un’sacheyha, with an additional yud; also, k’mishpatam (v.33) with an extra mem.  “These variations yield the three superfluous letters mem, yod, and mem, from veniskeiheM, unsakhEha, and kemishpataM, which together spell the Hebrew word for water [MaYiM]” (Taanit 2b:14, sefaria.org). Thus, through these clues, the Torah infers the requirement of the water offerings to accompany the other offerings on these days.

The water-offerings are known as Simchat Beis HaShoavah, Celebration of the Place of Water-Drawing. “Whoever did not see the rejoicing of [this water drawing ceremony] never saw rejoicing in his lifetime” (Mishnah: Sukkah 5:1). This refers to the rejoicing that occurred during the water drawing ceremony at the Temple, each and every day of Sukkot. This was the only time that water was poured out upon the mizbeach (altar). The Talmud associates this ceremony with a greater implication of a messianic nature, “Why is the name of it called the Drawing Out of Water? Because of the pouring out of the Ruach HaKodesh (Holy Spirit), according to what is said: ‘With joys shall ye draw water out of the wells of salvation’” (Isaiah 12:3). As is written elsewhere, confirming the pouring out of the Ruach: “I will pour out My spirit upon all flesh” (Joel 3:1, JPS 1917 Tanach).