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By Rabbi Israel Rubin
"Five a day" isn't only a catch-phrase we should keep in mind when planning what we'll eat daily. It's also a way to remember how many extra mitzvot (commandments) we have a chance to perform on Purim, this year beginning Tuesday, March 9th in the evening and ending on Wednesday, March 10th at nightfall.
The "five a day" for Purim are: hearing the Megila (Scroll of Esther), adding the special Al HaNisim to our prayers, giving extra charity to the poor, eating a festive meal and sending shalach manot - gifts of food - to friends.
Shalach manot need only contain a basic minimum of two edible foods. But, the world-over, people have been putting together much more eleborate Purim gifts. From super-fancy and exquisite, to trendy or "theme" Shalach Manot, they often contain hamantashen (filled with prune, poppy seed, apricot or strawberry), cookies and pastries, wines, liqueurs, chocolates, fruit baskets or deli platters. The more the merrier.
Shalach Manot may be presented in virtually anything from A to Z. They are Available in A wide Assortment of Average, Abstract, or Awkward Arrangements: Alcoa Aluminum, Archaeological Artifacts, Acrylic Ashtrays, Artificial Alligator Attache Briefcases, Banana Boxes, Brown Bags, Bowls, Breadbaskets, Baby Bottles, Bigger Bushels or Barrels, Beverage Cans, Crates, "C-thru" or Colored Cellophane, Cereal Containers, Crockpots, Crystal or China Cups, Cornucopias.
Limited space does not permit us to continue this alphabetical listing, so we leave the rest to your imagination.
But instead of getting all wrapped up in what's superficial, let's focus on what's really supposed to go inside the shalach manot, in addition to the goodies.
After all, shalalch manot isn't a care package - the recipients can certainly afford to buy their own fruits and hamantashen. Sadly, the most important shalach manot ingredient is becoming a rare commodity,and it isn't available at the store like all other Purim stuffers.
The most important shalach manot ingredient is love. Real Genuine Love, not the mushy greeting-card kind of love, or the selfish gratification "love" that they make nowadays.
"Love your fellow as yourself" is always the basis of the Torah. But Purim is when we best express the unconditional love that bonds us together. It is our best response to Haman's divisive accusations.
Unfortunately, Haman & Co. are only part of the problem. We become our own worst enemies when we discriminate between one Jew and another, when we label or stereotype Jews by association with this or that synagogue, or lack of affiliation.
Did you know that not all Jews think alike? We have our differences. In fact, two Jews have three opinions. But a Jew is a Jew regardless of affiliation or background. True love is blind to external differences, for so much more unites us than divides us. Deep down, we are one and the same. Love is what makes shalach manot go around!
Rabbi Rubin is director of Chabad of the Capital District, Albany, New York.
In this week's Torah portion, Tetzaveh, we read about the garments of the Kohen Gadol, the High Priest. One garment was called the "Meil." It was a turquoise robe that had golden bells and pomegranate shaped balls on its hem. When the Kohen Gadol did the divine Temple service, he had to be wearing the Meil. "Its sound should be heard when he came to the Holy (place)before G-d, and when he exits, and he won't die."
What was the Meil all about? Why was it so important, that if the Kohen Gadol was not wearing it, he would die?
The Meil had two vestments that went over it. In front was the Choshen, the breastplate, representing the righteous amongst the Jewish people. Around the back was the Apron, representing those Jews who had become distant from Jewish life but had found their way back to Torah observance.
The Meil had pomegranates on the bottom. Pomegranates represents those Jews who are not particularly actively engaged in Jewish life. And yet, our sages say about these Jews that "even they are full of mitzvas, like a pomegranate (is filled with seeds. It has bells, because unlike the righteous and the returnees, who find themselves relaxed and comfortable in spiritual holiness, the pomegranate realizes its state and clamors to reach higher. Aside for the bells and pomegranates, it was entirely turquoise, which reminds us of heaven, which represents the unbreakable bond, even the pomegranate has with G-d.
When the Kohen Gadol entered the Holies to perform the Temple service, he was representing every Jew. If he did not, his service was found lacking. Being the spiritual leader of the Jewish people, the Heavenly Court held him to a higher standard. If he chose not to represent even one Jew, even the pomegranate Jew, he would die.
The garments of the Kohen Gadol shows us the value and significance of every Jew, without whom no service could be done in the Temple. The garments also assure us that every Jew is close to G-d. No matter where we feel we are spiritually and religiously, we need only to look up to Heaven - G-d wants you, loves you and welcomes you home.
Adapted by Rabbi Yitzi Hurwitz from the teachings of the Rebbe, yitzihurwitz.blogspot.com. Rabbi Hurwitz, who is battling ALS, and his wife Dina, are emissaries of the Rebbe in Temecula, Ca.
The Whole Megila
The inimitable Shlomo Schwartz
This story began one Purim in the early 1980s. Rabbi Shlomo Schwartz, a.k.a. Schwartzie, was working as a Chabad college campus rabbi at UCLA (University of California in Los Angeles). He was pushing for students to hear a public reading of the Megila (Scroll of Esther), but not a single one agreed.
Finally, one Jewish professor agreed. The professor imagined that the reading of Megila would take one or two minutes. But when Schwartzie started unrolling a huge parchment to the beginning of the Megila, the professor was startled.
"How long will this take?" he asked hesitantly.
Schwartzie replied honestly, "About 15-20 minutes."
The professor mumbled that he was in a hurry to go, as he had a long drive ahead of him to his home in Irvine. "Sorry, I won't be able to listen to the reading of the Megila."
Without thinking twice, Schwartzie said "Irvine? I have to go there, too! Can you give me a ride?"
The professor agreed, and Schwartzie got in the car. Irvine is just outside of Los Angeles, about an hour's drive away. As they drove, Schwartzie said to the professor: "We have a long enough drive ahead of us. It's a pity not to do anything. I suggest that in the meantime I'll read the Megila, and you'll listen while you drive." The professor agreed.
After an hour's drive and a leisurely Megila reading, the professor and Schwartzie arrived in Irvine.
Wanting to drop him off in a convenient location, the professor asked his passenger, "Where do you need to go?"
Schwartzie responded, "To the bus station."
At that moment, it was clear to the professor that Schwartzie had hitched the ride just to read the Megila for him.
The story could end here, and it would be a nice anecdote about a young, enthusiastic Chabad rabbi doing his thing. Did the professor think that the rabbi was crazy to take two hours out of his day so that he would do a mitzva that he didn't particularly care about? Did Schwartzie think that what he had done was so significant that he even bothered to share it with anyone?
Perhaps we would have never even known about this story if a sequel hadn't happened decades later.
More than 30 years roll by. Schwartzie passed away in the beginning of 2017. Rabbi Mayshe Schwartz, one of Schwartzei's sons, is codirector with his wife of the Chabad Chai Center in Brookline, Massachusetts.
Rabbi Mayshe was visiting Crown Heights, Brooklyn. He met a student in the Chabad yeshiva in Crown Heights.
The young man asks Rabbi Mayshe, "Are you the son of Rabbi Shlomo Schwartz?"
Mayshe answers "yes" and the young man insists that he listen to his story.
"I grew up in an assimilated family. When I was nearly 20, I decided to do learn more about my Jewish roots and to study in a yeshiva. My parents got frightened. Their dream was that I would go to college, and studying in yeshiva seemed like a nightmare for them. A fierce conflict developed between me and my parents.
"At some point my parents suggested we have a 'family intervention,' to which we will also invite my grandparents to discuss the crisis. Grandpa was a respectable professor, and my parents were sure he would support their perspective.
"Grandpa listened to both sides. Then he turned to me and asked, 'What yeshiva do you want to go to?'
" 'The Chabad yeshiva,' I replied.
"Surprisingly, Grandpa said: 'Well then, that's good. Go there.'
"My parents were truly shocked. What happened to Grandpa that he supported such a move?
"Grandpa told a story about an experience he had with a young Chabad rabbi in the early 80s at UCLA. It was on Purim. He was the professor who drove the car and heard the reading of the Megila from Schwartzie. Grandpa concluded: 'If this yeshiva educates young people to have such values, to have such devotion to other people to the point of dedicating hours for someone else to have a single mitzva, I am happy that my grandson will go to study in a place like this.' "
To read more uplifting stories from Schwartzie's life, read "I Love When That Happens" Available on amazon.com
ShabbaTTogether
Combining the spiritual beauty of Shabbat with classes, workshops and panel discussions at locations around the world, this ShabbaTTogether gatherings, coordinated by the Ruderman Chabad Inclusion Initiative (RCII), highlighted the vantage point of people with differences, as well as emphasized the importance of inclusion within Jewish communities worldwide. The second annual International ShabbaTTogether weekend represented a significant expansion by the Ruderman Chabad Inclusion Initiative, growing from 260 venues last year to 600 this year.
Chabad Women Emissaries
Hailing from as far away as Laos and Angola, Ghana and Uzbekistan, more than 3,000 Chabad-Lubavitch women emissaries and communal leaders from around the world convened in Crown Heights, Brooklyn, for the annual International Conference of Chabad-Lubavitch Women Emissaries. The women from, serving in crucial leadership positions, gather for five days of brainstorming about the future of world Jewry and their roles as representatives of the Chabad-Lubavitch movement.
Freely Translated and Adapted
Rosh Chodesh Adar II, 5738 (1978)
As you surely know, the special additional Torah portion, Parshas Zachor, which is read on the Shabbos before Purim, contains the commandments to remember what Amalek, the arch enemy of our Jewish people, did to our people when they were on their way to receive the Torah at Sinai.
Amalek's unprovoked and stealthy attack was calculated to shake their belief in G-d and dampen their enthusiasm for His Torah and mitzvos [commandments].
Haman, a direct descendant of Amalek, was driven by hatred of the Jews, because "their laws were different from those of any other people," as the Megilla states. Likewise did all subsequent Amalekites and Hamans of all ages hate the Jews.
But "Amalek" - in a wider sense - represents all obstacles and hindrances which a Jew encounters on his, or her, way to receive and observe the Torah and mitzvos with enthusiasm and joy in the everyday life.
And so Parshas Zachor comes to remind us, and never forget, that "Amalekites" exist in every generation and in every day and age, and that we must not allow ourselves to be deterred or discouraged by any Amalekite in any shape or form.
If the question be asked, "Why has G-d done thus?"
Why should a Jew be confronted with such trials and difficulties?
The answer is, that every Jew has been given the necessary powers to overcome all such "Amalekites," and he is expected to use them, in order to demonstrate to himself and others that nothing will deter him, nor dampen his fervor, in the observance of the Torah and mitzvos in accordance with G-d's Will.
And once he recognizes that whatever difficulty he encounters is really a test of his faith in G-d, and resolves firmly to meet the challenge, he will soon see that no "Amalek" of any kind is a match for the Divine powers of the Jewish soul.
Indeed, far from being insurmountable obstructions, they turn out to be helpers and catalysts for ever greater achievements, having been instrumental in mobilizing those inner powers which would have otherwise remained dormant.
This is also forcefully brought out in the Megilla [Scroll (of Esther)], in the example of Mordechai the Jew, who "would not bend his knee nor bow down" before Haman.
Why has G-d done thus? Why should a Jew be confronted with such trials and difficulties?
As a result of this indomitable stance, not only was Haman's power totally broken, but many enemies be came friends, as the Megilla tells us that "many of the peoples of the land were becoming 'Jewish,' for the fear of Mordechai fell upon them!"
May G-d grant that each and all of you should go from strength to strength in emulating Mordechai the Jew, advancing in all matters of Judaism, Torah and mitzvos, with joy and gladness of heart, and may you all be blessed with a full measure of "light, joy, gladness, and honor," both in the plain sense as well as in the inner meaning of these terms in accordance with the interpretation of our Sages - "Light - this is the Torah... Honor - this is tefillin" - since the Torah and mitzvot, though a "must" for their own sake, are the channels and vessels to receive and enjoy G-d's blessings in all needs, materially and spiritually.
Wishing each and all of you a happy Purim, and may its inspiration be with you every day throughout the year.
Who was Esther?
Esther (known in Hebrew as Hadassah), was orphaned and raised by her relative, Mordechai. She became Queen of Persia after the execution of Queen Vashti, and, because of her great self-sacrifice, became the primary figure responsible for saving the Jews from annihilation during the Purim plot. She wrote the Megilat Esther which was accepted by the Sages to be included in the Jewish canon. Her son, Darius II, embarked on the rebuilding of the Second Holy Temple following the death of Ahasuerus.
Rabbi Shmuel M. Butman
Every deliverance of the Jewish people is connected. The Exodus from Egypt, Purim, and the true and complete Redemption in the Messianic Era, are all interrelated.
Interestingly, we can see this connection in the small but powerful Hebrew word, "im" meaning "if."
If you believe... if you truly long for Moshiach... if you await his coming. The word "im" is made up of the letters alef and mem.
The Redemption of the Jews from Egypt was brought about through Aaron and Moses - whose names respectively begin with alef and mem.
The deliverance of the Jews from Haman's wicked plan of annihilation was brought about through Esther and Mordechai - again, alef and mem.
And the Final Redemption, which we await so eagerly, will be heralded by Elijah the Prophet and initiated by Moshiach - respectively alef and mem.
There is another interesting aspect in the relationship between the Exodus and Purim to the Messianic Era.
According to Moses Maimonides, the Messianic Era can be initiated in one of two ways. It can come about supernaturally, with miracles abounding, as did the Exodus from Egypt. Or it can come about in a seemingly natural manner, as did the deliverance of the Jews from the hands of Haman as celebrated on Purim.
For, on the surface, Esther's appointment as Queen and Mordechai overhearing the plot to kill Ahasuerus, thus saving the King's life and leaving him indebted to Mordechai, were "coincidences." But in truth, these were hidden miracles which occurred within the "laws of nature."
May we merit on this very Purim, to experience the true deliverance of the Jewish people and exodus from our final exile to the Holy Land with our righteous Moshiach, NOW!
And you shall command the Children of Israel, that they bring to you pure olive oil (Ex. 27:20)
The Jewish people are likened to the olive, at it states in Jeremiah (11:16): "An evergreen olive tree, beautiful in fruit and form, did the L-rd call your name." In the same way that all other liquids can be mixed together, whereas oil always floats to the top, so too is it impossible for the Jewish people to fully assimilate among the nations of the world. And when Jews carry out G-d's will, they merit to stand above the entire world.
(Midrash Rabba)
Why was olive oil chosen as the substance with which the menora in the Holy Temple was lit each day? Olive oil can only be extracted from the olive by crushing the fruit. This contains a practical lesson for every Jew: Torah knowledge and fine character traits are not automatically acquired; a person must invest hard work and much effort to attain them.
(Parparot LaTorah)
Aaron shall bear the judgment of the Children of Israel upon his heart, before the L-rd continually (Ex. 28:30)
Aaron, the High Priest, was the "heart" of the Jewish people, keenly sensing the pain and suffering of each individual, and constantly praying to G-d that He alleviate it.
(Beer Mayim Chaim)
And I will dwell among the Children of Israel, and I will be their G-d (Elokim) (Ex. 29:45)
Why does the Torah use the Divine Name "Elokim," which indicates G-d's attribute of judgment? When a father loves his child, he expresses that love by protecting him from harm and judging anyone who attempts to hurt him. Similarly, our Father in Heaven uses His attribute of judgment when dealing with the enemies of the Jewish people.
(The Magid of Mezeritch)
Rabbi Elazar Rokeach of Amsterdam sat at the head of the long table crowded with relatives and prominent members of the community. It was Purim, and the great rabbi was about to begin the festive Purim meal.
Rabbi Elazar was not only famous as an outstanding Torah scholar and authority on Jewish law, but was also a noted Kabbalist. Even the non-Jews of Holland recognized and respected him for his piety and holiness. Before coming to Amsterdam in 1735, Rabbi Elazar had served as Chief Rabbi in several important cities in Poland, among them Brodi and Cracow. The Dutch royal palace had even minted a special coin in honor of his arrival, with a likeness of the esteemed Jewish sage.
The huge table was laden with enormous platters of meat, stuffed fish and other delicacies that had been sent to Rabbi Elazar as shalach manot (the special gifts of food that are one of the mitzvot [commandments] of Purim). Fine wines and other beverages were also available in abundance. In between the many courses, Rabbi Elazar held forth on the meaning and significance of the Purim holiday.
The celebration was well underway when a knock was heard at the door. Standing on the threshold were three emissaries of the queen on an urgent mission. After apologizing profusely for interrupting, they asked to speak to the elderly rabbi. Rabbi Elazar motioned for them to approach the table and deliver their message. They told him that in a certain district of Holland a dam had burst, and that thousands of innocent people were in danger of drowning.
As is obvious from its name, much of the Netherlands ("lowlands") lies below sea level. Over the centuries, a series of dams - high, fortified walls - were built to protect the Dutch people from being inundated by the ocean. One of these dams had now given way, and a sizeable portion of the country was in the direct path of the water.
The queen's emissaries had heard much about the piety of the saintly rabbi. Thus, after delivering their message, they fully expected him go off into a corner and pray. Surprisingly, however, they were invited to sit down and join in the festivities.
It was even more curious when Rabbi Elazar ordered every bottle of wine and whiskey remaining in the house to be placed on the table. Within minutes it was covered with an assortment of bottles and decanters. "Now, gentlemen," he continued, "let us fulfill the mitzva commandment of the day to the best of our abilities. We will drink until we cannot distinguish between 'cursed is Haman' and 'blessed is Mordechai.' "
The dozens of guests, including the venerable rabbi, quickly drained all of the assorted bottles of liquor. Before the astonished eyes of the queen's emissaries the elderly rabbi jumped up to conduct the revelry, whereupon everyone began dancing around the table.
The emissaries could not believe what they were seeing. The scene in the rabbi's house was starting to resemble an unruly tavern. Without anyone noticing, the three men crept outside and returned to the royal palace.
The queen was overjoyed to see them. She told them that their mission had been successful, and that the breach in the dam had been repaired. Instead of death and destruction, the damage had actually been quite minimal.
The emissaries were shocked, especially when they learned that the dam had been fixed at the exact time Rabbi Elazar and his guests were at the height of their carousing...
They proceeded to describe to the queen everything they had witnessed in the rabbi's house. Now it was the queen's turn to be surprised, and on two accounts: How could such an esteemed rabbi have behaved in such a manner? And more importantly, why was it that the workers had suddenly been able to fix the dam at that exact moment?
A few days later Rabbi Elazar was summoned before the queen. Officially, it was to be thanked on behalf of the nation. Privately, however, the queen hoped to clarify exactly what had happened that day.
When the right moment presented itself the queen asked him directly. Rabbi Elazar smiled, his countenance exuding an ancient wisdom. "We Jews act in a unique manner," he replied. "Whenever it seems as if G-d is angry, we try to appease Him by fulfilling His will.
"The day the dam broke was Purim," he continued, "when we are commanded to be happy to the point of intoxication. Had I responded by praying and imploring G-d amidst tears, not only would I have failed to fulfill His wishes, but actually transgressed one of His commandments. It was precisely because I recognized the magnitude of the danger that I encouraged everyone to be even more joyful, in the hope it would arouse G-d's mercy."
The queen was very pleased by Rabbi Elazar's explanation, and sent him home accompanied by a royal entourage.
In the portion of Tetzaveh we read: "Command the Children of Israel that they bring you pure olive oil, pounded, for the lighting, to cause a light to burn always" (Ex. 27:20) The First and Second Holy Temples illuminated the world with their light for a specific and limited period of time. The Third Holy Temple, however, which will be rebuilt when Moshiach comes, will be in fulfillment of the latter half of the verse, "to cause a light to burn always." Its light will never be extinguished.
(Rabbi Yitzchak Karo)
