For whoever still comes by to read my very occasional posts, here's my contribution to Toronto Purim Torah 5777: The Torah's 618th mitzvah, Jewsplaining:
In Bamidbar 20:8, G-d instructs Moshe, “And you shall speak to the stone,” from which Rabbi Abba bar Eban derived a commandment to lecture the United Nations on behalf of G-d. (Eduyot 3:7) Rabbi Abba’s protégés expanded the mitzvah to include lecturing all ignorant people, and Rabba Caroline Glick expanded it further to include talking to actual rocks. (Shabbat, Perek Rabbi Elazar d’Milah) Sefer HaChinuch lists this as the Torah’s 618th mitzvah: Jewsplaining. Israelis prefer to call it Hasbara, meaning “condescension”.
Within this daily mitzvah, every Jew is obligated to seek out a hostile listener and explain the Middle East to him/her/it for at least eighteen minutes, without convincing him/her/it. Children may also be obligated, because Jewsplaining requires neither intelligence nor maturity, only a willingness to loudly repeat one-sided tropes like “Jordan is the actual Palestinian state” and “Israel invented oxygen, go boycott oxygen” until the other side draws a weapon or walks away.
One does not recite a blessing before Jewsplaining. Per Rashba (1:18), we do not recite a blessing for a mitzvah which depends on another party for its fulfillment; one example is tzedakah, since the intended recipient might decline. Regarding Jewsplaining, the mitzvah is fulfilled only if the listener remains deaf like a stone, and so one’s success depends on the listener being stubborn. Therefore, there is no blessing. [Note, though, that some authorities rule that the Jewsplainer fulfills her obligation so long as she thinks convincing the listener is impossible. Even if the listener changes his mind, it may be assumed that he was already uncertain, and the speaker’s role was only indirect grama.]
I would have written more, such as regarding the Karaites over at the New Israel Fund and their interpretation of this mitzvah, but there was no room in our publication...
Showing posts with label Calendar: Purim. Show all posts
Showing posts with label Calendar: Purim. Show all posts
Friday, March 10, 2017
Monday, March 2, 2015
Purim Torah 5775
Since I've been speaking about death so much lately, here's my contribution to Purim Torah 5775: The Torah's 616th mitzvah, Assisted Suicide:
Vayikra 19:16 warns, “You shall not stand by as the blood of your friend is shed.” From this verse, the Supreme Court of Canada shli”t derives the Torah’s 616th mitzvah: To assist your friend in dying. This active commandment is an aseh haba michlal lav, a command derived from a prohibition: You must not stand by, but rather, you must act.
Writing in Carter v. Canada (Attorney General), 2015 SCC 5, the Supreme Court explained further that prohibitions against helping others to die are misguided, as they cause early death. They wrote, “[T]he prohibition deprives some individuals of life, as it has the effect of forcing some individuals to take their own lives prematurely, for fear that they would be incapable of doing so when they reached the point where suffering was intolerable.” Therefore, the Court concluded, it is better to pledge to assist someone to end his life, so that he will live long enough for you to end it, and not kill himself earlier. [Note: This was not a Purim paragraph; this is part of their actual decision. You can look it up.]
The decision did not come without controversy. Rabbi Moshe L’chaim shli”t argued that the talmudic principle, “We do not sin in order to provide merit for another (Shabbat 4a)” should apply, since the killer here sins (murder) in order to prevent his victim from sinning (suicide). However, an amicus brief filed by the KFMI (Kosher Frozen Meals Industry) contended that assisting others in dying is a time-honoured religious practice, and it should be protected regardless of talmudic logic.
Scholars disagree regarding whether it is appropriate to recite a blessing when assisting at the time of death. Igeret She’ol suggests that m’chayeh hameitim (“He who gives life to the dead”) should be recited, since the assister has lengthened the life of his victim by killing him. In response, Bila haMavet argues that no blessing should be recited; the mitzvah of extending the victim’s life has concluded, and therefore the blessing would not be recited over la’asiyato (preceding the mitzvah), as is required.
There is also considerable disagreement regarding the appropriate punishment for a physician who refuses to assist in ending a life. The Royal College of Physicians and Surgeons of Canada favours lashes, but Gesher haMavet disagrees, because failure to assist is a lav she’ein bo maaseh (a prohibition violated via inaction), and therefore there is no corporal punishment.
Another question arises regarding the proper means of assisting. Per Maavir Yabok, it would be best to minimize one’s assistance by using a shinui (an abnormal action), as well as grama (an action which does not directly cause the result). An example would be to place an obstruction in a breathing tube, then use the back of one’s thumb to push a button which would cause carbon dioxide to vent into the tube (shinui), and then to remove the obstruction from the breathing tube (grama). However, Artscroll’s Laws of Assisting Death contends that use of grama could invalidate the mitzvah.The Artscroll guide prefers direct administration of a poison pill, but it acknowledges some debate regarding the blessing the patient should recite upon the pill.
Vayikra 19:16 warns, “You shall not stand by as the blood of your friend is shed.” From this verse, the Supreme Court of Canada shli”t derives the Torah’s 616th mitzvah: To assist your friend in dying. This active commandment is an aseh haba michlal lav, a command derived from a prohibition: You must not stand by, but rather, you must act.
Writing in Carter v. Canada (Attorney General), 2015 SCC 5, the Supreme Court explained further that prohibitions against helping others to die are misguided, as they cause early death. They wrote, “[T]he prohibition deprives some individuals of life, as it has the effect of forcing some individuals to take their own lives prematurely, for fear that they would be incapable of doing so when they reached the point where suffering was intolerable.” Therefore, the Court concluded, it is better to pledge to assist someone to end his life, so that he will live long enough for you to end it, and not kill himself earlier. [Note: This was not a Purim paragraph; this is part of their actual decision. You can look it up.]
The decision did not come without controversy. Rabbi Moshe L’chaim shli”t argued that the talmudic principle, “We do not sin in order to provide merit for another (Shabbat 4a)” should apply, since the killer here sins (murder) in order to prevent his victim from sinning (suicide). However, an amicus brief filed by the KFMI (Kosher Frozen Meals Industry) contended that assisting others in dying is a time-honoured religious practice, and it should be protected regardless of talmudic logic.
Scholars disagree regarding whether it is appropriate to recite a blessing when assisting at the time of death. Igeret She’ol suggests that m’chayeh hameitim (“He who gives life to the dead”) should be recited, since the assister has lengthened the life of his victim by killing him. In response, Bila haMavet argues that no blessing should be recited; the mitzvah of extending the victim’s life has concluded, and therefore the blessing would not be recited over la’asiyato (preceding the mitzvah), as is required.
There is also considerable disagreement regarding the appropriate punishment for a physician who refuses to assist in ending a life. The Royal College of Physicians and Surgeons of Canada favours lashes, but Gesher haMavet disagrees, because failure to assist is a lav she’ein bo maaseh (a prohibition violated via inaction), and therefore there is no corporal punishment.
Another question arises regarding the proper means of assisting. Per Maavir Yabok, it would be best to minimize one’s assistance by using a shinui (an abnormal action), as well as grama (an action which does not directly cause the result). An example would be to place an obstruction in a breathing tube, then use the back of one’s thumb to push a button which would cause carbon dioxide to vent into the tube (shinui), and then to remove the obstruction from the breathing tube (grama). However, Artscroll’s Laws of Assisting Death contends that use of grama could invalidate the mitzvah.The Artscroll guide prefers direct administration of a poison pill, but it acknowledges some debate regarding the blessing the patient should recite upon the pill.
Thursday, February 19, 2015
Esther's Bloody War?
In case the few remaining readers have been wondering where I've been, quite a bit of my time in the past week has been dedicated to writing a new edition of Shiur Theatre - "Esther's War" - for our Beit Midrash. In a presentation this Shabbos, we will look at the halachic and ethical questions raised by the bloodshed, and fear-based conversion, that occurred in the events of the original Purim.
I don't expect to share the script here (at least, not until I see how it is received on Shabbos...), but here is the accompanying source sheet. I don't imagine it will be all that intelligible without the script, but some of the sources may be interesting. It is also downloadable in pdf here.
I don't expect to share the script here (at least, not until I see how it is received on Shabbos...), but here is the accompanying source sheet. I don't imagine it will be all that intelligible without the script, but some of the sources may be interesting. It is also downloadable in pdf here.
Persian conversion to Judaism out of fear: Is it
legitimate?
1. Esther 8:17
וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי־נָפַל פַּחַד־הַיְּהוּדִים
עֲלֵיהֶם:
And many from the population converted themselves to
Judaism, for the fear of Mordechai had fallen upon them.
2. Talmud, Yevamot 24b
וכן מי שנתגייר לשום שולחן מלכים, לשום עבדי שלמה, אינן גרים, דברי ר'
נחמיה; שהיה רבי נחמיה אומר: אחד גירי אריות, ואחד גירי חלומות, ואחד גירי מרדכי
ואסתר אינן גרים... א"ר יצחק בר שמואל בר מרתא משמיה דרב: הלכה כדברי האומר
כולם גרים הם...
One who converts in order to partake of a royal table,
or to be among Solomon's servants, is not a valid convert, per Rabbi Nechemiah.
For Rabbi Nechemiah said: Those who have converted for fear of wild animals or
due to dreams, and those who converted in the days of Mordechai and Esther,
are not valid converts…
Rav said: The law follows the view that they are all
valid converts [after the fact].
3. Shulchan Aruch Yoreh
Deah 268:12
כשיבא הגר להתגייר, בודקים אחריו שמא בגלל ממון שיטול או בשביל שררה שיזכה
לה או מפני הפחד בא ליכנס לדת.
When one comes to convert, we investigate whether he
might be trying to enter the religion to acquire money, or to achieve power, or
out of fear.
4. Tosafot, Yevamot 24b לא
קשה דאמרינן בהערל (עט.) גבי מעשה דגבעונים דבימי דוד נתוספו גרים על ישראל
ק"ן אלף וי"ל דמעצמן נתגיירו כדאשכחן גבי מרדכי ואסתר ורבים מעמי הארץ
מתיהדים
But doesn't the Talmud (Yevamot 79a) say regarding the
event with the Gibeonites in King David's day, that 150,000 people converted? Perhaps
they converted independently, as occurred in the days of Mordechai and
Esther…
The invasion of Canaan: Does the Torah endorse
bloodshed beyond self-defense, and looting?
5. Bereishit 34:25-27
וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים וַיִּקְחוּ
שְׁנֵי־בְנֵי־יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ וַיָּבֹאוּ
עַל־הָעִיר בֶּטַח וַיַּהַרְגוּ כָּל־זָכָר: וְאֶת־חֲמוֹר וְאֶת־שְׁכֶם בְּנוֹ
הָרְגוּ לְפִי־חָרֶב וַיִּקְחוּ אֶת־דִּינָה מִבֵּית שְׁכֶם וַיֵּצֵאוּ: בְּנֵי
יַעֲקֹב בָּאוּ עַל־הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם:
And on the third day, when they were in pain, two sons
of Yaakov, Shimon and Levi, brothers of Dinah, took their swords and came upon
the secure city, and killed every male. And they killed Chamor and his son
Shechem by the sword, and they took Dinah from the house of Shechem, and they
left. The sons of Yaakov came upon the corpses and despoiled the city, for
contaminating their sister.
6. Yehoshua 12:7-24
וְאֵלֶּה מַלְכֵי הָאָרֶץ אֲשֶׁר הִכָּה יְהוֹשֻׁעַ וּבְנֵי יִשְׂרָאֵל...
מֶלֶךְ יְרִיחוֹ אֶחָד מֶלֶךְ הָעַי אֲשֶׁר־מִצַּד בֵּית־אֵל אֶחָד: מֶלֶךְ
יְרוּשָׁלִַם אֶחָד מֶלֶךְ חֶבְרוֹן אֶחָד: מֶלֶךְ יַרְמוּת אֶחָד מֶלֶךְ לָכִישׁ
אֶחָד:... כָּל־מְלָכִים שְׁלֹשִׁים וְאֶחָד:
And these are the kings of the land whom Yehoshua and
the Children of Israel struck… One was the king of Jericho, one was the king of
Ai beside Bethel. One was the king of Jerusalem, one was the king of Hebron.
One was the king of Yarmut, one was the king of Lachish… all of the kings
were 31.
7. Devarim 20:10
כִּי־תִקְרַב אֶל־עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם:
When you draw near to a city, to battle it, you shall
call to it for peace.
8. Commentary of Rabbi
Samson Raphael Hirsch to Devarim 23:10
הספרי מדגיש "על - איביך - כנגד אויביך אתה נלחם"; התורה מניחה
שתילחם רק באלה שהראו את עצמם כאויביך, שסבלת מאיבתם ואתה מצפה מהם למעשי איבה,
ולפיכך אפילו תתקיף אותם, רק תגן על עצמך; דברים אלה שוללים כל מלחמת כיבוש
"When you go to war against
your enemy" – A midrash emphasizes, "against your enemy – you wage
war against your enemies." The Torah establishes that you will battle
only those who show themselves to be your enemy, from whose enmity you have
suffered, and from whom you anticipate acts of enmity. Therefore, even should
you strike them, you shall only defend yourself. This message rejects all wars
of conquest.
9. Rabbi Moses Maimonides,
Mishneh Torah, Hilchot Melachim 6:7
כשצרין על עיר לתפשה, אין מקיפין אותה מארבע רוחותיה אלא משלש רוחותיה,
ומניחין מקום לבורח ולכל מי שירצה להמלט על נפשו
When besieging a city to capture it, we do not
surround it on its four sides, but only from three sides. And we leave a space
to flee, and all who wish may flee for their lives.
10. Rabbi Moses Maimonides,
Mishneh Torah, Hilchot Melachim 9:14
חייבין להושיב דיינין ושופטים בכל פלך ופלך לדון בשש מצות אלו, ולהזהיר את
העם... ומפני זה נתחייבו כל בעלי שכם הריגה, שהרי שכם גזל והם ראו וידעו ולא דנוהו...
Noachides are obligated to establish judges in every
place to judge these six commands and instruct the nation… and this is why all
of the members of Shechem were liable for death. Shechem kidnapped, and they
saw and knew and did not judge him…
11. Devarim 9:5
לֹא בְצִדְקָתְךָ וּבְיֹשֶׁר לְבָבְךָ אַתָּה בָא לָרֶשֶׁת אֶת־אַרְצָם
כִּי בְּרִשְׁעַת הַגּוֹיִם הָאֵלֶּה ד' אֱלֹקֶיךָ מוֹרִישָׁם מִפָּנֶיךָ...
Not due to your
righteousness and the straightness of your heart do you come to take their
land, but due to the wickedness of these nations does your G-d take them
from before you…
12. Rabbi Shaul Yisraeli,
Amud haYemini 16:2
אין יסוד מספיק להתיר פעולה נגד הציבור שנמנע למלא חובתו ולבער מתוכו את
המרצחים, כל עוד שיתכן שיש להם אמתלא של פחד או לחץ וכוצא בו.
There are insufficient grounds to permit action
against a community that refuses to fulfill its obligation and eliminate
murderers from their midst, so long as they may have the excuse of fear,
pressure and the like.
13. Rabbi Yehudah Loeb
(Maharal), Gur Aryeh to Bereishit 34:13
ואף על גב דאמרה התורה (דברים כ, י) "כי תקרב אל עיר להלחם עליה וקראת
אליה לשלום", היינו היכי דלא עשו לישראל דבר, אבל היכי דעשו לישראל דבר, כגון
זה שפרצו בהם לעשות להם נבלה, אף על גב דלא עשה רק אחד מהם - כיון דמכלל העם הוא,
כיון שפרצו להם תחלה - מותרים ליקח נקמתם מהם.
Deuteronomy 20:10 says, "you shall call to it for
peace", but that is where they have not acted upon Israel. Where they have
acted toward Israel, such as here [Shechem] where they had broken forth, doing
this repellent thing, then even though only one of them had done it, since
they had attacked first, Israel was permitted to respond. So, too, for all
wars, even where only one of them had acted, he is part of the nation. Since
they attacked first, we were permitted to go to war against them…
14. Talmud Yerushalmi,
Sheviit 6:1
שלש פרסטיניות שלח יהושע לארץ ישראל עד שלא
יכנסו לארץ מי שהוא רוצה להפנות יפנה להשלים ישלים לעשות מלחמה יעשה
Joshua sent three messages
into Israel, before the Jews entered the land: Those who want to leave, may do
so. Those who want to make peace, may do so. Those who want to make war,
may do so.
15. Rabbi Moses Maimonides,
Mishneh Torah, Hilchot Melachim 6:1
אין עושין מלחמה עם אדם בעולם עד שקוראין לו שלום אחד
מלחמת הרשות ואחד מלחמת מצוה, שנאמר כי תקרב אל עיר להלחם עליה וקראת אליה לשלום,
אם השלימו וקבלו שבע מצות שנצטוו בני נח עליהן אין הורגין מהן נשמה והרי הן למס,
שנאמר יהיו לך למס ועבדוך
We may not declare war upon
any human being, anywhere, until we first sue for peace.
This applies both to "authorized wars" and "obligatory
wars," as it is written, "When you draw near to a city to fight
against her, you shall call to her for peace." Should they make peace and
accept the laws in which Noachides are instructed, we would not kill anyone
there. We would collect taxes, as it is written, "They will be tribute to
you, and will serve you."
16. Commentary of Rabbi Samson Raphael Hirsch to Bereishit
34:25
עתה מתחילה הגנות, ואין בדעתנו לחפות עליה. אילו הרגו את שכם וחמור, ודאי
היה הדין עמהם. אך הם לא חסו על אנשים חסרי מגן, המסורים בידיהם בלא כוח. גדולה
מזו, הם שדדו, ובדרך כלל פקדו על אנשי העיר את עוון אדוניהם. לכך לא היתה כל
הצדקה.
Now the disgrace begins, and
we do not intend to cover it up. Had they killed Shechem and Chamor, justice
would certainly have been with them. But they did not spare the defenseless
men who were given into their hands, who had no strength. Worse, they
looted, and generally made the inhabitants pay for the crime of their
master. For this there was no justification.
17. Rabbi Avraham Shapira, War
and Ethics, Techumin 4, pg. 182
כל עוד אין סכנה
ממשית לחיילינו אין היתר לפגוע בנפש ואף לא ברכוש. אולם כאשר הסכנה היא מוחשית,
הרי שיש לזכור שעל כף המאזניים אין עומדת רק היחידה הלוחמת מול האוכלוסיה האזרחית,
איבודה של יחידה אחת או חלק ממנה עלול לפגוע במערכת המלחמה כולה.
When there is no substantive risk to our soldiers, there is no permission to strike lives or property.
However, when there is a discernible risk, one must remember that it is not
only a matter of weighing one unit opposite a civilian population on the scale.
The loss of one unit, or part of it, can affect the entire battle…
18. Rabbi Aharon
Lichtenstein, Ethics and War, Techumin 4, pg. 185
המחיר נתבע גם
מהאויב, שאף הוא נחון בצלם אלוהים, ויש לדאוב בכל מקרה שמעשה ידיו של הקב"ה
טובעים בים. בנקודה זו מהווה הגורם הכמותי גורם בעל משמעות, ויש בהחלט לשקול את
מידת הצידוק שבפגיעה ברבים על מנת להציל את היחיד.
The price [of war] is also paid by the enemy, who is
also graced with the Divine image, and one should grieve whenever G-d's creations drown in the sea. On
this point, the issue of quantity is meaningful, and one certainly must weigh
the justifications for harming many in order to save an individual.
The eternal war with Amalek: Where does it come from,
and where is it going?
19. Verses of Amalek
- Bereishit 36:12 Amalek is the
grandson of Esav
- Shemot 17 Amalek's first unprovoked attack in the
wilderness
- Bamidbar 14 Amalek's second unprovoked attack in the
wilderness
- Devarim 25 Amalek's first unprovoked attack in the
wilderness, re-told
- Shoftim 3 Amalek and Moav join forces against the
Jews
- Shoftim 6 Amalek and Midian join forces against the
Jews
- Shemuel I 15 King Saul leads a war against Amalek
- Shemuel I 27 Future-King David raids Amalek
- Shemuel I 30 Amalek burns down the Jewish city of Tziklag
- Shemuel II 1 An Amalekite claims to have murdered King Saul
- Divrei haYamim I 4 The tribe of Shimon wages war upon
Amalek
20. Talmud Yerushalmi,
Yevamot 2:6
"כי המן בן המדתא".
וכי בן המדתא היה? אלא צורר בן צורר אוף הכא קוצץ בן קוצץ.
"For Haman, son of Hamedata" – Was Haman
really a son of Hamedata? No; the text is simply identifying Haman as an
enemy, "son of" an enemy.
21. Talmud, Gittin 57b
מבני בניו של המן למדו תורה בבני ברק
Some of Haman's grandchildren learned Torah in Bnei
Brak.
22. Rabbi Joseph Dov Soloveitchik, Fate and Destiny,
footnote 25, citing Rabbi Moshe Soloveitchik
If any people seeks to
destroy us, we are commanded to do battle against it when it
rises up against us, and this battle of ours is an obligatory war on the basis
of the verse from Exodus (17:16), "The Lord will have war with Amalek
from generation to generation."
23. Elliott Horowitz, Reckless Rites: Purim and the
Legacy of Jewish Violence, pg. 1
In the spring of 2004, as this book was slouching
toward completion, Jeffrey Goldberg reported in the New Yorker about a series of disturbIing
interviews he had recently conducted with Jewish settlers in the West Bank and
Gaza. "The Palestinians are Amalek," he was told by Benzi Lieberman,
chairman of the Council of Settlements. "We will destroy them,"
Lieberman continued. "We won't kill them all. But we will destroy their
ability to think as a nation. We will destroy Palestinian nationalism."
And Moshe Feiglin, a leading Likud activist, told Goldberg: "The Arabs
engage in typical Amalek behavior. I can't prove this genetically, but this is
the behavior of Amalek."
The bloody war of Purim: How bloody was it?
24. Esther 8:5-8
וַתֹּאמֶר אִם־עַל־הַמֶּלֶךְ טוֹב וְאִם־מָצָאתִי חֵן לְפָנָיו וְכָשֵׁר
הַדָּבָר לִפְנֵי הַמֶּלֶךְ וְטוֹבָה אֲנִי בְּעֵינָיו יִכָּתֵב לְהָשִׁיב
אֶת־הַסְּפָרִים מַחֲשֶׁבֶת הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי אֲשֶׁר כָּתַב
לְאַבֵּד אֶת־הַיְּהוּדִים אֲשֶׁר בְּכָל־מְדִינוֹת הַמֶּלֶךְ... וַיֹּאמֶר
הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ לְאֶסְתֵּר הַמַּלְכָּה וּלְמָרְדֳּכַי הַיְּהוּדִי
הִנֵּה בֵית־הָמָן נָתַתִּי לְאֶסְתֵּר וְאֹתוֹ תָּלוּ עַל־הָעֵץ עַל
אֲשֶׁר־שָׁלַח יָדוֹ בַּיְּהוּדִים: וְאַתֶּם כִּתְבוּ עַל־הַיְּהוּדִים כַּטּוֹב
בְּעֵינֵיכֶם בְּשֵׁם הַמֶּלֶךְ וְחִתְמוּ בְּטַבַּעַת הַמֶּלֶךְ כִּי־כְתָב
אֲשֶׁר־נִכְתָּב בְּשֵׁם־הַמֶּלֶךְ וְנַחְתּוֹם בְּטַבַּעַת הַמֶּלֶךְ אֵין
לְהָשִׁיב:
And Esther said: If it would be good before the king,
and if I have found favour before him, and if it would be appropriate before
the king, and if I would be good in his eyes, let it be recorded to retract
the scrolls, the plan of Haman son of Hamedata the Aggagite, who has
written to destroy the Jews in all of the king's lands!...
And King Achashverosh said to Queen Esther and to Mordechai
the Jew: Behold, I have given the house of Haman to Esther, and they have hung
him upon the tree for sending his hand against the Jews. Now, write upon the
Jews as is good in your eyes in the name of the king, and seal it with the
king's ring, for one may not retract a text written in the king's name and
sealed with the king's ring.
25. Esther 8:10-11
וַיִּכְתֹּב בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ וַיַּחְתֹּם בְּטַבַּעַת
הַמֶּלֶךְ וַיִּשְׁלַח סְפָרִים בְּיַד הָרָצִים בַּסּוּסִים רֹכְבֵי הָרֶכֶשׁ
הָאֲחַשְׁתְּרָנִים בְּנֵי הָרַמָּכִים: אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים
אֲשֶׁר בְּכָל־עִיר־וָעִיר לְהִקָּהֵל וְלַעֲמֹד עַל־נַפְשָׁם לְהַשְׁמִיד
וְלַהֲרֹג וּלְאַבֵּד אֶת־כָּל־חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים
וּשְׁלָלָם לָבוֹז:
And he wrote in the name of King Achashverosh… that
the king had permitted the Jews of every city to gather and stand upon their
lives, to destroy and kill and eliminate the collective might of the nations
who had besieged them, children and women, and take their spoils.
26. Esther 9:15-16
וַיִּקָּהֲלוּ הַיְּהוּדִים אֲשֶׁר־בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה
עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה
לֹא שָׁלְחוּ אֶת־יָדָם: וּשְׁאָר הַיְּהוּדִים אֲשֶׁר בִּמְדִינוֹת הַמֶּלֶךְ
נִקְהֲלוּ וְעָמֹד עַל־נַפְשָׁם וְנוֹחַ מֵאֹיְבֵיהֶם וְהָרֹג בְּשֹׂנְאֵיהֶם
חֲמִשָּׁה וְשִׁבְעִים אָלֶף וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם
And the Jews of Shushan gathered on the 14th
of Adar as well, and they killed in Shushan 300 men, and they did not extend
their hand to the spoils. And the rest of the Jews in the king's lands
gathered and stood for their lives, and gained reprieve from their foes,
and killed their enemies, 75,000, and they did not extend their hand
to the spoils.
Sunday, March 16, 2014
Best Purim Costume
Definitely the ideal Purim mascot, a latter-day King Achashverosh... our very own...
Thursday, March 13, 2014
Shul Kavvanah Cards, for Purim
I know a few people who carry pre-printed cards in shul, to hand to those who try to converse with them during davening. The notes are meant to explain their owner's silence in a polite way.
In the spirit of Purim, here are a few that I've thought of; they may have too much snark to be handed out, but I had fun thinking of them, anyway [click to enlarge]:
In the spirit of Purim, here are a few that I've thought of; they may have too much snark to be handed out, but I had fun thinking of them, anyway [click to enlarge]:
What can you come up with?
Wednesday, March 12, 2014
Drinking on Purim
I know I have readers who dislike the annual post on the theme of Drinking on Purim. Sorry.
Not.
On Purim we celebrate the ultimate joy of a sudden national rescue, and our sages have taught that we should imbibe alcohol at the Purim Seudah as part of this celebration. Just as we abstain from various foods and from drink at certain times of the year to induce sadness, so we indulge in various foods and in drink at other times of the year, to induce joy. The gemara’s standard for imbibing is to drink until we cannot tell the difference between “Cursed is Haman” and “Blessed is Mordechai” (Megilah 7b).
Authorities differ on how much to drink, but the following is clear: An adult who is medically, psychologically and emotionally able to drink, and who has a designated driver, should drink some amount of alcohol - preferably enough that he will feel lightheaded (Shulchan Aruch, Orach Chaim 695:2). One should enjoy his Purim meal relatively early in the afternoon, drink a little, and then sleep off the effects of the alcohol.
Many people, and I include myself in this number, have embraced the practice of drinking minimally at the Purim Seudah and then fulfilling the state of intoxication by taking a nap after the meal. This approach is sanctioned by the Rama (Shulchan Aruch Orach Chaim 695:2). One might consider doing the eating/drinking/nap before participating in a communal seudah.
I know the following is obvious, and I apologize for taking your time with it, but if my blog has any reach at all then I feel an obligation to state this obvious point. Please:
1) There is no reason to give alcohol to minors who are pre-bar mitzvah to drink on Purim. It is not necessary for their fulfillment of any mitzvah. The practice might be secularly legal as sacramental wine - consult an attorney - but it is a foolish and dangerous ritual and therefore prohibited as endangering our children as well as violating our obligation of chinuch for our children.
I do believe there is a difference between giving children under the age of obligation in mitzvot a taste of wine from the formal Shabbat Kiddush (not the one in shul; I mean the one at dinner/lunch!) and engaging them in Purim drinking. The former is a formal setting, and no one (I hope) is drinking to get a buzz. On Purim, though, because the general drinking is more loose and more geared toward celebration, I believe that the rule should be that children drink no alcohol at all.
2) If your own child is a minor, but older than bar mitzvah, and able to handle a small amount of wine, then it makes sense to help your child fulfill the mitzvah with a small amount, in a supervised setting, assuming this is legal in your jurisdiction.
3) I believe adults should not drink on Purim in the presence of young children, beyond what would normally be consumed at a meal on Shabbat. As I see it, immature children cannot tell when we are in control and when we are not, cannot comprehend the dangers associated with alcohol, cannot accept the idea that adults can do what children are not permitted to do, and cannot understand the difference between Purim and the rest of the year.
As the Rambam writes (Hilchot Megilah 2:17), the finest joy is a celebration which centers around a mitzvah. This is the essence of Purim – the four mitzvot (Megilah, Sending Gifts of Food, Giving to the Poor and having a Feast) which are about experiencing joy and spreading joy to others and thanking HaShem for saving us from destruction.
I apologize for wasting anyone’s time by stating the obvious, but as I said above, I feel the responsibility of stating this in any forum I have available.
And not to be a party-pooper at all, but those who want to know more about this theme should see Shaarei Teshuvah of Rav Chaim Margaliyot (printed with a standard Mishneh Berurah), in his final comment on Orach Chaim:
The sages explained the verse (Kohelet 2:2), “I have called laughter ‘empty celebration’” to mean that in any form, laughter is empty celebration. See the Taz earlier. [I don’t know which comment from the Taz he means.]
But “What does joy accomplish (Kohelet 2:2)” means that regarding joy, one should not conclude that it is not good. In truth, there is joy associated with mitzvot! Therefore, one should set his heart to know what joy can accomplish, meaning, what is its nature – is it joy associated with a mitzvah, or not. But since it is possible that one will be drawn to laughter and lightheadedness as a result of eating, drinking and empty celebration, therefor, one should take spices to sweeten the joy with words of Torah, and his strength will be in the joy of Gd, and his heart will be good with words of Torah. This is the meaning of ‘One of good heart is always at a feast.’
May we have wonderful and safe Purim - ליהודים היתה אורה ושמחה וששון ויקר!
Not.
On Purim we celebrate the ultimate joy of a sudden national rescue, and our sages have taught that we should imbibe alcohol at the Purim Seudah as part of this celebration. Just as we abstain from various foods and from drink at certain times of the year to induce sadness, so we indulge in various foods and in drink at other times of the year, to induce joy. The gemara’s standard for imbibing is to drink until we cannot tell the difference between “Cursed is Haman” and “Blessed is Mordechai” (Megilah 7b).
Authorities differ on how much to drink, but the following is clear: An adult who is medically, psychologically and emotionally able to drink, and who has a designated driver, should drink some amount of alcohol - preferably enough that he will feel lightheaded (Shulchan Aruch, Orach Chaim 695:2). One should enjoy his Purim meal relatively early in the afternoon, drink a little, and then sleep off the effects of the alcohol.
Many people, and I include myself in this number, have embraced the practice of drinking minimally at the Purim Seudah and then fulfilling the state of intoxication by taking a nap after the meal. This approach is sanctioned by the Rama (Shulchan Aruch Orach Chaim 695:2). One might consider doing the eating/drinking/nap before participating in a communal seudah.
I know the following is obvious, and I apologize for taking your time with it, but if my blog has any reach at all then I feel an obligation to state this obvious point. Please:
1) There is no reason to give alcohol to minors who are pre-bar mitzvah to drink on Purim. It is not necessary for their fulfillment of any mitzvah. The practice might be secularly legal as sacramental wine - consult an attorney - but it is a foolish and dangerous ritual and therefore prohibited as endangering our children as well as violating our obligation of chinuch for our children.
I do believe there is a difference between giving children under the age of obligation in mitzvot a taste of wine from the formal Shabbat Kiddush (not the one in shul; I mean the one at dinner/lunch!) and engaging them in Purim drinking. The former is a formal setting, and no one (I hope) is drinking to get a buzz. On Purim, though, because the general drinking is more loose and more geared toward celebration, I believe that the rule should be that children drink no alcohol at all.
2) If your own child is a minor, but older than bar mitzvah, and able to handle a small amount of wine, then it makes sense to help your child fulfill the mitzvah with a small amount, in a supervised setting, assuming this is legal in your jurisdiction.
3) I believe adults should not drink on Purim in the presence of young children, beyond what would normally be consumed at a meal on Shabbat. As I see it, immature children cannot tell when we are in control and when we are not, cannot comprehend the dangers associated with alcohol, cannot accept the idea that adults can do what children are not permitted to do, and cannot understand the difference between Purim and the rest of the year.
As the Rambam writes (Hilchot Megilah 2:17), the finest joy is a celebration which centers around a mitzvah. This is the essence of Purim – the four mitzvot (Megilah, Sending Gifts of Food, Giving to the Poor and having a Feast) which are about experiencing joy and spreading joy to others and thanking HaShem for saving us from destruction.
I apologize for wasting anyone’s time by stating the obvious, but as I said above, I feel the responsibility of stating this in any forum I have available.
And not to be a party-pooper at all, but those who want to know more about this theme should see Shaarei Teshuvah of Rav Chaim Margaliyot (printed with a standard Mishneh Berurah), in his final comment on Orach Chaim:
ויותר יש לזרז עצמו בד"ת במקום שיש שם איזה שמחה אף אם היא שמחה של מצוה ועיין בסוף סוכה בענין שמחת בית השואבה וכן מבואר לעיל סימן תקכ"ט אדם אוכל ושותה ושמח ברגל ולא ימשוך בבשר ויין ובשחוק וקלות ראש לפי שאין השחוק וקלות ראש שמחה אלא הוללות וסכלות ולא נצטוינו על הוללות וסכלות אלא על שמחה שיש בה עבודת היוצר עכ"ל והוא לשון רבינו הרמב"ם ז"ל והמפרשים ז"ל פירשו לשחוק אמרתי מהולל ר"ל שיהיה באיזה ענין שיהיה השחוק הוא הוללות עבט"ז לעיל
אך לשמחה מה זו עושה ר"ל שלענין שמחה אין להחליט שאינה יפה שבאמ' יש שמחה של מצוה ולכן יש ליתן לב לדעת מה זו עושה ר"ל מה טובה אם הוא שמחה של מצוה או לא אך הואיל ואפשר כי מתוך אכילה ושתיה והוללת יתמשך לשחוק וקלות ראש לכן יקח תבלין לבסם השמחה בד"ת וחדוות ה' יהיה מעוזו ויטב לבו בד"ת וז"ש וטוב לב משתה תמיד
It is even more necessary to energize one’s self with words of Torah in a place where there is joy, even if it is joy associated with a mitzvah. See the end of Succah regarding simchas beis hashoevah. And so is explained in the Shulchan Aruch, Orach Chaim 529, “One should eat, drink and be happy on the holiday, but not draw himself after meat and wine and laughter and lightheadedness, for laughter and lightheadedness are not joy, but empty celebration and foolishness. We are not instructed in empty celebration and foolishness, but in joy which includes service of the Creator.” This is a citation from the Rambam.אך לשמחה מה זו עושה ר"ל שלענין שמחה אין להחליט שאינה יפה שבאמ' יש שמחה של מצוה ולכן יש ליתן לב לדעת מה זו עושה ר"ל מה טובה אם הוא שמחה של מצוה או לא אך הואיל ואפשר כי מתוך אכילה ושתיה והוללת יתמשך לשחוק וקלות ראש לכן יקח תבלין לבסם השמחה בד"ת וחדוות ה' יהיה מעוזו ויטב לבו בד"ת וז"ש וטוב לב משתה תמיד
The sages explained the verse (Kohelet 2:2), “I have called laughter ‘empty celebration’” to mean that in any form, laughter is empty celebration. See the Taz earlier. [I don’t know which comment from the Taz he means.]
But “What does joy accomplish (Kohelet 2:2)” means that regarding joy, one should not conclude that it is not good. In truth, there is joy associated with mitzvot! Therefore, one should set his heart to know what joy can accomplish, meaning, what is its nature – is it joy associated with a mitzvah, or not. But since it is possible that one will be drawn to laughter and lightheadedness as a result of eating, drinking and empty celebration, therefor, one should take spices to sweeten the joy with words of Torah, and his strength will be in the joy of Gd, and his heart will be good with words of Torah. This is the meaning of ‘One of good heart is always at a feast.’
May we have wonderful and safe Purim - ליהודים היתה אורה ושמחה וששון ויקר!
Thursday, February 21, 2013
Drinking and Purim
I know I have readers who dislike the annual post on the theme of Drinking on Purim. Sorry.
Not.
On Purim we celebrate the ultimate joy of a sudden national rescue, and our sages have taught that we should imbibe alcohol at the Purim Seudah as part of this celebration. Just as we abstain from various foods and from drink at certain times of the year to induce sadness, so we indulge in various foods and in drink at other times of the year, to induce joy. The gemara’s standard for imbibing is to drink until we cannot tell the difference between “Cursed is Haman” and “Blessed is Mordechai” (Megilah 7b).
Authorities differ on how much to drink, but the following is clear: An adult who is medically, psychologically and emotionally able to drink, and who has a designated driver, should drink some amount of alcohol - preferably enough that he will feel lightheaded (Shulchan Aruch, Orach Chaim 695:2). One should enjoy his Purim meal relatively early in the afternoon, drink a little, and then sleep off the effects of the alcohol.
Many people, and I include myself in this number, have embraced the practice of drinking minimally at the Purim Seudah and then fulfilling the state of intoxication by taking a nap after the meal. This approach is sanctioned by the Rama (Shulchan Aruch Orach Chaim 695:2). One might consider doing the eating/drinking/nap before participating in a communal seudah.
I know the following is obvious, and I apologize for taking your time with it, but if my blog has any reach at all then I feel an obligation to state this obvious point. Please:
1) There is no reason to give alcohol to minors who are pre-bar mitzvah to drink on Purim. It is not necessary for their fulfillment of any mitzvah. The practice might be secularly legal as sacramental wine - consult an attorney - but it is a foolish and dangerous ritual and therefore prohibited as endangering our children as well as violating our obligation of chinuch for our children.
I do believe there is a difference between giving children under the age of obligation in mitzvot a taste of wine from the formal Shabbat Kiddush (not the one in shul; I mean the one at dinner/lunch!) and engaging them in Purim drinking. The former is a formal setting, and no one (I hope) is drinking to get a buzz. On Purim, though, because the general drinking is more loose and more geared toward celebration, I believe that the rule should be that children drink no alcohol at all.
2) If your own child is a minor, but older than bar mitzvah, and able to handle a small amount of wine, then it makes sense to help your child fulfill the mitzvah with a small amount, in a supervised setting, assuming this is legal in your jurisdiction.
3) I beleve adults should not drink on Purim in the presence of young children, beyond what would normally be consumed at a meal on Shabbat. Immature children cannot tell when we are in control and when we are not, cannot comprehend the dangers associated with alcohol, cannot accept the idea that adults can do what children are not permitted to do, and cannot understand the difference between Purim and the rest of the year.
The finest joy is a celebration which centers around a Mitzvah, and this is the essence of Purim – the four mitzvot (Megilah, Sending Gifts of Food, Giving to the Poor and having a Feast) which are about experiencing joy and spreading joy and thanking HaShem for saving us from destruction.
I apologize for wasting anyone’s time by stating the obvious, but as I said above, I feel the responsibility of stating this in any forum I have available.
And not to be a party-pooper at all, but those who want to know more about this theme should see Shaarei Teshuvah of Rav Chaim Margaliyot (printed with a standard Mishneh Berurah), in his final comment on Orach Chaim:
The sages explained the verse (Kohelet 2:2), “I have called laughter ‘empty celebration’” to mean that in any form, laughter is empty celebration. See the Taz earlier. [I don’t know which comment from the Taz he means.]
But “What does joy accomplish (Kohelet 2:2)” means that regarding joy, one should not conclude that it is not good. In truth, there is joy associated with mitzvot! Therefore, one should set his heart to know what joy can accomplish, meaning, what is its nature – is it joy associated with a mitzvah, or not. But since it is possible that one will be drawn to laughter and lightheadedness as a result of eating, drinking and empty celebration, therefor, one should take spices to sweeten the joy with words of Torah, and his strength will be in the joy of Gd, and his heart will be good with words of Torah. This is the meaning of ‘One of good heart is always at a feast.’
I would also add here a helpful link to an article by Rav Moshe Tzuriel; my thanks to Joseph for his comment on last year's post.
May we have wonderful and safe Purim - ליהודים היתה אורה ושמחה וששון ויקר!
Chag Purim Sameiach,
Mordechai
Not.
On Purim we celebrate the ultimate joy of a sudden national rescue, and our sages have taught that we should imbibe alcohol at the Purim Seudah as part of this celebration. Just as we abstain from various foods and from drink at certain times of the year to induce sadness, so we indulge in various foods and in drink at other times of the year, to induce joy. The gemara’s standard for imbibing is to drink until we cannot tell the difference between “Cursed is Haman” and “Blessed is Mordechai” (Megilah 7b).
Authorities differ on how much to drink, but the following is clear: An adult who is medically, psychologically and emotionally able to drink, and who has a designated driver, should drink some amount of alcohol - preferably enough that he will feel lightheaded (Shulchan Aruch, Orach Chaim 695:2). One should enjoy his Purim meal relatively early in the afternoon, drink a little, and then sleep off the effects of the alcohol.
Many people, and I include myself in this number, have embraced the practice of drinking minimally at the Purim Seudah and then fulfilling the state of intoxication by taking a nap after the meal. This approach is sanctioned by the Rama (Shulchan Aruch Orach Chaim 695:2). One might consider doing the eating/drinking/nap before participating in a communal seudah.
I know the following is obvious, and I apologize for taking your time with it, but if my blog has any reach at all then I feel an obligation to state this obvious point. Please:
1) There is no reason to give alcohol to minors who are pre-bar mitzvah to drink on Purim. It is not necessary for their fulfillment of any mitzvah. The practice might be secularly legal as sacramental wine - consult an attorney - but it is a foolish and dangerous ritual and therefore prohibited as endangering our children as well as violating our obligation of chinuch for our children.
I do believe there is a difference between giving children under the age of obligation in mitzvot a taste of wine from the formal Shabbat Kiddush (not the one in shul; I mean the one at dinner/lunch!) and engaging them in Purim drinking. The former is a formal setting, and no one (I hope) is drinking to get a buzz. On Purim, though, because the general drinking is more loose and more geared toward celebration, I believe that the rule should be that children drink no alcohol at all.
2) If your own child is a minor, but older than bar mitzvah, and able to handle a small amount of wine, then it makes sense to help your child fulfill the mitzvah with a small amount, in a supervised setting, assuming this is legal in your jurisdiction.
3) I beleve adults should not drink on Purim in the presence of young children, beyond what would normally be consumed at a meal on Shabbat. Immature children cannot tell when we are in control and when we are not, cannot comprehend the dangers associated with alcohol, cannot accept the idea that adults can do what children are not permitted to do, and cannot understand the difference between Purim and the rest of the year.
The finest joy is a celebration which centers around a Mitzvah, and this is the essence of Purim – the four mitzvot (Megilah, Sending Gifts of Food, Giving to the Poor and having a Feast) which are about experiencing joy and spreading joy and thanking HaShem for saving us from destruction.
I apologize for wasting anyone’s time by stating the obvious, but as I said above, I feel the responsibility of stating this in any forum I have available.
And not to be a party-pooper at all, but those who want to know more about this theme should see Shaarei Teshuvah of Rav Chaim Margaliyot (printed with a standard Mishneh Berurah), in his final comment on Orach Chaim:
ויותר יש לזרז עצמו בד"ת במקום שיש שם איזה שמחה אף אם היא שמחה של מצוה ועיין בסוף סוכה בענין שמחת בית השואבה וכן מבואר לעיל סימן תקכ"ט אדם אוכל ושותה ושמח ברגל ולא ימשוך בבשר ויין ובשחוק וקלות ראש לפי שאין השחוק וקלות ראש שמחה אלא הוללות וסכלות ולא נצטוינו על הוללות וסכלות אלא על שמחה שיש בה עבודת היוצר עכ"ל והוא לשון רבינו הרמב"ם ז"ל והמפרשים ז"ל פירשו לשחוק אמרתי מהולל ר"ל שיהיה באיזה ענין שיהיה השחוק הוא הוללות עבט"ז לעיל
אך לשמחה מה זו עושה ר"ל שלענין שמחה אין להחליט שאינה יפה שבאמ' יש שמחה של מצוה ולכן יש ליתן לב לדעת מה זו עושה ר"ל מה טובה אם הוא שמחה של מצוה או לא אך הואיל ואפשר כי מתוך אכילה ושתיה והוללת יתמשך לשחוק וקלות ראש לכן יקח תבלין לבסם השמחה בד"ת וחדוות ה' יהיה מעוזו ויטב לבו בד"ת וז"ש וטוב לב משתה תמיד
It is even more necessary to energize one’s self with words of Torah in a place where there is joy, even if it is joy associated with a mitzvah. See the end of Succah regarding simchas beis hashoevah. And so is explained in the Shulchan Aruch, Orach Chaim 529, “One should eat, drink and be happy on the holiday, but not draw himself after meat and wine and laughter and lightheadedness, for laughter and lightheadedness are not joy, but empty celebration and foolishness. We are not instructed in empty celebration and foolishness, but in joy which includes service of the Creator.” This is a citation from the Rambam.אך לשמחה מה זו עושה ר"ל שלענין שמחה אין להחליט שאינה יפה שבאמ' יש שמחה של מצוה ולכן יש ליתן לב לדעת מה זו עושה ר"ל מה טובה אם הוא שמחה של מצוה או לא אך הואיל ואפשר כי מתוך אכילה ושתיה והוללת יתמשך לשחוק וקלות ראש לכן יקח תבלין לבסם השמחה בד"ת וחדוות ה' יהיה מעוזו ויטב לבו בד"ת וז"ש וטוב לב משתה תמיד
The sages explained the verse (Kohelet 2:2), “I have called laughter ‘empty celebration’” to mean that in any form, laughter is empty celebration. See the Taz earlier. [I don’t know which comment from the Taz he means.]
But “What does joy accomplish (Kohelet 2:2)” means that regarding joy, one should not conclude that it is not good. In truth, there is joy associated with mitzvot! Therefore, one should set his heart to know what joy can accomplish, meaning, what is its nature – is it joy associated with a mitzvah, or not. But since it is possible that one will be drawn to laughter and lightheadedness as a result of eating, drinking and empty celebration, therefor, one should take spices to sweeten the joy with words of Torah, and his strength will be in the joy of Gd, and his heart will be good with words of Torah. This is the meaning of ‘One of good heart is always at a feast.’
I would also add here a helpful link to an article by Rav Moshe Tzuriel; my thanks to Joseph for his comment on last year's post.
May we have wonderful and safe Purim - ליהודים היתה אורה ושמחה וששון ויקר!
Chag Purim Sameiach,
Mordechai
Wednesday, March 7, 2012
Purim Drinking
[Interesting Purim costume shown at Life in Israel. Funny? Sad? Offensive?]
I know I have readers who dislike the annual post on the theme of Drinking on Purim. Sorry.
Not.
On Purim we celebrate the ultimate joy of a sudden national rescue, and our sages have taught that we should imbibe alcohol at the Purim Seudah as part of this celebration. Just as we abstain from various foods and from drink at certain times of the year to induce sadness, so we indulge in various foods and in drink at other times of the year, to induce joy. The gemara’s standard for imbibing is to drink until we cannot tell the difference between “Cursed is Haman” and “Blessed is Mordechai” (Megilah 7b).
Authorities differ on how much to drink, but the following is clear: An adult who is medically, psychologically and emotionally able to drink, and who has a designated driver, should drink some amount of alcohol - preferably enough that he will feel lightheaded (Shulchan Aruch, Orach Chaim 695:2). One should enjoy his Purim meal relatively early in the afternoon, drink a little, and then sleep off the effects of the alcohol.
Many people, and I include myself in this number, have embraced the practice of drinking minimally at the Purim Seudah and then fulfilling the state of intoxication by taking a nap after the meal. This approach is sanctioned by the Rama (Shulchan Aruch Orach Chaim 695:2). One might consider doing the eating/drinking/nap before participating in a communal seudah.
I know the following is obvious, and I apologize for taking your time with it, but if my blog has any reach at all then I feel an obligation to state this obvious point. Please:
1) There is no reason to give alcohol to minors who are pre-bar mitzvah to drink on Purim. It is not necessary for their fulfillment of any mitzvah. The practice might be secularly legal as sacramental wine - consult an attorney - but it is a foolish and dangerous ritual and therefore prohibited as endangering our children as well as violating our obligation of chinuch for our children.
I do believe there is a difference between giving children under the age of obligation in mitzvot a taste of wine from the formal Shabbat Kiddush (not the one in shul; I mean the one at dinner/lunch!) and engaging them in Purim drinking. The former is a formal setting, and no one (I hope) is drinking to get a buzz. On Purim, though, because the general drinking is more loose and more geared toward celebration, I believe that the rule should be that children drink no alcohol at all.
2) If your own child is a minor, but older than bar mitzvah, and able to handle a small amount of wine, then it makes sense to help your child fulfill the mitzvah with a small amount, in a supervised setting, assuming this is legal in your jurisdiction.
3) I beleve adults should not drink on Purim in the presence of young children, beyond what would normally be consumed at a meal on Shabbat. Immature children cannot tell when we are in control and when we are not, cannot comprehend the dangers associated with alcohol, cannot accept the idea that adults can do what children are not permitted to do, and cannot understand the difference between Purim and the rest of the year.
The finest joy is a celebration which centers around a Mitzvah, and this is the essence of Purim – the four mitzvot (Megilah, Sending Gifts of Food, Giving to the Poor and having a Feast) which are about experiencing joy and spreading joy and thanking HaShem for saving us from destruction.
I apologize for wasting anyone’s time by stating the obvious, but as I said above, I feel the responsibility of stating this in any forum I have available.
And not to be a party-pooper at all, but those who want to know more about this theme should see Shaarei Teshuvah of Rav Chaim Margaliyot (printed with a standard Mishneh Berurah), in his final comment on Orach Chaim:
The sages explained the verse (Kohelet 2:2), “I have called laughter ‘empty celebration’” to mean that in any form, laughter is empty celebration. See the Taz earlier. [I don’t know which comment from the Taz he means.]
But “What does joy accomplish (Kohelet 2:2)” means that regarding joy, one should not conclude that it is not good. In truth, there is joy associated with mitzvot! Therefore, one should set his heart to know what joy can accomplish, meaning, what is its nature – is it joy associated with a mitzvah, or not. But since it is possible that one will be drawn to laughter and lightheadedness as a result of eating, drinking and empty celebration, therefor, one should take spices to sweeten the joy with words of Torah, and his strength will be in the joy of Gd, and his heart will be good with words of Torah. This is the meaning of ‘One of good heart is always at a feast.’
May we have wonderful and safe Purim - ליהודים היתה אורה ושמחה וששון ויקר!
I know I have readers who dislike the annual post on the theme of Drinking on Purim. Sorry.
Not.
On Purim we celebrate the ultimate joy of a sudden national rescue, and our sages have taught that we should imbibe alcohol at the Purim Seudah as part of this celebration. Just as we abstain from various foods and from drink at certain times of the year to induce sadness, so we indulge in various foods and in drink at other times of the year, to induce joy. The gemara’s standard for imbibing is to drink until we cannot tell the difference between “Cursed is Haman” and “Blessed is Mordechai” (Megilah 7b).
Authorities differ on how much to drink, but the following is clear: An adult who is medically, psychologically and emotionally able to drink, and who has a designated driver, should drink some amount of alcohol - preferably enough that he will feel lightheaded (Shulchan Aruch, Orach Chaim 695:2). One should enjoy his Purim meal relatively early in the afternoon, drink a little, and then sleep off the effects of the alcohol.
Many people, and I include myself in this number, have embraced the practice of drinking minimally at the Purim Seudah and then fulfilling the state of intoxication by taking a nap after the meal. This approach is sanctioned by the Rama (Shulchan Aruch Orach Chaim 695:2). One might consider doing the eating/drinking/nap before participating in a communal seudah.
I know the following is obvious, and I apologize for taking your time with it, but if my blog has any reach at all then I feel an obligation to state this obvious point. Please:
1) There is no reason to give alcohol to minors who are pre-bar mitzvah to drink on Purim. It is not necessary for their fulfillment of any mitzvah. The practice might be secularly legal as sacramental wine - consult an attorney - but it is a foolish and dangerous ritual and therefore prohibited as endangering our children as well as violating our obligation of chinuch for our children.
I do believe there is a difference between giving children under the age of obligation in mitzvot a taste of wine from the formal Shabbat Kiddush (not the one in shul; I mean the one at dinner/lunch!) and engaging them in Purim drinking. The former is a formal setting, and no one (I hope) is drinking to get a buzz. On Purim, though, because the general drinking is more loose and more geared toward celebration, I believe that the rule should be that children drink no alcohol at all.
2) If your own child is a minor, but older than bar mitzvah, and able to handle a small amount of wine, then it makes sense to help your child fulfill the mitzvah with a small amount, in a supervised setting, assuming this is legal in your jurisdiction.
3) I beleve adults should not drink on Purim in the presence of young children, beyond what would normally be consumed at a meal on Shabbat. Immature children cannot tell when we are in control and when we are not, cannot comprehend the dangers associated with alcohol, cannot accept the idea that adults can do what children are not permitted to do, and cannot understand the difference between Purim and the rest of the year.
The finest joy is a celebration which centers around a Mitzvah, and this is the essence of Purim – the four mitzvot (Megilah, Sending Gifts of Food, Giving to the Poor and having a Feast) which are about experiencing joy and spreading joy and thanking HaShem for saving us from destruction.
I apologize for wasting anyone’s time by stating the obvious, but as I said above, I feel the responsibility of stating this in any forum I have available.
And not to be a party-pooper at all, but those who want to know more about this theme should see Shaarei Teshuvah of Rav Chaim Margaliyot (printed with a standard Mishneh Berurah), in his final comment on Orach Chaim:
ויותר יש לזרז עצמו בד"ת במקום שיש שם איזה שמחה אף אם היא שמחה של מצוה ועיין בסוף סוכה בענין שמחת בית השואבה וכן מבואר לעיל סימן תקכ"ט אדם אוכל ושותה ושמח ברגל ולא ימשוך בבשר ויין ובשחוק וקלות ראש לפי שאין השחוק וקלות ראש שמחה אלא הוללות וסכלות ולא נצטוינו על הוללות וסכלות אלא על שמחה שיש בה עבודת היוצר עכ"ל והוא לשון רבינו הרמב"ם ז"ל והמפרשים ז"ל פירשו לשחוק אמרתי מהולל ר"ל שיהיה באיזה ענין שיהיה השחוק הוא הוללות עבט"ז לעיל
אך לשמחה מה זו עושה ר"ל שלענין שמחה אין להחליט שאינה יפה שבאמ' יש שמחה של מצוה ולכן יש ליתן לב לדעת מה זו עושה ר"ל מה טובה אם הוא שמחה של מצוה או לא אך הואיל ואפשר כי מתוך אכילה ושתיה והוללת יתמשך לשחוק וקלות ראש לכן יקח תבלין לבסם השמחה בד"ת וחדוות ה' יהיה מעוזו ויטב לבו בד"ת וז"ש וטוב לב משתה תמיד
It is even more necessary to energize one’s self with words of Torah in a place where there is joy, even if it is joy associated with a mitzvah. See the end of Succah regarding simchas beis hashoevah. And so is explained in the Shulchan Aruch, Orach Chaim 529, “One should eat, drink and be happy on the holiday, but not draw himself after meat and wine and laughter and lightheadedness, for laughter and lightheadedness are not joy, but empty celebration and foolishness. We are not instructed in empty celebration and foolishness, but in joy which includes service of the Creator.” This is a citation from the Rambam.אך לשמחה מה זו עושה ר"ל שלענין שמחה אין להחליט שאינה יפה שבאמ' יש שמחה של מצוה ולכן יש ליתן לב לדעת מה זו עושה ר"ל מה טובה אם הוא שמחה של מצוה או לא אך הואיל ואפשר כי מתוך אכילה ושתיה והוללת יתמשך לשחוק וקלות ראש לכן יקח תבלין לבסם השמחה בד"ת וחדוות ה' יהיה מעוזו ויטב לבו בד"ת וז"ש וטוב לב משתה תמיד
The sages explained the verse (Kohelet 2:2), “I have called laughter ‘empty celebration’” to mean that in any form, laughter is empty celebration. See the Taz earlier. [I don’t know which comment from the Taz he means.]
But “What does joy accomplish (Kohelet 2:2)” means that regarding joy, one should not conclude that it is not good. In truth, there is joy associated with mitzvot! Therefore, one should set his heart to know what joy can accomplish, meaning, what is its nature – is it joy associated with a mitzvah, or not. But since it is possible that one will be drawn to laughter and lightheadedness as a result of eating, drinking and empty celebration, therefor, one should take spices to sweeten the joy with words of Torah, and his strength will be in the joy of Gd, and his heart will be good with words of Torah. This is the meaning of ‘One of good heart is always at a feast.’
May we have wonderful and safe Purim - ליהודים היתה אורה ושמחה וששון ויקר!
Tuesday, March 6, 2012
Purim Post: Chaiku
My first stab at a Purim post was to play off of Artscroll's new Talmud App 1.0 with a suggestion for 2.0 - a chavrusa named Sira, playing off of Apple's Siri. But I don't have the time to write clever dialogue.
Instead, I'm resurrecting an old file of Purim Chaiku. This came from Rabbi Eli D. Clark several years ago, under the heading "Jewish-Japanese Poetry for All Occasions", although I might have added in one or two of my own. Unfortunately, I can't find Rabbi Clark's's work on-line anywhere, so I'm posting it as is. Assume that anything funny is from Rabbi Clark; that's a safe bet; you can see Chaiku's I know are mine here, in my Selichos Haiku Rant.
Instead, I'm resurrecting an old file of Purim Chaiku. This came from Rabbi Eli D. Clark several years ago, under the heading "Jewish-Japanese Poetry for All Occasions", although I might have added in one or two of my own. Unfortunately, I can't find Rabbi Clark's's work on-line anywhere, so I'm posting it as is. Assume that anything funny is from Rabbi Clark; that's a safe bet; you can see Chaiku's I know are mine here, in my Selichos Haiku Rant.
The
moon shines bright in
the sky. Darn! I guess that means
that I’ve
missed mincha
Grasp
toothpick with two
fingers.
Pick teeth right to left
In an
ArtScroll world
Hurry
to shul in
time
for the Rabbi’s speech. Now
I can
take a nap
An
olive is a fruit
the
size of a quarter. How much
matza must I eat?
The sheitel,
makeup,
jewelry,
high heels. Ready
to go
to Safeway
Wine drops
fall like rain.
Would
you stop pushing my arm
I’m making
kiddush
Shidduch
date follies
Got
lost finding the airport
Ever
read Steinbeck?
Super
Bowl, tie score
and only
three minutes left
Time for
Tehillim
Reading
the Chumash
Not for
kids! Can someone tell
me who
approved this?
May you
grow like rice
Tall,
slender, smooth and straight, and
just a
little wild
Bring Moshiach
now
Wear a
red bendel and stop
eating
broccoli
Bar mitzvah
boy’s speech
High
voice, stands on a milk crate
Today
you’re still a boy
Listen!
Beethoven’s
Ode to
Joy. Who brought his cell
phone
into shul?
Hotel
for Pesach
Slavery
sounds really sad
Please
pass the prime rib
Someone
knocks. Collecting
tzedaka
for the needy
investment
bankers
Should
we buy the couch?
The
Rabbi is out. Let’s check
the
Mishna Brura
Wafting
through the air,
that kishka
smell makes me dream
of
Pepto Bismol
A
perfect match – good
conversationalist
and
her dad
owns Kansas
Erev
Yom Kippur
Time
for introspection and
eating
like a yak
New
Internet site
Live
chat with Obama’s friend’s
son’s
bar mitzva coach
Looking
for cookies
with
kosher ingredients. What
the
heck is “dextrose”?
Brand
new book: The best
of the
Jewish Press transla-
ted
into English
The
kiddush was nice
Too
bad I trampled two kids
getting
some cholent
Move
to Israel
my
child? I’ll come too, but not
with
luggage, feet first
Leaves
of willow fall
to
the ground. Now my lulav
isn’t
kosher.
Food
stamps, Medicaid,
rent
subsidies, Kollel grants
Gd bless
America
Sitting
together
Belz, Ger,
Satmar, Lubavitch
Moshiach
has come
Shas
is too long. Can
I make
a siyyum on
“The
Bamboo Cradle”?
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