They are only words-I know

How, then, can it be such pain

To say them?

Is it that I would roll the snow

Back from your whitesmooth winter grave

As coverlet-and see your face,

Your form once more before me.

 

They are only words to say.

How, then, can it be such pain

To say them-can it be the way

I take spring’s flowers out to you

When I would give them to your hand.

Though they are only words to say,

These words became such pain to say

Because I would have you alive!

And yet, I speak the words each year.

With tears, I tremble and repeat

The Kaddish-for within that prayer

The best and fullest which was you,

Your dreams and your ideals

Survive.[1]

Lucille Frenkel, “Voicing The Mourners Kaddish For My Mother’s Yahrzeit”

 

What is it about the Kaddish that brings so much emotion to it? At daily minyan, I notice not only who says Kaddish but how they say it. I see our Congregational President choke back tears as he reads these words day-after-day. The Kaddish, said for eleven months after the death of a parent, has so much power behind it.

One would think the Mourners Kaddish is a prayer to the deceased. This cannot be further from the truth: it is a prayer to G-d. The mourners say in Aramaic, the spoken language of our ancestors, יתגדל ויתקדש שמה רבא, may G-d’s great name be exalted and sanctified. The entire congregation joins in a response also said by the mourner: יהא שמה רבא מברך לעלם ולעלמי עלמיא, may G-d’s great name be blessed forever.

Why do we turn to G-d at a time of such great vulnerability, when we remember a loved one who is no longer physically present? At funerals and unveilings I say this is not for G-d’s benefit but rather for ours. After a great loss, when our foundation has been shattered, when the carpet has been pulled out from under our feet, we still strive to believe that the world is good, that there is something to live for and to fight for. The Kaddish gives us this opportunity, to praise G-d’s name even at a time when we might be very angry with the הקדוש ברוך הוא, with G-d, for letting our love one pass away. We return to these words after our period of mourning on the Yahrzeit, the Hebrew date of death.

We also say the Kaddish at Yizkor, when we remember our loved one. We always feel the absence of a loved one’s presence, but it is often felt most during holidays, when there’s an empty chair or our loved one with whom we cooked or who led the Seder is not present. I remember my grandmother making matzah brei in the kitchen, helping my mother with the Seder plate (in particular making haroset) and at the Seder choosing not to read passages which deal with plague or with death. Although I did not have a Seder with her since I graduated rabbinical school, memories like that will always stay with me.

The past two months are among the first since I came to the Jericho Jewish Center that I have not voiced the Mourners Kaddish. Before, either someone asked me to say Kaddish as their representative, or שליח, or I chose to say Kaddish for 11 months for my grandmothers. When the 11 months for my Grandma Lucille ended, it felt strange to no longer be saying the Mourners Kaddish. As rabbi I often have said Mourners Kaddish along with the congregation on Shabbat but I deliberately decided not to do so anymore so unless necessary for pacing in order to let the mourners’ words be heard. Now the only times I say Kaddish are for a קדיש כללי, or communal Kaddish, at Yizkor, Yom HaShoah, and 10^th of Tevet, so as to remember both loved ones who died and fellow Jews and family members who were murdered solely because of their religion. It feels dignified to voice the Kaddish to remember them and hold them in our hearts.

I hope that this Passover holiday has been a good one for you, celebratory and reflective, appreciating that we have reached this point again in our cyclical calendar. Let us now pause to remember the loved ones who shaped us into being who we are, who paved the way for us to follow, whose inspiration we turn to when we have a difficult decision to make and whose wisdom guides our spirits. Before beginning Yizkor I ask that we all turn in your new Yizkor booklets to Page 16 as we read responsively the prayer “As We Remember Them.”

[1] Lucille Frenkel, “Voicing the Mourners Kaddish for My Mothers Yahrzeit.” In A Jewish Adventure (Milwaukee, WI: The Eternity Press, 1983), p. 120.

Which individuals comprise a community? In Judaism, there are a couple different definitions of this. One is from Moses speaking to Pharaoh and proclaiming בנערנו ובזקננו נלך, we will leave Egypt with both our young and our old.[1] In other words, everyone is part of the Israelite community and should go out together from Egypt. Another definition is more exclusive. In explaining the phrase שלש פעמים בשנה יראה כל זכורך ,את פני האדון ה three times a year all males shall be seen before G-d (in Jerusalem)[2], Talmud Tractate Hagigah begins הכל חייבין בראייה חוץ מחרש שוטה וקטן וטומטום ואנדרוגינוס ונשים ועבדים שאינם משוחררים, החיגר והסומא והחולה והזקן ומי שאינו יכול לעלות ברגליו[3]; “all are obligated to be seen at the Temple-that is except for a deaf-mute,[4] an imbecile, a minor, one with neither or with both genetalia, women, unfreed slaves, one who is limp, blind, sick or elderly and one who cannot walk on his own (or ride on his father’s shoulders.)

As celebrating the holidays is so essential a component for every Jew, why were so many people excluded in Temple times? Aren’t we supposed to protect the vulnerable rather than exclude them from our most festive times of the year?

In order to understand why this is the case, we need to look back at what society was like in Ancient Israel. We examine a time with no cars, where journeys to Jerusalem could take as much as two weeks of walking and sleeping outside. Someone who was limp, sick or blind would not be able to make that journey. Further, those who went on the journey would be vulnerable to the elements, whether the hot sun before and after Shavuot or the chilly nights before and after Sukkot (never mind the snow J). You needed to be in peak physical condition in order to make it. In addition, as the verse says males (women were excluded from positive, time-bound commandments),[5] anyone who was not easily identifiable as a male was excluded.

This is different from other commandments such as Hakhel where G-d told Moses הקהל את העם האנשים נשים וטף[6]; “Gather the people: men, women and children” or Sinai where all of Israel was present. At times, however, all of Israel, as opposed to today, where we are scattered מארבע כנפות הארץ, out to the four corners of the earth.

Now that we are no longer required to gather in Jerusalem for pilgrimage festivals, as there is no Temple, has the definition of community changed? I believe it has. While Israel remains scattered, we each form our own unique community like we have at the Jericho Jewish Center. As these are centered at geographic locations, all members of the community can join and congregate together during holidays. Furthermore, the time it takes to get from one place to another has shrunk because of transportation advancements, such as airplanes and trains. In addition, technological advancements make it possible for people who at one time were unable to fully participate in rituals to now become full participants. I had a blind neighbor in rabbinical school who is now becoming a rabbi in her own right. There is a rabbinical school for the deaf and there are programs to help those who have any variety of physical challenges. This enables everyone to fully participate in our community.

As we celebrate the Passover holiday, one in which many have been reunited with family members they might not have seen for quite some time, let us strive to make each community we are part of as inclusive as possible. May we truly feel free when our community is one that is completely welcoming to others, accepting them as they are and for who they are.

[1] Exodus 13:9

[2] Exodus 23:17

[3] Mishnah Hagigah 1:1

[4] If you were deaf you couldn’t communicate and thus were also mute. Now of course the two are not intertwined.

[5] Babylonian Talmud Kiddushin 29a

[6] Deuteronomy 31:10

Why do we continue to read Torah portions which focus on sacrifice? I believe that if one looks closely, s/he can find a nice parallel between this portion and the life cycle event of circumcision. Our first Aliyah this morning began שור או כבש או עז כי יולד והיה שבעת ימים תחת אמו וביום השמיני והלאה ירצה לקרבן אשה לה “For an ox or a sheep or a goat that gives birth, the young shall be with its mother for seven days and from the eighth day onwards it shall be offered as a sacrifice to G-d.”[1] It would be detrimental to the emotional well-being of the mother to take her young right after birth so there is a requirement to wait at least seven days, a complete cycle of the week, before doing so.

Similarly, in the case of a baby boy, the circumcision is not done until the eighth day. Why is this the case? Imagine taking a baby one or two days after birth to be circumcised. Not only would this be medically unsound but it also would be detrimental to the emotional well-being and stability of the mother. Because of that, a complete week (including one Shabbat) is given for the mother to be with her child before the two of them are reintegrated into society.

There is a broader purpose to this comparison: both examples have to do with making something sacred. Sacrificing an animal comes from the root karov, meaning “bringing close.” It was a holy act of consecrating an animal to G-d. Concurrently, the circumcision of a baby boy is an act of sanctification, bringing the boy into the Jewish people.

While with no Temple in Jerusalem we do not have animal sacrifice, we still enact circumcisions, and many moderns are uncomfortable with it. There have been campaigns to ban circumcision as a barbaric act, the most notable having been in 2011 in San Francisco and Santa Monica California.[2] Those who have argued for banning circumcision do not realize that this is more than removing a baby’s foreskin; it is a holy act of drawing a newborn close to G-d.

My mentor, Rabbi William Lebeau, said that each rabbistudent needs to develop a personal reason as to why circumcision is compelling. Mine is as follows: this is the first act of publicly celebrating the life of a baby boy and of bringing him into the Jewish people. It has been done continuously throughout the generations, beginning with our first ancestor Abraham. There have been times in the past when circumcision was outlawed and Jews were persecuted if they engaged in it, and often risked death to perform this ritual. There were even some who engaged in a practice of epispasm, trying to reattach the foreskin. Yet our ancestors time and time again reaffirmed the importance of continuing this ritual. They saw circumcision, like sacrifice, as an opportunity to draw closer to G-d.

When we get to a section of the Torah that might make us uncomfortable, I recommend that we take a moment to consider if we can find meaning in it for ourselves. While we might struggle with reading about sacrifice, we can appreciate that this ritual brought our ancestors closer to G-d. Similarly, we can take a ritual like circumcision and find our own personal meaning as to why we continue to perform and celebrate it. May each of us find opportunities to personally connect with the texts of our tradition so that these texts will continue to speak to us in a meaningful way.

[1] Leviticus 22:26

[2] See https://www.nytimes.com/2011/06/05/us/05circumcision.html . While the attempt to ban circumcision for those under 18 years of age did not succeed, with Governor Jerry Brown signing a bill preventing a ban on circumcision, it was striking how close San Francisco in particular got to making it a crime to circumcise  a baby boy.

What is the most important verse in the Torah?  Such was the question asked by Rabbi Yehudah Hanasi, the redactor of the Mishnah. Three rabbis’ responses are recorded. Shimon Ben Zoma said that it is שמע ישראל ה אלקנו ה אחד[2] (“Hear O Israel, Hashem is our G-d, Hashem alone.” A great choice, right? The ultimate declaration of faith. Shimon Ben Nanus disagreed and said that it is ואהבת לרעך כמוך; love your neighbor as yourself.[3] Also an excellent choice. Shimon Ben Pazi said that it is את הכבש אחד תעשה בבוקר ואת הכבש השני תעשה בין הערבים; offer the first lamb in the morning and the second lamb in the afternoon,[4] a verse which we read on Rosh Hodesh. That would not have been my first choice, yet Rabbi Yehudah HaNasi said that is the most important verse and that the Halacha is according to Ben Pazzi. He comments that you get to loving G-d through loving your neighbor and you get to loving your neighbor through being present always, תמיד.[5]

I have not seen a related rabbinic argument about the most important passage in the liturgy, but if there were one I would choose a lesser-known passage: המחדש בטובו בכל יום תמיד מעשה בראשית, G-d who renews in his goodness each day the works of creation. Why choose this over the Shema or the Amidah? Because the way you get to appreciate G-d and have a relationship with The Almighty is through recognizing that He renews the acts of creation each and every day. When we take things for granted, we lose appreciation of The Divine. However, when we see the impact G-d has in acts of daily living, then the very act of being alive is infused with meaning each moment of every day. We can add to this ועל נסיך שבכל-יום עמנו, the miracles which are with us every day. What new opportunities are opening up to us today?

Why teach this on Passover? Passover is a holiday during which things can feel very repetitious. Tonight we will gather for our Second Seder, reciting 99% of the same liturgy in the Haggadah that we said last evening. We also have eight days of matzah and by the end, many are tired of it and looking for something new to eat. No wonder our ancestors complained about the coriander-seed tasting manna[6] that they consumed day in and day out! At the same time, through being mindful that G-d renews creation on a daily basis, we recognize that each and every moment is new. When we are mindful about the food we are consuming, chewing it carefully and thoughtfully, each bite is infused with new excitement. When we focus on a different word or concept in our liturgy or look at it in a new light, it infuses new meaning for us.

We have an opportunity tonight at Second Seder to try to do things differently than we did last night. When we say the words מה נשתנה הלילה הזה מכל הלילות, how is this night different from all others? let us also keep in mind how is this Seder different than last night’s. Perhaps we can add something new to the Seder, whether a new melody, interpretation or section of focus in our Haggadah. Similarly, let us not see Passover as anti-climactic (as I often do), all downhill after the Seder; rather may we see each moment of every day as having infinite value, enabling us to look at things differently than we did before. In so doing, may we have a meaningful זמן חרותנו (festival of freedom), feeling that we are free to approach life with a new vitality and spirit, rather than just doing everything the same old way for the sake of tradition.

[1] Thanks to Rabbi Jordan Bendat-Appell from the Institute for Jewish Spirituality for this teaching.

[2] Deuteronomy 6:4

[3] Leviticus 19:14

[4] Numbers 28:4

[5] Preface to Ein Yaakov, הקדמת הרב יעקב בן חביב  Ben Zoma said: ‘I have found a verse that contains the whole [of the Torah]: “Listen O Israel, YHVH is our God, YHVH is One (Deut 6:4)”.’  Ben Nanus said: ‘I have found a verse that contains the whole [of the Torah]: “You will love your neighbor as yourself” (Lev. 19:18).’  Ben Pazi said: ‘ I have found a verse that contains the whole [of the Torah]: “You will sacrifice a lamb in the morning and another at dusk (Exod. 29:39, Num. 28:4, )”.’  And Rabbi (Yehudah HaNasi), their teacher, stood up and decided  ‘The law is according to Ben Pazi.’

 

[6] See Exodus 16:31 and Numbers 11:7

When do we pray to G-d? Often we pray when we are in need of assistance. However, wouldn’t it make sense to pray for the bounty of blessings that we have? In our new weekday Siddur, the Koren Ani Tefilah, Dr. Jay Goldmintz comments on the phrase –יעמס לנוhe burdens us (With his blessings) “Yet how many of us focus on the things we don’t have instead? Think of all of the good things in your life that others do not have. They would look at us and say that we are burdened with blessings. We need to recognize it to. What do I have that many others do not?”[1]

One of the five types of sacrifice mentioned in Parshat VaYikra and reiterated this week in Parshat Tzav is the Zevah Shlamim, the sacrifice of well-being. This is the only one of the five sacrifices which is optional, brought by one who is appreciative of his/her bounty to thank G-d for all that s/he has. The sacrifice contains within it the word for שלום, or peace. Growing up, I often thought that peace meant no conflict, an end to arguments and fighting. Now, I recognize that a better definition of peace, of שלום, is the word שלמות, a sense of wholeness; that every aspect of your life is at peace, aligned and well. When you have an inner peace, you are aware of the bounty that you have and there is reason to rejoice, giving some of the best of what you have to G-d and having a festive meal where you eat the rest.

We acknowledge our gratitude at morning minyan through reciting מזמור לתודה, a psalm of thanksgiving.[2] In that psalm we proclaim עבדו את יה בשמחה, באו לפניו ברנה, “Let us serve G-d with joy, let us come before Him with singing.”[3] Every day we are supposed to show our gratitude to G-d for creating us, for giving us a unique destiny and mission in life. We do so by being joyous, going through our day bursting with passion and enthusiasm for being alive and for being able to make a difference in the world.

It is no accident that we read Parshat Tzav most years on Shabbat HaGadol, the Sabbath immediately preceding Passover. On Passover we demonstrate our joy for all that we have, especially at the beginning of the מגיד section, where we tell the story of Passover. We hold up the Matzah with our front door open and say כל דכפין ייתי ויכול, כל דצריך ייתי ויפסח all who are hungry, come and eat, all who are in need, let them come and celebrate Passover.” This message was written in Aramaic, the spoken language of the commoner, precisely to indicate that no matter what one’s education, knowledge or background is, they are welcomed in as a royal guest for this festive meal.

Parshat Tzav is a portion about command, as the word Tzav is a short form of Mitzvah. However, it can also be used in the sense of instructing others, which is why it has been chosen for Educators Shabbat. Educators have the blessing of instructing others, not only imparting knowledge but also teaching them about themselves and the world in which we live. Often this involves teachers learning from their students as well. After all, Rebbi said in the Talmud הרבה תורה למדתי מרבותי, ומחבירי יותר מהם, ומתלמידי יותר מכולן; “I have learned a lot of Torah from my teachers and from my peers more than them, but most of all from my students.”[4]

Today we show gratitude to our educators for the difference they have made in our lives and how they have spiritually touched us through their passion and enthusiasm for their craft. Think back to the best teacher you’ve ever had. What made that person so great? I imagine the content that was taught has a secondary role to how that person made us feel and/or how s/he brought the subject to life. Our educators work hard hours trying to personally connect with each student and often don’t realize the impact they’ve made until decades later if that student calls them up and lets them know or comes back to visit.

To our educators-thank you for what you do each and every day to inspire us as well as the next generations to be people of ethics, of value and mentschim. May we continue to celebrate your successes and emulate the example you have set for us.

[1] Rabbi Jonathan Sacks comment in The Koren Ani Tefila Siddur, Iyun Tefila, p. 249.

[2] Psalm 100

[3] Psalm 100:2

[4] Babylonian Talmud Makkot 10a

We chose today for Pharmacist Shabbat in order to ensure that Bill Kassimir and Arny Wishner, pharmacists by trade who does so much for our congregation, could be back from vacation. We are also celebrating the 100^th birthday of the father-in-law of a pharmacist, Max Fontak, so it is a very fitting Shabbat to honor our pharmacists. However, I want to take you back to two weeks ago when we read Parshat Ki Tisa, as there’s an interesting reference found by Rena Klein. In the middle of the portion, we see ויאמר ה אל משה: קח לך סמים, “G-d said to Moses ‘take for yourself herbs,”[1] and then it lists four herbs (Stacte, onycha, galbanum and frankincense). It goes on to say רקח מעשה רקח, “this is the work of a pharmacist.”[2] The herbs are being used to make incense which will be put in front of the Tent of Meeting. In Modern Hebrew, סמים is the word for drugs, indicating that Moses was in fact an early pharmacist. He had to figure out the proper concoction of these herbs to make potent incense to burn before G-d. Furthermore, this incense could only be used before G-d, not for Israel’s own personal use.[3]

Why would the incense used be so important? After all, Parshat Ki Tisa is not the only place in which it is mentioned. At the end of Eyn Keloheinu, we have a line which says אתה הוא שהקטירו אבותנו לפניך את קטרת הסמים, “You have instructed our ancestors in the making of incense.” Orthodox Siddurim then have a section called פטום הקטורת (pitum haketoret) from Mishnah Keritut,[4] listing eleven types of spices and other substances, along with their quantities, that go into the making of incense. In reading this, we see that the rabbis were aware of mixtures of various herbs and spices in making the incense, so much so that the passage contains the phrase ואם חסר אחת מכל סמניה חיב מיטה, “if one of the herbs was left out, one was liable for death.” Every ingredient was of utmost importance.

When we look at Parshat VaYikra, we see the importance of the incense. Five types of sacrifices are mentioned: Olah, Mincha, Zevah Shlamim, Hatat and Asham. Of those five, four of them are from animals, the exception being the Mincha, or flour, offering. With so many animals being sacrificed on an ongoing basis, the Tabernacle must have stunk, and incense would have been needed to mask the smell. After all sacrifices were supposed to be ריח ניחוח, of pleasant smell,[5] and burning entire animals could not have had a good smell without help from aromatic substances like incense.

We see the great care that was put into making the incense for the Tabernacle. Similarly, we know from the work of pharmacists that like the recipe for the incense, precision matters. Everything must appear in exactly the right quantity, as even the most minute error of milligrams can have a disastrous effect. The attention to detail both of pharmacists today and of those from biblical and rabbinic times is essential. Someone like me might have glazed-over eyes when reading a long list of ingredients that go into a medicine; not so for pharmacists, who must be aware of every iota of its contents.

Let us honor those pharmacists who have given so much both to their professions and to the Jericho Jewish Center: Seymour Cohen, Bill Kassimir, Arny Wishner, Jake Jacobson and Sy Kirshenbaum in abstentia; and Nancy Sherman who works in pharmaceuticals. We appreciate your ongoing dedication to all that you do and are blessed to have you as part of our sacred community. Thank you for who you are, for what you do and for following in the footsteps of Moses in making “wonder-drugs” out of herbs.

[1] Exodus 30:34

[2] Exodus 30:35

[3] See Exodus 30:37

[4] Mishnah Keritut 6:1

[5] Leviticus 1:9

The beginning of this morning’s Torah portion has a verse that I find peculiar.  Its third line reads לא תבערו אש בכל מושבותיכם ביום השבת, “You shall not allow a fire to burn in any of your dwelling places on the Sabbath day.”[1]  The reason I find this verse strange is that the Israelites were already instructed in the 10 Commandments לא תעשה כל מלאכה, “You shall not perform any creative activity,” [2]  so why is there a verse singling out the prohibition on fire? It is the only one of the מלאכות that is singled out, and our sages assert that there must be a meaning behind this.

Interestingly, the Karaites took this verse literally, asserting that any fire that was burning had to be extinguished before Shabbat began. They would therefore spend Shabbat in the dark, especially during the long winter months. Rabbinic interpretation took this as that one cannot cause a new fire to burn on Shabbat but an existing fire could be left burning for the duration of Shabbat.

 

Two schools of thought in Talmud Yevamot disagree as to why the prohibition on fire is specifically mentioned.  One is that of Rabbi Yosi, who states that fire is not considered a מלאכה, a form of creative activity, but rather a לאו, simply something that one should not use on the Sabbat. The other opinion is Rabbi Nathan’s, who asserts that fire is a מלאכה and is listed specifically as an example to show that each מלאכה on its own should not be done.[3]

I am not persuaded by either rabbi but rather by a third statement from the medieval commentator Nachmanides (Ramban).  He explains that fire is specified because unlike the other מלאכות, it is permissible on Festivals but is prohibited on Shabbat.  In fact, that Talmud states that the restrictions on Festivals and Shabbat are the exactly the same משום אכל נפש בלבד, except for fire used for cooking.[4] Nachmanides asserts that the Torah wanted to make clear the distinction between Festivals and the Sabbath, and hence a separate statement was created to make clear that fire, while permitted on Festivals, is forbidden on the Sabbath.

I relate to Nachmanides’ teaching because I love the use of fire, especially for cooking.  Since getting married my cooking skills have regressed to making eggs for Ariela and me, as I am blessed to have a wonderful wife, Karina, who cooks gourmet dishes from scratch. Wonderful aromas waft from our kitchen, especially on Friday afternoons.  Six days a week we cook with fire the kitchen, yet on the seventh day we get to sit back and appreciate the beauty of God’s creation.  Without this seventh day to reflect on creation, the other six have less meaning.  To me, the statement on not using fire on Shabbat means being able to spend time with friends and family, reaping the benefits of the work done on Friday.

We know how important rest is and how ceasing from one’s work can recharge our batteries. At the same time, we recognize that some have chosen careers that don’t afford them the opportunity to rest. A businessperson, who has to produce and sell a certain amount of inventory, make sure to make payroll and constantly develop innovative ideas to solve problems, does not always have the opportunity to take a break and rest. That is why we are grateful that so many businessmen and women have joined us for this restful Shabbat so that we can honor them for the countless hours of hard work that they do.

As we are immersed in another Shabbat, I think it is important to think about what we do to differentiate Shabbat from the rest of the week.  Some might reflect on the experience of participating in Shabbat services with festive song and prayer and with our new hazzan as a distinguishing experience of Shabbat.  Others might think, as I do, about relaxing with friends and family.  Most of all, what sets Shabbat apart is taking a step back and reveling in God’s creation, be it through seeing new leaves on trees (G-d willing soon), the recent snowfall or blooming flowers.  During the week we are occupied in the details of creative acts, and Shabbat is the opportunity to pause, step back and see the big picture.  I hope that this coming week gives each of us opportunities to appreciate both the creative acts that we perform and those that occur by virtue of our living in this world.

[1] Exodus 35:3

[2] Exodus 20:9

[3] Babylonian Talmud Tractate Yevamot 6b

[4] Ramban on Exodus 35:3 ד”ה לא תבערו אש בכל מושבותיכם ביום השבת

Unique Factors about the Megillat Esther

• Parts are read in Eicha Trope
• Lines are repeated (call-and-response)
• Words are repeated due to uncertainty as to which preposition is correct
• Emphasis when King Ahasheurus’s dream occurs
• Special Trope
• Hanging of Haman’s 10 Sons in one breath

 

1. Parts of the Megilla read in Eicha (Lamentations) Trope

 

ז  וְהַשְׁקוֹת בִּכְלֵי זָהָב, וְכֵלִים מִכֵּלִים שׁוֹנִים; וְיֵין מַלְכוּת רָב, כְּיַד הַמֶּלֶךְ.

1:7 And they gave them drink in vessels of gold–the vessels being diverse one from another–and royal wine in abundance, according to the bounty of the king.

 

ו  אֲשֶׁר הָגְלָה, מִירוּשָׁלַיִם, עִם-הַגֹּלָה אֲשֶׁר הָגְלְתָה, עִם יְכָנְיָה מֶלֶךְ-יְהוּדָה–אֲשֶׁר הֶגְלָה, נְבוּכַדְנֶצַּר מֶלֶךְ בָּבֶל.

2:6 who had been carried away from Jerusalem with the captives that had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

 

 

טו  הָרָצִים יָצְאוּ דְחוּפִים, בִּדְבַר הַמֶּלֶךְ, וְהַדָּת נִתְּנָה, בְּשׁוּשַׁן הַבִּירָה; וְהַמֶּלֶךְ וְהָמָן יָשְׁבוּ לִשְׁתּוֹת, וְהָעִיר שׁוּשָׁן נָבוֹכָה.

3:15 The posts went forth in haste by the king’s command, and the decree was given out in Shushan the castle; and the king and Haman sat down to drink; but the city of Shushan was perplexed.

 

א  וּמָרְדֳּכַי, יָדַע אֶת-כָּל-אֲשֶׁר נַעֲשָׂה, וַיִּקְרַע מָרְדֳּכַי אֶת-בְּגָדָיו, וַיִּלְבַּשׁ שַׂק וָאֵפֶר; וַיֵּצֵא בְּתוֹךְ הָעִיר, וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה.   ג  וּבְכָל-מְדִינָה וּמְדִינָה, מְקוֹם אֲשֶׁר דְּבַר-הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ–אֵבֶל גָּדוֹל לַיְּהוּדִים, וְצוֹם וּבְכִי וּמִסְפֵּד; שַׂק וָאֵפֶר, יֻצַּע לָרַבִּים.

1 Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;   3 And to every province where the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.

 

טז  לֵךְ כְּנוֹס אֶת-כָּל-הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן, וְצוּמוּ עָלַי וְאַל-תֹּאכְלוּ וְאַל-תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם–גַּם-אֲנִי וְנַעֲרֹתַי, אָצוּם כֵּן; וּבְכֵן אָבוֹא אֶל-הַמֶּלֶךְ, אֲשֶׁר לֹא-כַדָּת, וְכַאֲשֶׁר אָבַדְתִּי, אָבָדְתִּי.

4:16 ‘Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’

 

ג  וַתַּעַן אֶסְתֵּר הַמַּלְכָּה, וַתֹּאמַר–אִם-מָצָאתִי חֵן בְּעֵינֶיךָ הַמֶּלֶךְ, וְאִם-עַל-הַמֶּלֶךְ טוֹב:  תִּנָּתֶן-לִי נַפְשִׁי בִּשְׁאֵלָתִי, וְעַמִּי בְּבַקָּשָׁתִי.   ד  כִּי נִמְכַּרְנוּ אֲנִי וְעַמִּי, לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד; וְאִלּוּ לַעֲבָדִים וְלִשְׁפָחוֹת נִמְכַּרְנוּ, הֶחֱרַשְׁתִּי–כִּי אֵין הַצָּר שֹׁוֶה, בְּנֵזֶק הַמֶּלֶךְ.

7:3 Then Esther the queen answered and said: ‘If I have found favor in your sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request;   7:4 for we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, for the adversary is not worthy that the king be disturbed.

 

ו  כִּי אֵיכָכָה אוּכַל, וְרָאִיתִי, בָּרָעָה, אֲשֶׁר-יִמְצָא אֶת-עַמִּי; וְאֵיכָכָה אוּכַל וְרָאִיתִי, בְּאָבְדַן מוֹלַדְתִּי.

8:6 for how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?’

 

 

1. Repeated Phrases

 

Traditionally, the reader pauses, allowing the congregation to also recite the text of the four verses in the Megillah which speak of Israel’s redemption: “There was a Jewish man in Shushan (Esther 2:5); And Mordechai went from before the king in royal clothing (ibid. 8:15); The Jews had illumination (ibid. 8:16); and the last verse of the Megillah, For Mordechai was deputy to the king (ibid. 10:3).” The reader then proceeds to repeat these verses since those who have their obligation fulfilled by listening to the Megillah, rather than reading it themselves must hear every word. The purpose of this custom is to intensify the joy and to keep the children from falling asleep, so that the story of the great miracle performed on Israel’s behalf during the time of Mordechai and Esther will enter their hearts.

 

ה  אִישׁ יְהוּדִי, הָיָה בְּשׁוּשַׁן הַבִּירָה; וּשְׁמוֹ מָרְדֳּכַי, בֶּן יָאִיר בֶּן-שִׁמְעִי בֶּן-קִישׁ–אִישׁ יְמִינִי.

2:5 There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite,

 

טו  וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ, בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר, וַעֲטֶרֶת זָהָב גְּדוֹלָה, וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן; וְהָעִיר שׁוּשָׁן, צָהֲלָה וְשָׂמֵחָה.

8:15 And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a robe of fine linen and purple; and the city of Shushan shouted and was glad.

 

טז  לַיְּהוּדִים, הָיְתָה אוֹרָה וְשִׂמְחָה, וְשָׂשֹׂן, וִיקָר.

8:16 The Jews had light and gladness, and joy and honor.

 

ג  כִּי מָרְדֳּכַי הַיְּהוּדִי, מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, וְגָדוֹל לַיְּהוּדִים, וְרָצוּי לְרֹב אֶחָיו–דֹּרֵשׁ טוֹב לְעַמּוֹ, וְדֹבֵר שָׁלוֹם לְכָל-זַרְעוֹ.

10:3 For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed.

 

• Variant Readings

About 200 years ago, 2 variations crept into Ashkenaz Megillot. Bifnehem/lifnehem (9:2) and laharog/velaharog (8:11). They are written the “wrong” way and read both ways, two times, according to Ashkenaz custom. To my knowledge, Sephardim do not know of any variation in these verses. Even Ashkenazim know which is the right way; it is just a custom to read it both ways (first as written, then the correct version).

 

 

יא  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.

8:11 that the king had granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, and to slay, and to cause to perish, all the forces of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey,

 

ב  נִקְהֲלוּ הַיְּהוּדִים בְּעָרֵיהֶם, בְּכָל-מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, לִשְׁלֹחַ יָד, בִּמְבַקְשֵׁי רָעָתָם; וְאִישׁ לֹא-עָמַד לִפְנֵיהֶם, כִּי-נָפַל פַּחְדָּם עַל-כָּל-הָעַמִּים.

9:2 the Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt; and no man could withstand them; for the fear of them was fallen upon all the peoples.

 

1. King Ahasheurus’s Sleep

It is customary to read the verse: “That night the sleep of the king was disturbed” (Esther 6:1), using a different and louder melody for the cantillation because this verse marks the point where Israel’s salvation began.

 

א  בַּלַּיְלָה הַהוּא, נָדְדָה שְׁנַת הַמֶּלֶךְ; וַיֹּאמֶר, לְהָבִיא אֶת-סֵפֶר הַזִּכְרֹנוֹת דִּבְרֵי הַיָּמִים, וַיִּהְיוּ נִקְרָאִים, לִפְנֵי הַמֶּלֶךְ.

6:1 On that night the king could not sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king.

 

 

1. Special Trope

 

ט  וַיֹּאמֶר חַרְבוֹנָה אֶחָד מִן-הַסָּרִיסִים לִפְנֵי הַמֶּלֶךְ, גַּם הִנֵּה-הָעֵץ אֲשֶׁר-עָשָׂה הָמָן לְמָרְדֳּכַי אֲשֶׁר דִּבֶּר-טוֹב עַל-הַמֶּלֶךְ עֹמֵד בְּבֵית הָמָן–גָּבֹהַּ, חֲמִשִּׁים אַמָּה; וַיֹּאמֶר הַמֶּלֶךְ, תְּלֻהוּ עָלָיו.

7:9 Then said Harbonah, one of the chamberlains that were before the king: ‘Behold also, the gallows fifty cubits high, which Haman made for Mordecai, who spoke good for the king, standeth in the house of Haman.’ And the king said: ‘Hang him thereon.’

 

1. Haman’s Sons

The names of Haman’s ten sons, the phrase five hundred men which precedes them, and the word ten which follows (Ibid. 9:6-10) are traditionally read in one breath, thereby indicating that they were all killed at one time. The five hundred men mentioned indicates that they were all followers of Haman’s sons who served as their commanding officers.

 

ו  וּבְשׁוּשַׁן הַבִּירָה, הָרְגוּ הַיְּהוּדִים וְאַבֵּד–חֲמֵשׁ מֵאוֹת,  אִישׁ. ז  וְאֵת   פַּרְשַׁנְדָּתָא  וְאֵת דַּלְפוֹן,  וְאֵת  אַסְפָּתָא. ח  וְאֵת  פּוֹרָתָא  וְאֵת אֲדַלְיָא,  וְאֵת   אֲרִידָתָא. ט  וְאֵת פַּרְמַשְׁתָּא  וְאֵת   אֲרִיסַי,  וְאֵת אֲרִידַי  וְאֵת    וַיְזָתָא. י  עֲשֶׂרֶת  בְּנֵי הָמָן

6 And in Shushan the castle the Jews slew and destroyed five hundred men. 7 And Parshandatha, and Dalphon, and Aspatha,   8 And Poratha, and Adalia, and Aridatha, 9 and Parmashta, and Arisai, and Aridai, and Vaizatha,   10 the ten sons of Haman

 

What does it mean to give a contribution to a synagogue? This is an exceptionally poignant lesson with the new tax bill where people are less likely to itemize and get a tax deduction from their donation. Often we think that we’ve earned what is ours; our Torah portion teaches us otherwise. The reading begins דבר אל בני ישראל ויקחו לי תרומה, speak to the children of Israel and take for me a contribution (for the building of the Mishkan, or G-d’s home).[1] Why is the word לי, or “for me,” written? Why does G-d need a contribution for G-dself?

Rashi, our commentator par excellence, writes that the word לי means לשמי that we are giving for the sake of G-d’s name.[2] This leaves more to be answered. Wouldn’t any gift be for G-d’s name? Siftei Hachamim (Shabbetai Bass 1641-1718 Kalisz, Poland), a supercommentator on Rashi, writes דהא כל דבר שבעולם, שלו הוא, that everything in the world is for G-d.[3] In other words, don’t think that you’re master of your own destiny; rather everything you have is a gift from G-d, and you should give back from the gifts G-d has given you. However, it is supposed to be contribution that one is willing to give because, in the words of Rabbi Yitzhak Karo (uncle of Yosef Karo), “There are those who contribute, not from their own hearts but rather from the hearts of others, meaning that they see others contributing and therefore contribute on account of shame.”[4] The goal of giving is to do so freely, without looking around at what others are doing.

We can use the immense resources that G-d has bestowed upon us to strengthen ourselves, but then it dies with us. When we use them to strengthen a house for G-d, they will live on eternally. Midrash Aggadah continues on this theme, asserting אמר הקב”ה לישראל: התנדבו ועשו המשכן, ואל תאמרו מכיסכם אתם נותנים דבר, כי משלי הוא הכל. לפיכך אמר ויקחו לי-משלי.[5] The Midrash understands ‘give to me’ as saying give from what is mine. Tzeror Hamor (Rabbi Abraham Saba, 1440-1508 Castille) continues on this theme, highlighting why it says “take for me a contribution” as opposed to “give me.” He wrote that when we give tzedakah “we are actually not giving, but rather taking and receiving…everything that one acquires in this world, except Torah and mitzvot will eventually belong to others…only concerning Torah and mitzvot does one truly acquire for himself.”[6]

What are we doing this year to grow in getting closer to G-d? Are we taking on additional Mitzvot? Are we setting additional time for Torah study? How can we increase the devotion of our time, energy and resources to strengthening our connection with G-d?

We are blessed to have a very powerful person joining us to enhance our connection with G-d through the sacred music of prayer. It is such a blessing to be able to welcome in Cantor Kenneth Cohen our new hazzan, who functions as shaliach tzibur, our intermediary before G-d in prayer. I look forward to partnering with and learning from Cantor Cohen as he brings innovative approaches in sacred music to our congregation, and his davening will help us reach closer to HaKadosh Baruch Hu (G-d). His knowledge and wisdom will help us grow as a spiritual community, and we welcome him into our congregational family.

In order to fully celebrate Cantor Cohen’s arrival at the Jericho Jewish Center, please turn with me in the Siddur to Page 826. This is a prayer for Welcoming New Members but I am going to change the beginning of it to fit this special occasion. We will follow this with recitation of the Shehehaynu at the bottom of Page 828.

 

[1] Exodus 25:2

[2] Rashi on Exodus 25:2 ד”ה ויקחו לי תרומה

[3] Siftei Hachamim on Rashi Exodus 25:2 ד”ה ויקחו לי לשמי

[4] רבי יצחק קארו שמות כב:ב ד”ה דבר אל בני ישראל ויקחו לי תרומה

[5] מדרש אגדה שמות פרק כה:ב Translation G-d said to Israel ‘Give voluntarily to construct the Mishkan. Don’t say you’re giving from your pockets, for everything comes from me. Therefore, say ‘give for me,’ that is to say what is from me.’

[6] צרור המור שמות כב:ב ד”ה ואמר ויקחו לי תרומה