The Megillah tells us that all Jews agreed "to observe them as days of feasting and joy, with the sending of food gifts, each to his/her friend, and donations to the needy" (Esther 9:22). This is the source for the various mitzvot that are part of Purim day:
Changes in the synagogue service on Purim
Torah Reading
* The Purim Torah reading is Exodus 17:8-16, which tells of the initial
encounter between Israel and Amalek in the wilderness.
* Megillah Reading
As mentioned earlier, the Megillah must be heard once our Purim night and once on Purim day.
The Megillah reading will often follow the morning service. Those who are unable to attend, however, should check with their local synagogue(s) for later additional readings.
For further details on the Megillah and Megillah Reading, please read http://njop.org/html/PurimMR.html
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Monday, February 1, 2010
Mishloach Manot / Shaloch Manos - Sending Gifts
After being rescued from Haman's attempt to destroy the Jews, scripture records that the Jews agreed "to observe...with the sending of food gifts, each to his/her friend" (Esther 9:22).
The threat of Haman reminded the Jews that indeed they were a separate but unified people, and each individual's rejoicing over being saved was shared with neighbors and friends by sending gift baskets.
Every Jew is obligated to give at least one Mishloach Manot gift containing at lest two different types of immediately edible food items.
* If a family wishes to send Mishloach Manot as a family unit, they should make
sure to send enough packages so that each adult (over the age of Bar/Bat
Mitzvah) fulfills the mitzvah.
* The package must contain two foods that require different blessings, for
example: fruit and candy, grape juice and chocolate, cookies and fruit.
* The food in the package should be ready-to-eat and not require preparation
(i.e.: do not send a raw steak - but salami is okay).
Hamentashen
A popular item to include in Mishloach Manot is Hamantashen (click to recipe), which are special triangle shaped cookies filled with poppyseeds, prune butter, jelly, chocolate, and a variety of other treats and delights.
There are several theories as to the source and history of hamantashen:
* The triangle shape of the hamantashen are said to represent a type of three-
cornered hat worn by Haman. They are also sometimes called "Haman's ears," also
because of their triangular shape.
* The word may be derived from the Yiddish moon tashen, which mean "poppy
pockets."
* The question may be asked, "Why is the Purim treat named after the archenemy
of the Jewish people?" By eating a piece of Haman, one may be figuratively
"wiping out the memory of Amalek."
Traditionally, hamantashen were made with poppy seed or prune filling. Today, however, people use a wide variety of fillings such as chocolate, strawberry or apricot jam, cherry pie filling, prunes, etc.
Mishloach Manot suggestions
Mishloach Manot are a fun way to get the entire family involved in the holiday. Having children prepare baskets or baggies is a great way to keep the little hands busy while baking the hamantashen.
Many people like to "theme" their Mishloach Manot.
For the more adventurous, and expensive:
Flower Pots: Using regular earthenware flower pots as the basket, fill each pot
with chocolate crumb cake (if possible, bake in pot) to represent soil. Tightly
roll a green fruit roll-up and stick into the center of the cake for a flower
stem. To the top, carefully arrange a red fruit roll-up into a rose. This
project creates a beautiful display of 2 separate types of foods.
For those who want to keep it simple, and are on a budget:
Prisoners: Dress in black and white striped clothing (or in a solid color and
pin paper stripes) and deliver bread (the hamotzee blessing) and water (the
she'ha'kol blessing).
Mishloach Manot are meant to bring joy, happiness and unity amongst Jews. It is not meant to be a contest of who can create the largest, most expensive or most extravagant gift arrangements. Many feel that it is better to give smaller packages to more people. It is also better to spend more on gifts to the poor than on fancy Mishloach Manot.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
The threat of Haman reminded the Jews that indeed they were a separate but unified people, and each individual's rejoicing over being saved was shared with neighbors and friends by sending gift baskets.
Every Jew is obligated to give at least one Mishloach Manot gift containing at lest two different types of immediately edible food items.
* If a family wishes to send Mishloach Manot as a family unit, they should make
sure to send enough packages so that each adult (over the age of Bar/Bat
Mitzvah) fulfills the mitzvah.
* The package must contain two foods that require different blessings, for
example: fruit and candy, grape juice and chocolate, cookies and fruit.
* The food in the package should be ready-to-eat and not require preparation
(i.e.: do not send a raw steak - but salami is okay).
Hamentashen
A popular item to include in Mishloach Manot is Hamantashen (click to recipe), which are special triangle shaped cookies filled with poppyseeds, prune butter, jelly, chocolate, and a variety of other treats and delights.
There are several theories as to the source and history of hamantashen:
* The triangle shape of the hamantashen are said to represent a type of three-
cornered hat worn by Haman. They are also sometimes called "Haman's ears," also
because of their triangular shape.
* The word may be derived from the Yiddish moon tashen, which mean "poppy
pockets."
* The question may be asked, "Why is the Purim treat named after the archenemy
of the Jewish people?" By eating a piece of Haman, one may be figuratively
"wiping out the memory of Amalek."
Traditionally, hamantashen were made with poppy seed or prune filling. Today, however, people use a wide variety of fillings such as chocolate, strawberry or apricot jam, cherry pie filling, prunes, etc.
Mishloach Manot suggestions
Mishloach Manot are a fun way to get the entire family involved in the holiday. Having children prepare baskets or baggies is a great way to keep the little hands busy while baking the hamantashen.
Many people like to "theme" their Mishloach Manot.
For the more adventurous, and expensive:
Flower Pots: Using regular earthenware flower pots as the basket, fill each pot
with chocolate crumb cake (if possible, bake in pot) to represent soil. Tightly
roll a green fruit roll-up and stick into the center of the cake for a flower
stem. To the top, carefully arrange a red fruit roll-up into a rose. This
project creates a beautiful display of 2 separate types of foods.
For those who want to keep it simple, and are on a budget:
Prisoners: Dress in black and white striped clothing (or in a solid color and
pin paper stripes) and deliver bread (the hamotzee blessing) and water (the
she'ha'kol blessing).
Mishloach Manot are meant to bring joy, happiness and unity amongst Jews. It is not meant to be a contest of who can create the largest, most expensive or most extravagant gift arrangements. Many feel that it is better to give smaller packages to more people. It is also better to spend more on gifts to the poor than on fancy Mishloach Manot.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Matanot L'evyonim - Gifts to the Poor
After the Jews were saved from the decree of Haman, they agreed "to observe [the days of Purim] with...donations to the needy" (Esther 9:22).
Giving to the poor is a mitzvah all year round. However, the mitzvah to do so on Purim is separate even from the general mitzvah of tzedakah (charity).
To fulfill the mitzvah of Matanot L'evyonim one must give charity to two individual poor people.
One should give each poor person enough money to provide for a meal. One may also give someone the equivalent in food.
Matanot L'evyonim should be given early enough on Purim so that the poor can benefit on the holiday. If, however, one does not have someone to give to on Purim, one should hold onto that money (separately) to give when the opportunity arrives. The money may not be given or spent elsewhere.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Giving to the poor is a mitzvah all year round. However, the mitzvah to do so on Purim is separate even from the general mitzvah of tzedakah (charity).
To fulfill the mitzvah of Matanot L'evyonim one must give charity to two individual poor people.
One should give each poor person enough money to provide for a meal. One may also give someone the equivalent in food.
Matanot L'evyonim should be given early enough on Purim so that the poor can benefit on the holiday. If, however, one does not have someone to give to on Purim, one should hold onto that money (separately) to give when the opportunity arrives. The money may not be given or spent elsewhere.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Festive Meal
The Book of Esther records that the Jews agreed "to observe them as days of feasting and joy" (Esther 9:22).
One is obligated to partake in a festive meal on Purim day.
The bare minimum to fulfill this mitzvah requires that one wash and eat bread and then recite the bentching, the Grace after Meals.
One should include Al Hanissim, the special prayer for Purim, in bentching
If one forgots Al Hanissim, one does not repeat bentching.
It is customary to invite guests to one's Purim meal.
The Purim meal is normally held later in the day so that the feasting and rejoicing carries over past sunset into the next day.
The festive meal concludes with bentching, Grace after Meals, which can be found in any Jewish prayerbook or bentcher, special Grace after Meals booklets.
Al Hanissim is added to bentching before the conclusion of the 2nd blessing.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
One is obligated to partake in a festive meal on Purim day.
The bare minimum to fulfill this mitzvah requires that one wash and eat bread and then recite the bentching, the Grace after Meals.
One should include Al Hanissim, the special prayer for Purim, in bentching
If one forgots Al Hanissim, one does not repeat bentching.
It is customary to invite guests to one's Purim meal.
The Purim meal is normally held later in the day so that the feasting and rejoicing carries over past sunset into the next day.
The festive meal concludes with bentching, Grace after Meals, which can be found in any Jewish prayerbook or bentcher, special Grace after Meals booklets.
Al Hanissim is added to bentching before the conclusion of the 2nd blessing.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Drinking on Purim
"A person should drink on Purim until the point where they cannot tell the difference between ‘Blessed is Mordechai' and ‘Cursed is Haman.'
Talmud-Megillah 7a/Shulchan Aruch (Code of Jewish Law)
On Purim, one is commanded to drink wine to a point of inebriation. This is usually fulfilled during the course of the festive meal, although many also attempt this on Purim night, as well.
How much should one drink?
The purpose of drinking on Purim is not to get so drunk that one is unable to function. It is generally agreed that the requirement is limited to the point of not impairing one's ability to recite blessings and fulfill the necessary mitzvot of Purim.
Most opinions agree that one should drink more than one is accustomed. The Talmud actually suggests as well that the mental blurriness necessary can also be fulfilled by a drink-induced nap.
What does it mean "cannot tell the difference between ‘Blessed is Mordechai' and ‘Cursed is Haman?'"
On a simple level, this is just a description of a level of intoxication, a point at which one has trouble making clear distinctions between right and wrong, good and bad.
Not being able to tell the difference between ‘Blessed is Mordechai' and ‘Cursed is Haman' accentuates one of the major themes of Purim, which is role reversal.
On a more philosophical level, when ‘Blessed is Mordechai' and ‘Cursed is Haman' become indistinguishable, one has grasped a higher concept that even the negative which happens is good, that it comes from G-d and, in the end, makes us better people.
Why do we drink on Purim?
When reading the Purim story, one sees that wine plays an important role in events that transpire:
* King Achashverosh is drunk when he calls for Vashti and when he orders her
banished (*Targum and Rashi both say she was killed).
* Esther invites the King and Haman to a banquet, which the Megillah refers to
as a wine-banquet.
* The Megillah describes the 14th and 15h of Adar as days of "feasting and joy,"
inferring that the Jews celebrated with feasts of wine.
IMPORTANT NOTICE
While drinking on Purim is a mitzvah, risking one's life is not. Whether host or guest, it is important to be responsible:
* DO NOT DRINK AND DRIVE
* Every year an alert goes out around Purim from the New York area Hatzoloh (a Jewish E.M.S.) about underage drinking. Teenagers often believe that they can drink a lot without danger. However, the hospitals in large Jewish communities find an increase in emergency room admissions for alcohol related injuries/illnesses. And, unfortunately, the joy of Purim has been turned into tragedy by deaths that have occurred through such "fatal celebrations."
* While Purim is a religious holiday, and underage alcohol consumption is allowed for religious occasions, adults are still responsible for minors. Please do not give young people liquor beyond the bare minimum, and remember, our children are influenced by our behavior!
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Talmud-Megillah 7a/Shulchan Aruch (Code of Jewish Law)
On Purim, one is commanded to drink wine to a point of inebriation. This is usually fulfilled during the course of the festive meal, although many also attempt this on Purim night, as well.
How much should one drink?
The purpose of drinking on Purim is not to get so drunk that one is unable to function. It is generally agreed that the requirement is limited to the point of not impairing one's ability to recite blessings and fulfill the necessary mitzvot of Purim.
Most opinions agree that one should drink more than one is accustomed. The Talmud actually suggests as well that the mental blurriness necessary can also be fulfilled by a drink-induced nap.
What does it mean "cannot tell the difference between ‘Blessed is Mordechai' and ‘Cursed is Haman?'"
On a simple level, this is just a description of a level of intoxication, a point at which one has trouble making clear distinctions between right and wrong, good and bad.
Not being able to tell the difference between ‘Blessed is Mordechai' and ‘Cursed is Haman' accentuates one of the major themes of Purim, which is role reversal.
On a more philosophical level, when ‘Blessed is Mordechai' and ‘Cursed is Haman' become indistinguishable, one has grasped a higher concept that even the negative which happens is good, that it comes from G-d and, in the end, makes us better people.
Why do we drink on Purim?
When reading the Purim story, one sees that wine plays an important role in events that transpire:
* King Achashverosh is drunk when he calls for Vashti and when he orders her
banished (*Targum and Rashi both say she was killed).
* Esther invites the King and Haman to a banquet, which the Megillah refers to
as a wine-banquet.
* The Megillah describes the 14th and 15h of Adar as days of "feasting and joy,"
inferring that the Jews celebrated with feasts of wine.
IMPORTANT NOTICE
While drinking on Purim is a mitzvah, risking one's life is not. Whether host or guest, it is important to be responsible:
* DO NOT DRINK AND DRIVE
* Every year an alert goes out around Purim from the New York area Hatzoloh (a Jewish E.M.S.) about underage drinking. Teenagers often believe that they can drink a lot without danger. However, the hospitals in large Jewish communities find an increase in emergency room admissions for alcohol related injuries/illnesses. And, unfortunately, the joy of Purim has been turned into tragedy by deaths that have occurred through such "fatal celebrations."
* While Purim is a religious holiday, and underage alcohol consumption is allowed for religious occasions, adults are still responsible for minors. Please do not give young people liquor beyond the bare minimum, and remember, our children are influenced by our behavior!
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
The Mystery of Hester Panim
An Old Joke
It was a deluge, the likes of which had not been seen for years. A man who lived by the river saw that he was in danger of being flooded. He prayed to G-d, "Please save me." A few minutes later a fire truck came by and told him to get on. He said, "No, G-d will save me." The water continued to rise until he had to flee to the second floor. Again he pleaded with G-d. A few minutes later, a boat drifted by but again he refused human help. Finally, stuck on the roof with the water swirling around him, a police helicopter threw him a rope, but the man insisted that G-d would save him. As you may imagine, he also wasn't the best swimmer. So up in the Heavenly Court he says to G-d. "I trusted in you, why didn't you save me?" And G-d replies," I tried, I sent you a fire truck, I sent you a boat, I sent you a helicopter……"
Of all the books of the Bible, the Book of Esther is unique in that it does not once mention G-d directly. One might ask, "Why, then, is it considered a holy book and included in the Tanach (the complete Biblical canon)?"
To understand the importance of the Book of Esther as more than just a history of the Jewish victory over a vicious enemy, one must look at the phenomenon of Hester Panim. Literally, Hester Panim means "the hiding of the face" and refers to G-d's presence being hidden from direct human perception. Like the sun on a very cloudy day, however, just because you don't see it, doesn't mean it isn't there. The story of Purim teaches us that G-d is ALWAYS involved, even when we don't see His hand.
After a casual reading of the Book of Esther, one might think it is a heroic tale about Mordechai and Esther saving the Jewish people from Haman through diplomatic skill. After all, Esther does deftly manipulate the emotions of King Achashverosh and Haman at her private wine-parties with them. Looking deeper, however, one is struck by the overwhelming "coincidences" of the right people being at the right places at the right times to save the Jews. To follow one line of such "coincidences":
*Esther was the beautiful niece of one of the leaders of the Jewish people.
*While women throughout the kingdom flocked to the beauty pageant, hoping to be
chosen as queen, the Megillah tells us that Esther "was taken to the king's
palace" (2:8). Her beauty was noticed and she was brought, apparently by force,
to the palace, for she would never have gone there of her own volition.
Ultimately, she chosen to be queen.
*Because Esther is in the palace, Mordechai is able to get word to the king
about the plot on his life, which was not remembered by the king until Haman's
plot was unraveling.
*If Esther had not been "taken to the king's palace," there would have been no
"insider" to have Haman's evil plan revoked. Even Mordechai points this out when
he tells her: "Do not imagine that [you can] save yourself in the king's palace
from the fate of all the Jews. For if you indeed keep silent at this time,
relief and salvation will come to the Jews from another source, and you and your
father's household will perish. And who knows that but for a time like this you
are in a royal position?!"(Esther 4:13-14)
Coincidence? Divine Providence? To the scoffer, it's the former. To the believer, it's the Hand of G-d--Divine Providence moving behind the scenes to make certain the Jews are saved. This is Hester Panim. Therefore, the Book of Esther is not simply the story of how the Jews were saved from Haman's evil plot--it is a guidebook for future generations on how to view the world.
What role does Hester Panim play in the Divine plan? Why would G-d choose to hide Himself from humanity? Hester Panim is actually a Divine gift that allows humanity freedom of choice. If a child is told not to eat a cookie by its mother, but the mother remains in the kitchen to watch, then the child isn't going to take the cookie. Once mother leaves the room, though, it is the child's free choice that determines what happens to the mother's ruling. At the same time, when mother leaves the room, she is aware of her child's behavior, listens for danger and is ready to jump to the rescue. So too, G-d leaves us to give us space and allows us to make our own free choices, but He is always waiting on the periphery to protect us from ultimate harm.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
It was a deluge, the likes of which had not been seen for years. A man who lived by the river saw that he was in danger of being flooded. He prayed to G-d, "Please save me." A few minutes later a fire truck came by and told him to get on. He said, "No, G-d will save me." The water continued to rise until he had to flee to the second floor. Again he pleaded with G-d. A few minutes later, a boat drifted by but again he refused human help. Finally, stuck on the roof with the water swirling around him, a police helicopter threw him a rope, but the man insisted that G-d would save him. As you may imagine, he also wasn't the best swimmer. So up in the Heavenly Court he says to G-d. "I trusted in you, why didn't you save me?" And G-d replies," I tried, I sent you a fire truck, I sent you a boat, I sent you a helicopter……"
Of all the books of the Bible, the Book of Esther is unique in that it does not once mention G-d directly. One might ask, "Why, then, is it considered a holy book and included in the Tanach (the complete Biblical canon)?"
To understand the importance of the Book of Esther as more than just a history of the Jewish victory over a vicious enemy, one must look at the phenomenon of Hester Panim. Literally, Hester Panim means "the hiding of the face" and refers to G-d's presence being hidden from direct human perception. Like the sun on a very cloudy day, however, just because you don't see it, doesn't mean it isn't there. The story of Purim teaches us that G-d is ALWAYS involved, even when we don't see His hand.
After a casual reading of the Book of Esther, one might think it is a heroic tale about Mordechai and Esther saving the Jewish people from Haman through diplomatic skill. After all, Esther does deftly manipulate the emotions of King Achashverosh and Haman at her private wine-parties with them. Looking deeper, however, one is struck by the overwhelming "coincidences" of the right people being at the right places at the right times to save the Jews. To follow one line of such "coincidences":
*Esther was the beautiful niece of one of the leaders of the Jewish people.
*While women throughout the kingdom flocked to the beauty pageant, hoping to be
chosen as queen, the Megillah tells us that Esther "was taken to the king's
palace" (2:8). Her beauty was noticed and she was brought, apparently by force,
to the palace, for she would never have gone there of her own volition.
Ultimately, she chosen to be queen.
*Because Esther is in the palace, Mordechai is able to get word to the king
about the plot on his life, which was not remembered by the king until Haman's
plot was unraveling.
*If Esther had not been "taken to the king's palace," there would have been no
"insider" to have Haman's evil plan revoked. Even Mordechai points this out when
he tells her: "Do not imagine that [you can] save yourself in the king's palace
from the fate of all the Jews. For if you indeed keep silent at this time,
relief and salvation will come to the Jews from another source, and you and your
father's household will perish. And who knows that but for a time like this you
are in a royal position?!"(Esther 4:13-14)
Coincidence? Divine Providence? To the scoffer, it's the former. To the believer, it's the Hand of G-d--Divine Providence moving behind the scenes to make certain the Jews are saved. This is Hester Panim. Therefore, the Book of Esther is not simply the story of how the Jews were saved from Haman's evil plot--it is a guidebook for future generations on how to view the world.
What role does Hester Panim play in the Divine plan? Why would G-d choose to hide Himself from humanity? Hester Panim is actually a Divine gift that allows humanity freedom of choice. If a child is told not to eat a cookie by its mother, but the mother remains in the kitchen to watch, then the child isn't going to take the cookie. Once mother leaves the room, though, it is the child's free choice that determines what happens to the mother's ruling. At the same time, when mother leaves the room, she is aware of her child's behavior, listens for danger and is ready to jump to the rescue. So too, G-d leaves us to give us space and allows us to make our own free choices, but He is always waiting on the periphery to protect us from ultimate harm.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Hanging Haman: The Commandment to Wipe-Out Amalek
On the Shabbat before Purim, generally known as Shabbat Parashat Zachor, Jews across the world gather in their synagogues to hear Deuteronomy 25:17-19 read at the end of Torah reading:
Remember what Amalek did to you on the way when you went out of Egypt. That
they encountered you on the way, and struck the hindmost, all that were weak
at the rear; and they did not fear G-d. Therefore it will be, when the Eternal,
your G-d, gives you relief from all your enemies, all around, in the land that
the Eternal, your G-d, is giving to you as an inheritance to possess it, then
you shall wipe out the remembrance of Amalek from beneath the heavens; you must
not forget.
What must the Children of Israel remember? Deuteronomy 25:17 refers to an incident in Exodus 17:8-16, just after the Children of Israel crossed the Reed/Red Sea. On their third day out of Egypt, as they traveled in the wilderness, the army of Amalek swooped down from behind them, attacking the old and the weak who were straggling at the rear. The commandment to remember Amalek, however, is more than just remembering that Amalek attacked the Jews in the wilderness, it is remembering that they are the very antithesis of Israel.
Parashat Zachor is read on the Shabbat before Purim because Haman is a direct descendant of Amalek. Like his forefathers, Haman was the archenemy of the Jews. He wanted to entirely wipe out the Jewish nation. Neither begging, bribery nor conversion would have changed Haman's mind because he recognized that the Jewish nation itself represented a spiritual force which he abhorred.
To understand Haman's motives and the commandment of Zachor, it is necessary to first learn the history of Amalek:
Esav's Successor - Initially, Amalek was an actual person who later became the leader of a clan, which became a nation of the same name. Amalek was a grandson of Jacob's brother Esav.
In Genesis 36:12, the Torah introduces Amalek:
Now Timna was concubine to Elifaz, son of Esav, and she bore Amalek to Elifaz.
We later learn (Genesis 36:22) that Timna was the sister of Lotan who was a chieftain of the land of Seir where Esav went to live. Thus we see that Amalek was the scion of two powerful families, yet he was only a concubine's son.
The Sages tell us that Amalek was raised in the tents of Esav, constantly hearing his grandfather bemoan his fate and how Esav's brother, Jacob, had stolen his birthright (See Genesis 25).
Amalek absorbed Esav's hatred of the children of Jacob, thus it became the nature of the nation of Amalek to hate the Jews.
Amalek versus the Children of Israel –
Exodus 17:8-16 - As noted above, three days after the crossing of the Reed/Red Sea, the Amalekites traveled many miles in order to attack the Jewish people from behind, attacking the weak and the stragglers. The Jewish people miraculously defeated the Amalekites in a one day war. This battle was significant because it showed the true nature of the Amalekites. G-d had just performed miracle after miracle, from the 10 plagues to the splitting of the sea, and not a single nation dared to attack Israel except Amalek. Lest one believe that Amalek was courageous, it should be noted that they did not risk a frontal attack.
Every nation has certain outstanding character traits. Amalek is known for its all consuming love of self and reliance on violence to prove its superiority.
The Sages teach that Amalek never denied the existence of G-d or G-d's special relationship with the Jewish people. The Amalekites just didn't care. In fact, their very understanding of G-d and His relationship with the Israelites was precisely why they felt the need to attack--Amalek clearly resented the existence of an opposing authority.
Amalek saw that no other nation dared to attack the Children of Israel and that the Jews had demonstrated that there can be power in peace. This went against the entire mind-set of the Amalekites, who preached and practiced the ideology that ‘might makes right."
Amalek versus the Kingdom of Israel: Samuel I, Chapter 15
Not long after the unified Kingdom of Israel was formed under the reign of King Saul, the king, at the direction of the prophet Samuel, gathered his troops to fulfill the Biblical commandment to wipe out Amalek.
King Saul was a mighty warrior and was victorious over Amalek, virtually destroying the nation. But, "he took Agag, the king of Amalek alive...and Saul and the people had pity on Agag the king of Amalek," and on the Amalekite flocks and cattle (Samuel I 15:8-9).
By having mercy on Agag, Saul went against the specific directive of
G-d, who was, needless to say, less than pleased.
The prophet Samuel rose early the very next morning, came to Saul and informed him that G-d was angered by his taking Amalekite sheep and cattle for spoils and for not fulfilling the commandment to utterly destroy Amalek.
After a brief and futile denial by Saul, the king admitted his transgression and Samuel ordered Agag brought to him. The prophet proceeded to kill the king of Amalek and concluded the matter.
The damage, however, was already done. In that one night, our sages teach us, Agag had relations with a maidservant (or his wife) who later, gave birth to a son. Thus, over a thousand years later the Jews were faced with mortal danger from Haman the Agagite.
It is interesting to note that just as Haman is a direct descendant of Agag, both Mordechai and Esther are descendants of Saul.
Why Amalek and Israel are in opposition, and how this relates to Haman:
The Talmud tells us that the wording in Deuteronomy 25:18, "asher kar'cha ba'derech" literally means that Amalek "happened" upon the Jews. This, the rabbis explain, is an explanation of the personality of Amalek: Amalek represents the philosophy of chance, of the haphazard dictates of "fate" and "destiny," which oppose the Jewish philosophy of Divine control. Amalek philosophy negates the concept that there is a purpose to humanity or to creation itself--again the antithesis of Jewish philosophy.
The difference in philosophy between Amalek and Israel can be seen all the way back to the time of the nations' forefathers, Esav and Jacob.
Esav was a hunter, he lived his life for the thrill of the game, the risk of danger and for moment-to-moment pleasure. Life had no particular purpose in Esav's mind, which is demonstrated in his desire for Jacob's lentils and his preparedness to sell his birthright. Esav easily parts with his birthright as first born (which would have given him the rights to the Land of Israel) merely because he was hungry at that very moment. When he gave the birthright away, he mocked Jacob's desire for it by asking "What is the birthright to me?" (Genesis 25:27-34).
Jacob, on the other hand, planned for the future. He studied and tried to find the best way to serve G-d. For this reason, G-d communicated with him and made him the father of the twelve tribes, the future Nation of Israel.
Amalek's attack on the Jews after they crossed the Red(Reed) Sea was motivated by this hatred of the Israelite belief in the Divine hand of G-d. Certainly Amalek, and the entire world, had heard of the great plagues that had struck Egypt, but they found reasons to scoff at these phenomenal events. While no other nation would dare attack the Jews with the cloud of G-d surrounding them, Amalek needed to attack in order to show that "might makes right" was still the natural order of the world. While they did not win in their battle with Israel, they certainly diminished the fear of the other nations for the Jewish people. The Midrash describes it as if the Amalekites cooled a hot bath, scorching themselves, but encouraging others to enter.
Haman
Haman's attempt to destroy the Jewish people is a direct result of the historical and philosophical battles of Amalek and Israel. As a descendent of Agag, King of Amalek, Haman is strikingly aware of the Jewish victories over Amalek, both in the wilderness and in the time of King Saul, as definitively recorded in Jewish texts. His desire to wipe out the Jews as a nation was a direct result of this historical battle between nations.
Haman's conflict with Mordechai, however, was based on the philosophical differences of the two nations. Just as in the days in the wilderness, Mordechai (the Jews) stood as a symbol of Jewish strength and as a symbol of the Divine hand active in the world. As Haman himself points out to King Achashverosh, no other nation was so scattered, yet remained unified. And Mordechai defied Haman's assertions of might makes right by refusing to bow to him just because he was Prime Minister. While the king of the land may have commanded all to bow to Haman, the King of the Universe commanded all to bow to no one but Him. Throughout the Megillah there is an underlying struggle of Haman trying to show that he controls his own destiny, and the destiny of the empire, only to be foiled by the subtle plans of G-d.
Fighting Amalek today
While we do not know who the descendants of Amalek are today, the sages teach that a part of Amalek can also be found in each of us--our natural inclination to do wrong. Every person must constantly fight the Amalek in his/herself which tends to rationalize their actions: For example, lashon harah, speaking evil or gossiping, can destroy another person, yet we constantly justify our gossiping by saying that our juicy tidbit must already be common knowledge or it is important that the other person know that Suzie was out with Joey. On a more personal level, for the modern day Jew, fighting Amalek may mean battling our own inclinations and remembering that G-d is always there and surely runs the world for our benefit.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Remember what Amalek did to you on the way when you went out of Egypt. That
they encountered you on the way, and struck the hindmost, all that were weak
at the rear; and they did not fear G-d. Therefore it will be, when the Eternal,
your G-d, gives you relief from all your enemies, all around, in the land that
the Eternal, your G-d, is giving to you as an inheritance to possess it, then
you shall wipe out the remembrance of Amalek from beneath the heavens; you must
not forget.
What must the Children of Israel remember? Deuteronomy 25:17 refers to an incident in Exodus 17:8-16, just after the Children of Israel crossed the Reed/Red Sea. On their third day out of Egypt, as they traveled in the wilderness, the army of Amalek swooped down from behind them, attacking the old and the weak who were straggling at the rear. The commandment to remember Amalek, however, is more than just remembering that Amalek attacked the Jews in the wilderness, it is remembering that they are the very antithesis of Israel.
Parashat Zachor is read on the Shabbat before Purim because Haman is a direct descendant of Amalek. Like his forefathers, Haman was the archenemy of the Jews. He wanted to entirely wipe out the Jewish nation. Neither begging, bribery nor conversion would have changed Haman's mind because he recognized that the Jewish nation itself represented a spiritual force which he abhorred.
To understand Haman's motives and the commandment of Zachor, it is necessary to first learn the history of Amalek:
Esav's Successor - Initially, Amalek was an actual person who later became the leader of a clan, which became a nation of the same name. Amalek was a grandson of Jacob's brother Esav.
In Genesis 36:12, the Torah introduces Amalek:
Now Timna was concubine to Elifaz, son of Esav, and she bore Amalek to Elifaz.
We later learn (Genesis 36:22) that Timna was the sister of Lotan who was a chieftain of the land of Seir where Esav went to live. Thus we see that Amalek was the scion of two powerful families, yet he was only a concubine's son.
The Sages tell us that Amalek was raised in the tents of Esav, constantly hearing his grandfather bemoan his fate and how Esav's brother, Jacob, had stolen his birthright (See Genesis 25).
Amalek absorbed Esav's hatred of the children of Jacob, thus it became the nature of the nation of Amalek to hate the Jews.
Amalek versus the Children of Israel –
Exodus 17:8-16 - As noted above, three days after the crossing of the Reed/Red Sea, the Amalekites traveled many miles in order to attack the Jewish people from behind, attacking the weak and the stragglers. The Jewish people miraculously defeated the Amalekites in a one day war. This battle was significant because it showed the true nature of the Amalekites. G-d had just performed miracle after miracle, from the 10 plagues to the splitting of the sea, and not a single nation dared to attack Israel except Amalek. Lest one believe that Amalek was courageous, it should be noted that they did not risk a frontal attack.
Every nation has certain outstanding character traits. Amalek is known for its all consuming love of self and reliance on violence to prove its superiority.
The Sages teach that Amalek never denied the existence of G-d or G-d's special relationship with the Jewish people. The Amalekites just didn't care. In fact, their very understanding of G-d and His relationship with the Israelites was precisely why they felt the need to attack--Amalek clearly resented the existence of an opposing authority.
Amalek saw that no other nation dared to attack the Children of Israel and that the Jews had demonstrated that there can be power in peace. This went against the entire mind-set of the Amalekites, who preached and practiced the ideology that ‘might makes right."
Amalek versus the Kingdom of Israel: Samuel I, Chapter 15
Not long after the unified Kingdom of Israel was formed under the reign of King Saul, the king, at the direction of the prophet Samuel, gathered his troops to fulfill the Biblical commandment to wipe out Amalek.
King Saul was a mighty warrior and was victorious over Amalek, virtually destroying the nation. But, "he took Agag, the king of Amalek alive...and Saul and the people had pity on Agag the king of Amalek," and on the Amalekite flocks and cattle (Samuel I 15:8-9).
By having mercy on Agag, Saul went against the specific directive of
G-d, who was, needless to say, less than pleased.
The prophet Samuel rose early the very next morning, came to Saul and informed him that G-d was angered by his taking Amalekite sheep and cattle for spoils and for not fulfilling the commandment to utterly destroy Amalek.
After a brief and futile denial by Saul, the king admitted his transgression and Samuel ordered Agag brought to him. The prophet proceeded to kill the king of Amalek and concluded the matter.
The damage, however, was already done. In that one night, our sages teach us, Agag had relations with a maidservant (or his wife) who later, gave birth to a son. Thus, over a thousand years later the Jews were faced with mortal danger from Haman the Agagite.
It is interesting to note that just as Haman is a direct descendant of Agag, both Mordechai and Esther are descendants of Saul.
Why Amalek and Israel are in opposition, and how this relates to Haman:
The Talmud tells us that the wording in Deuteronomy 25:18, "asher kar'cha ba'derech" literally means that Amalek "happened" upon the Jews. This, the rabbis explain, is an explanation of the personality of Amalek: Amalek represents the philosophy of chance, of the haphazard dictates of "fate" and "destiny," which oppose the Jewish philosophy of Divine control. Amalek philosophy negates the concept that there is a purpose to humanity or to creation itself--again the antithesis of Jewish philosophy.
The difference in philosophy between Amalek and Israel can be seen all the way back to the time of the nations' forefathers, Esav and Jacob.
Esav was a hunter, he lived his life for the thrill of the game, the risk of danger and for moment-to-moment pleasure. Life had no particular purpose in Esav's mind, which is demonstrated in his desire for Jacob's lentils and his preparedness to sell his birthright. Esav easily parts with his birthright as first born (which would have given him the rights to the Land of Israel) merely because he was hungry at that very moment. When he gave the birthright away, he mocked Jacob's desire for it by asking "What is the birthright to me?" (Genesis 25:27-34).
Jacob, on the other hand, planned for the future. He studied and tried to find the best way to serve G-d. For this reason, G-d communicated with him and made him the father of the twelve tribes, the future Nation of Israel.
Amalek's attack on the Jews after they crossed the Red(Reed) Sea was motivated by this hatred of the Israelite belief in the Divine hand of G-d. Certainly Amalek, and the entire world, had heard of the great plagues that had struck Egypt, but they found reasons to scoff at these phenomenal events. While no other nation would dare attack the Jews with the cloud of G-d surrounding them, Amalek needed to attack in order to show that "might makes right" was still the natural order of the world. While they did not win in their battle with Israel, they certainly diminished the fear of the other nations for the Jewish people. The Midrash describes it as if the Amalekites cooled a hot bath, scorching themselves, but encouraging others to enter.
Haman
Haman's attempt to destroy the Jewish people is a direct result of the historical and philosophical battles of Amalek and Israel. As a descendent of Agag, King of Amalek, Haman is strikingly aware of the Jewish victories over Amalek, both in the wilderness and in the time of King Saul, as definitively recorded in Jewish texts. His desire to wipe out the Jews as a nation was a direct result of this historical battle between nations.
Haman's conflict with Mordechai, however, was based on the philosophical differences of the two nations. Just as in the days in the wilderness, Mordechai (the Jews) stood as a symbol of Jewish strength and as a symbol of the Divine hand active in the world. As Haman himself points out to King Achashverosh, no other nation was so scattered, yet remained unified. And Mordechai defied Haman's assertions of might makes right by refusing to bow to him just because he was Prime Minister. While the king of the land may have commanded all to bow to Haman, the King of the Universe commanded all to bow to no one but Him. Throughout the Megillah there is an underlying struggle of Haman trying to show that he controls his own destiny, and the destiny of the empire, only to be foiled by the subtle plans of G-d.
Fighting Amalek today
While we do not know who the descendants of Amalek are today, the sages teach that a part of Amalek can also be found in each of us--our natural inclination to do wrong. Every person must constantly fight the Amalek in his/herself which tends to rationalize their actions: For example, lashon harah, speaking evil or gossiping, can destroy another person, yet we constantly justify our gossiping by saying that our juicy tidbit must already be common knowledge or it is important that the other person know that Suzie was out with Joey. On a more personal level, for the modern day Jew, fighting Amalek may mean battling our own inclinations and remembering that G-d is always there and surely runs the world for our benefit.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
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