Rabbi’s Blog

Purim and Pesach are separated by exactly a month – Purim falls on the 14^th of Adar (or the 15^th if you live in a historically walled city) and Pesach falls on the 15^th of Nissan. They occur during the full moon, a typical time for harvest, planting or otherwise agriculturally-focused celebrations. They both involve commemorating redemptions from our enemies through the reading of ancient texts that recount those events, and, to some extent, re-enacting them; through the use of special rituals and ritual objects unique to each holiday; through the giving of tzedakah and sharing our celebration with others; and through feasting and rejoicing. However, despite these surface similarities, these two holidays and their deep messages could not be more different.

In the Purim story the Jews were free subjects interspersed throughout the vast Persian Empire. It would seem that they were highly integrated into Persian society – certainly in terms of dress, language and other outward signs. In the Torah and the Haggadah’s depiction of the Exodus from Egypt, the Israelites were an enslaved and oppressed people, living in a separate region of Egypt (Goshen), and easily distinguishable from the Egyptians by their language and dress.

In the Megillah (the Book of Esther), while the King of Persia, Achashverosh (Ahashuerus) was self-absorbed and egotistical, he bore no malice towards, or suspicions of the Jews. In the book of Sh’mot (Exodus) and in the Haggadah, the King of Egypt, Pharaoh, was a brutal tyrant and heartless oppressor, who from the beginning was fearful of the growing numbers of Hebrew slaves, and hence treated them with contempt.

In the Purim story, at the urging of her guardian Mordechai, Esther hid her Jewish identity. In the Exodus story, Moses’ confrontation with Pharaoh, the plagues, and every step of the Israelites’ struggle for liberation, were done openly. At no point were they asked to hide their identity, to masquerade as Egyptians. In the Megillah, God is not mentioned directly even once, while in the Exodus story, God is the main character, speaking directly to Moses, fighting Pharaoh and the Egyptians, and leading the Israelites to freedom.

On Purim our celebration mirrors the narrative and the themes of the Megillah – we dress in costumes and masquerade to hide our identities. We attempt to obliterate Haman’s name with our groggers. We are bidden to drink to excess – until we can no longer distinguish between the hero and the villain – and there are no dietary restrictions except for those of kashrut. On Pesach there are no costumes or hidden identities. Rather than trying to blot out Pharaoh’s name, it is Moses’ name which is excluded from the traditional Haggadah.  Rather than rejoicing at or mocking our enemy’s downfall, we spill drops of wine to reduce our enjoyment and underscore our sympathy for the Egyptian’s plight with the reciting of each plague. And though we are to drink 4 cups of wine at the seder, the goal is never to get drunk.  And finally, aside from fast days like Yom Kippur, Pesach requires the most extensive food restrictions of any holiday on the Jewish calendar.

Implicit within both the stories and the observances of these two very disparate holidays are several messages which I believe continue to be relevant to this very day:

—Whether we are highly assimilated and integrated into modern society, or completely separate and visibly distinct, as Jews we are always vulnerable to accusations of being “different” and therefore are suspect.

—Whether ruled by a self-serving autocrat who feeds on flattery and sycophancy, or a paranoid and iron-fisted totalitarian, our fate, and that of all minorities, is never secure. Only in a true democracy, with representative government and a leader who upholds and strengthens the norms and institutions of democracy, can we be secure.

—Neither hiding our identity by completely blending into the surrounding culture, nor strengthening our identity by completely separating ourselves from that culture will afford us complete protection. We need to continue to fight for a society which accepts us and all other minorities for who we are, without the demand that we sacrifice our uniqueness and sever all ties to our history and distinctive way of life, so long as we are good citizens working for the common good.

—We can fight for and celebrate continued redemption, equality and justice without demonizing our opponents or ignoring their suffering.

Wishing everyone a joyful and fulfilling Purim and Pesach!

Rabbi Klirs

                                                                                                                                                                                               Reflections from Rabbi Klirs

This year the months of January and February correspond fairly closely with the Hebrew months of Tevet and Shevat, respectively. The Tenth of Tevet (falling on Jan. 7) is a minor fast day, commemorating the beginning of the siege of Jerusalem by the Romans in the year 70 of the Common Era.  The 15^th of Shevat (falling on Feb. 10), or “Tu Bishvat,” is known as the New Year of the Trees.  It’s a time to reconnect with the Land of Israel, especially the variety of its fruit-bearing trees and plants. Planting a tree in Israel through the Jewish National Fund is a well-established Tu Bishvat activity. Another is to participate in a Tu Bishvat Seder, at which we taste many of the fruits and nuts typical to the Land of Israel.  This year I again look forward to conducting a Tu Bishvat Seder at Temple Beth Shalom, during my visit the Shabbat of Feb. 7-8.

In January I’ll be introducing a new topic for “Nosh and Knowledge” on Shabbat mornings – Pirkei Avot, or Chapters of the Fathers, a section of the Mishnah entirely devoted to ethical teachings of the ancient rabbis. The sayings are mostly in the form of pithy and memorable maxims. Some of them are very well known, even to those otherwise not versed in the Mishnah and Talmud. Perhaps the best-known example is: “Hillel said: If I am not for myself, who will be for me? But if I am only for myself, what am I? And if not now, when?” Come and explore this and many other examples from Pirkei Avot, along with commentaries and explanations from the tradition. For our text we will use Gates of Prayer, which contains extensive selections from Pirkei Avot.

I would also like to take this opportunity to thank the members of Temple Beth Sholom for the most generous and kind Chanukah gift to Elisha and myself. It helped make our holiday brighter celebration with our family more special!

This year the secular months of November and December align very closely with the Hebrew months Cheshvan and Kislev. By the time November arrives, the holidays of the Hebrew month Tishrei are usually already a few weeks behind us. But this year, owing to “leap month” added to the Hebrew calendar in early spring of 2019, the holidays from Pesach through Simchat Torah fell on later dates in the Gregorian calendar than usual, and hence Simchat Torah only concluded on Oct. 21 or 22 (needless to say, the Hebrew dates never vary).

This periodic adjustment if the Hebrew calendar prevents the Jewish holidays, many of which are based on the agricultural cycle and therefore must be observed during the specific season designated in the Torah, from becoming unmoored from the solar calendar and observed in the wrong season. The other benefit of adding an extra month to the Hebrew calendar every 2-3 years is that this sometimes results in an alignment of the Hebrew and Gregorian months, which can also make it easier both to track the Jewish holidays and to focus on each book of the Torah as we progress through the annual Torah reading cycle.

As you know, during Simchat Torah, we complete the reading of the final parashah in the Torah, V’zot Hab’rachah, and immediately read the beginning of the first parashah, B’reisheet, or Genesis, as we celebrate the renewal of the annual Torah reading cycle. Jews worldwide read B’reisheet again in the synagogue on the Shabbat immediately after Simchat Torah, which this year was the last Shabbat in October, and continue with a new parashah, Noach, or Noah, on the next Shabbat (this year, the first Shabbat in November).

There are 12 parshiyot in Genesis, and even though we don’t read from the Torah every Shabbat at Beth Sholom, I encourage you to read and study the Parashah each week, particularly those in Genesis which are read during the months of November and December. You will find in the descriptions of the Creation of the World, the personalities, adventures and struggles of the Patriarchs and Matriarchs, and the endlessly fascinating soap opera on Joseph, creative attempts to answer many of the perennial human questions about life, such as: Why must we die? Is our true nature more animal like or more god-like? Why did God create us? Or:  What is our purpose on the earth? Why is the human family divided into different nations and different languages? Why are childbirth and human labor so painful and difficult? What are our loyalties to self, family, God and neighbors, and how do we navigate conflicting loyalties or demands? What is the nature of our relationship with our family members, our neighbors, strangers, God?

November also happens to be Jewish Book Month. Why not start with our original Book – the Torah?  I encourage you to make Torah study a weekly activity. Here are two terrific on-line resources to help you: https://reformjudaism.org/learning/torah-study;

https://www.myjewishlearning.com › torah-portions

Two Months of Significant Jewish Dates

The spring months are filled with many significant Jewish events, especially in May and June. Just days after Pesach ends, Jews recall the greatest catastrophe to ever befall our people on Yom Hashoah or Holocaust Remembrance Day, which this year falls on May 2^nd.  Six days later, on the 3^rd of Iyar (May 8^th), is Israel’s Yom Hazikaron, or Memorial Day, commemorating their fallen soldiers and victims of terror.  Both Yom Hashoah and Yom Hazikaron are observed in Israel with the sounding of air raid sirens at the same moment throughout the entire country. The whole country comes to a complete halt, everyone stops what they are doing and stands silently at attention.  Even traffic stops and everyone gets out of their cars, busses, etc. and stands until the siren ends.  Somehow, miraculously, when the siren is over everyone get back in their cars and calmly wait for the vehicles in front of them to move before continuing driving.

The very next day after the sadness and solemnity of Yom Hazikaron, Israel breaks into wild jubilation for Yom Ha-atz’ma-ut – Israel’s Independence Day.  This year it falls on May 9. In Israel it’s a day of partying, fireworks displays, parades and celebration. Even when times are tough and Israel has experienced setbacks and enormous challenges, and even as it sometimes struggles to live up to the ideals of its founders, the fact of Israel’s existence deserves to be celebrated by all Jews.

Yom Hashoah, Yom Hazikaron and Yom Ha-atz’ma-ut are all modern additions to the Jewish calendar. Adding celebrations or commemorations has been a continuous process throughout our history. In the Roman period the followers of Rabbi Akiva designated the 18^th Day of the month of Iyar as a minor holiday to commemorate the sudden end of a terrible plague which had devastated many of his students. The day, known as Lag Ba’Omer, or the 33^rd day of the Counting of the Omer, eventually became an occasion for picnics and bonfires, and for a relaxation of some of the restrictions which observant Jews uphold during the Omer period (which is from the 2^nd day of Pesach until Shavuot).  This year Lag Ba’Omer coincides with May 23^rd.

The most recent addition to the Jewish calendar is Yom Yerushalayim, or Jerusalem Day, marking the day on which Jerusalem was re-captured by the Israeli army in the Six Day War of 1967. This year Yom Yerushalayim falls on June 2^nd (the 28^th of Iyar).

The only Biblical holiday which occurs during this period is Shavuot, or “weeks,” originally a harvest festival held 7 weeks after the beginning of the barley harvest during Pesach.  It has also become strongly associated with the giving of the Torah on Mt. Sinai. Shavuot is one of the three biblical “Pilgrimage Festivals” when our ancestors used to go to Jerusalem to celebrate. Hence it is the same status and level of sanctity as Sukkot and Pesach.  Shavuot is on the 6^th of Sivan, which falls on Saturday night May 8 and Sunday May 9.

I encourage you to learn more about our rich and fascinating history by exploring each of these significant dates online, and finding suitable ways to commemorate them.

Reflections from Rabbi Klirs

“Special” Shabbatot

It has been common practice for millennia to refer to most Shabbatot (plural of Shabbat) by the name of the Torah portion read that week. The Shabbat on which we read B’reisheet is called Shabbat B’reisheet, etc. But throughout the year some Shabbatot are given additional significance through a special name – for instance, the Shabbat between Rosh Hashanah and Yom Kippur is known as Shabbat Shuvah, the Sabbath of Return or Repentance, based on the opening word of the Haftarah, or prophetic reading for that day.

It just so happens that during the months of Adar and Nisan, roughly corresponding to  March and April, there are more of these specially named Shabbatot than in the entire rest of the year.  March 2^nd is known as Shabbat Shekalim, the Sabbath of Shekels. In traditional congregations an additional Torah reading, describing the annual obligation of each Israelite to contribute a half shekel to the maintenance of the tabernacle, is added to the weekly Torah reading. The half shekel tax was collected at the beginning of the month of Adar; hence Shabbat Shekalim always falls on the 1^st of Adar or the Shabbat immediately preceding it.  In a leap year, such as this year, Shabbat Shekalim and the other specially named Shabbatot for Adar occur in Adar 2 rather than Adar 1.

Two weeks later, on March 16, comes Shabbat Zachor, or the Sabbath of Remembering. The name is taken from the additional Torah reading reminding the Israelites never to forget the treachery of the Amalekites, who attacked the weakest of the Israelites at the rear of their ranks.  Shabbat Zachor always occurs immediately before Purim, as Haman was described as a descendant of the Amalekites.

March 30^th is Shabbat Parah, the Sabbath of the Cow (no, it has nothing to do with the names of Chinese New Years).  The additional Torah reading on this Shabbat describes the ritual of the parah adumah, or red heifer, whose ashes were used to purify those in an impure state. This ritual was necessary to perform before Passover on anyone in a state of impurity, or that individual would not be able to perform the mitzvah of eating the Paschal lamb on Pesach.

The next week, April 6, is Shabbat Ha-Khodesh or the Sabbath of “This Month.”  It is read on the Shabbat coinciding with or immediately before the first of Nisan. The additional reading refers to the month of Nisan, the month in which Pesach is celebrated, and begins with “This month shall be the first of the months for you.”  This serves as a reminder that Pesach is fast approaching.

Finally, on April 13, the Shabbat immediately before Pesach begins, comes Shabbat Ha-Gadol – the Great Sabbath.  The name comes from the Haftarah read on that day in which the prophet Malachi proclaims, “I will send the Prophet Elijah to you before the great (ha-gadol), awesome day of the Lord,” foreshadowing the role of Elijah in the Pesach seder as a harbinger of the future redemption.  Historically, Shabbat Ha-Gadol was given added significance, as it was one of only two occasions when rabbis gave sermons – on Shabbat Shuvah to remind the people of the laws of Teshuvah, or repentance, in preparation for Yom Kippur; and on Shabbat Ha-Gadol to review the intricacies of the removal of chametz and the laws of Pesach.

Each of the specially named Shabbatot in the coming months serves as a signpost and reminder of the holidays of Purim and Pesach, reinforcing the importance of the Jewish calendar and the holidays in Jewish memory, identity and continuity. Elisha joins me in wishing all of you a joyous Purim and a happy and memorable Pesach.

Chag Sameach!

Rabbi Tracy G. Klirs

We Are Grateful to God

By Susan Hendler, Temple Beth Orr, Coral Springs, FL

We are grateful to God who shows mercy when we face adversity, who has brought us the greatest gifts of faith, trust, and enlightenment through Torah.

If we appreciate the grace, harmony, and artistry of nature—Dayeinu

If we embrace the beauty of simplicity—Dayeinu

If we envision the sacred with the ordinary—Dayeinu

If we greet diversity with acceptance—Dayeinu

If we cherish the insightful wisdom of our elders—Dayeinu

If we perform acts of kindness anonymously—Dayeinu

If we nurture the purity, creativity, and hope reflected in the eyes

of our children—Dayeinu

If we cultivate the positive forces that drive us to a peaceful existence—Dayeinu

If we radiate the spirituality that we internalize from our relationship with God—Dayeinu

If we are content to accept the serenity of God’s light—Dayeinu

For all of this we are grateful.

For all of this would be enough.

Yet, there is never enough gratitude to encompass all of  God’s wonders.