Purim Guide Generic 2023

CHABAD PURIM GUIDE 5783

Haman @hamanthewicked 4h

@kingachashveirosh There is one nation scattered and dispersed among your kingdom, and it is not in the King's interest to tolerate them. #kingachashveirosh #ununited #killthejews

Queen Esther @queenesther . 2h

Replying to @hamanthewicked

Haman implies that the Jewish people are not united and thus vulnerable to destruction. The Jewish response must be, "Go gather all the Jews" (Esther 4:16). Jewish unity is the antidote to Haman's slander. #hakhel #Jewishunity

Mordechai @mordechaithejew . 1h

Replying to @queenesther and @hamanthewicked

Let's put this unity into practice by making Purim the one Jewish holiday you cannot celebrate alone. The law of Purim shall include sending presents to one another and gifts to the poor. #shalachmanot #unity

how-to PURIM

Shabbat, Adar 11 / march. 4

PARSHAT ZACHOR

Do Not Forget: The Shabbat before Purim is called Zachor, because Zachor means to remember, and the Torah commands us to “Remember to blot out the name of Amalek.” Haman (a great grandson of Amalek) is blotted out with graggers while reading the Megilah on Purim.

MONDAY, Adar 13 / March 6

FAST OF ESTHER

Ta'anit Esther is observed as a fast day in commemoration of the fast observed by Mordechai, Esther, and all Israel. On the thirteenth of Adar, the enemies of the Jews had planned to subjugate and destroy them, but the opposite occurred, and the Jews held dominion over their enemies. "The Jews gathered in their cities..." Unlike Yom Kippur, this fast is a custom, therefore, if you have any health issues or you are living through a pandemic, contact your Rabbi for guidance.

Purim Night - MONDAY, Adar 13 / March 6

HALF SHEKEL

It is customary to give three half dollars to charity. This custom is in memory of the half shekel given by Jews in Temple times. This biblical tax supported the supply of Divine offerings used in the Temple service. Spiritually, the half shekel reminds us that G-d Himself is our other “half,” and He completes us by making us His partners in perfecting creation. The sages advise us to give three half shekels since the Hebrew word terumah donation, and the words "half a shekel," are mentioned three times in the Torah.

HEAR THE MEGILAH

Head to your local Chabad for the reading of the whole Megilah. The Megilah, a.k.a. “The Book of Esther,” is the scroll that tells the Purim story. In her letter to the Jews, Queen Esther asked that we listen to the reading of the Megilah twice: once on Purim night, and again on Purim day.

Custom: When Haman’s name is mentioned (Chabad custom is that this is only when it is accompanied with a title), you can twirl graggers (noisemakers) or stamp your feet to eradicate his evil name.

Purim 5783

purim day - TUESDAY, Adar 14 / March 7

the 4 mitzvot of purim

MEGILAH

The Megilah, a.k.a. “The Book of Esther,” is the scroll that tells the Purim story. In her letter to the Jews, Queen Esther asked that we listen to the reading of the Megilah twice: once on Purim night, and again on Purim day.

Dress up!

CHARITY

Give money (or food) to at least two needy people during the daylight hours of Purim. This mitzvah obviously brings joy to the poor and, surprisingly, you will notice that the giver also experiences intense joy by giving. So, give joy to get joy.

GIFTS OF FOOD

Send a package containing at least two different ready-toeat food items and/or beverages (e.g., pastry, fruit, beverage) to at least one Jewish acquaintance during the daylight hours of Purim. Men send to men, and women to women.

Special Prayers

FESTIVE MEAL

Enjoy a festive Purim meal with challah or bread, celebrate with good food and fine wine. Note: On a year when Purim falls on a Friday, and out of deference to the approaching Shabbat, we start the meal earlier, ideally before midday.

On Purim, children—and some adventurous adults too—traditionally dress in costumes, an allusion to G-d’s vailed hand in the Purim miracle, which was hidden behind natural events.

On Purim, we include the brief V’al Hanissim section in all the day’s prayers, as well as in the day’s Grace after Meals. This prayer describes the Purim story and thanks G-d for the “miracles, redemptions, mighty deeds, saving acts and wonders” that He wrought for our ancestors on this day many years ago.

WEDNESDAY, Adar 15 / March 8

SHUSHAN PURIM

If you live in a ancient walled city—Jerusalem is the primary example—Purim is again observed on the 15th of Adar. This is to commemorate the fact that in the ancient walled city of Shushan, the battles between the Jews and their enemies extended for an additional day.

The Book of Esther

J Interpretive Translation

J Commentary from Talmud, Midrash and Chasidut

J Intuitive Design

J Original Artwork

J Deluxe Gift Edition in Leatherette with 225 Gilded Pages

J From Rabbi Yosef B. Marcus compiler of Kehot's acclaimed Tehillim, Haggadah and Pirkei Avot!

A Guide to

LIVING with GRATITUDE

"acknowledgment," meaning when you

merely as our bodies. Unfortunately, many of us tend to get so busy with morning rush-hour traffic or late-night meetings that we need a reminder of who we are and why we do what we do. That's where living with gratitude comes in.

Say Thank You

the word Modeh, your gratitude card. saying the Modeh Ani, "I give thanks,"

We all have something to be thankful for, and adopting the habit of saying "Thank you G-d" in response to positive experiences extends the Modeh Ani gratitude and awareness to all aspects of daily life. Additionally, living with a heightened sense of gratefulness ultimately shifts our focus from specific gifts to a deeper appreciation of life, our soul, and our purpose.

Today, more than ever, we all need to hear this simple "Modeh Ani" truth: you have a perfectly pure soul, you're loveable, and you are unstoppable in your mission. So, try incorporating daily gratitude into your life and see how voicing this fundamental truth can change your world.

"I offer thanks to You, living and eternal King, for restoring my soul within me, with mercy; great is Your trust."

(Code of Jewish Law).

MY NAME IS GRATITUDE

Today, you would call me a Jew, but long ago, in Biblical times, this wasn't the common designation. Instead, throughout the Torah, our nation is referred to as the Children of Israel, or Hebrews. So, where did the term Jew come from? What is its significance?

Historically, the first book where we find the term Yehudi used throughout is the Book of Esther. In the second chapter we are introduced to our heroes: "A "Yehudi" (Jewish) man lived in Shushan, his name was Mordechai…he had raised his cousin, Esther…"

The term "Yehudi" or "Jew" carries a lot of historical and cultural significance:

It all started about 3,000 years ago, after the golden reign of King Solomon, when the kingdom split in two.. The northern kingdom, consisting of ten out of the twelve tribes, retained the name Israel. The southern kingdom, made up of only the tribes of Judah and Benjamin, was named after the larger of the two tribes, Judah. That's when the inhabitants of Israel's southern kingdom became known as Judeans or Jews.

Tragically, in the eighth century BCE, the mighty Assyrian Empire invaded Israel, conquering the northern kingdom and exiling its inhabitants to unknown places. These people became known as the "ten lost tribes."

However, in the south, the Judeans (Jews) survived for another century before being defeated by Babylon and taken into captivity in Mesopotamia. Later, when the Persians defeated the Babylonians, the exiled Jews became subjects of Persia and its King Achasverosh (Xerxes).

This is when the Purim story takes place, and that's how you have a "Jewish" man named Mordechai and the Yehudim, 'Jews' living in Shushan.

That's the historical and practical background to the term Jew. But, of course, there's a deeper story that goes way back to the original Judah and why he was named that.

According to the Torah, the name Judah comes from the Hebrew word "odeh" which means gratitude. When our matriarch Leah gave birth to her fourth child, she said, "Now I will thank the L-rd." And she named him Yehudah, or Judah, from the word "odeh" (to thank).

The term Jew is synonymous with gratitude...

The Hebrew root for "Jew" (odeh) is the same as "modeh," which is the first word in our daily prayers, it is said in bed as soon as we wake up. As Jews, we begin our day with the word "modeh" (thankful) before doing anything else. Before checking the news or social media, before even starting the day's activities, we take a moment to reflect on the one thing we

know for sure: we are alive! We woke up! And it is an amazing and lucky thing to have our souls restored. It's a moment to realize the importance of our souls and how much gratitude we have for being alive.

Whenever we express gratitude for our souls, it reminds us that we are not just physical beings going through the motions of survival. We possess something that transcends this world and is immune to negativity and hardship. It is the breath of G-d Himself and the essence of our being, the core of who we are.

Thus, the term Jew, or Jewish, gives us a gratitude identity and sets the tone for our entire life. Being a Yehudi, or a Jew means to be rooted in gratitude. This mindset is contagious, and by radiating gratitude, we inspire others to connect with their "Jewishness" and find gratitude in their own lives.

You can call me "grateful" because that is the meaning of my name.

Today, even after thousands of years, the term "Jew" is still associated with its original meeting, gratitude. The word Jew reminds us of the strength and enduring power of gratitude that has sustained us through even the most difficult times.

The root of the term "JEWISH" is hidden within the ancient Hebrew language, and as we uncover its meaning, we realize why it is the perfect term to define us as a people.

Purim

By Joseph Shaffer

GRATITUDE

Photo by Marko Dashev. You can view his collection online at MarkoDashev.com

By Rabbi Levi Friedman

HEY, HOW ARE YOU?

Most of the time, people respond with different variations of gratitude towards G-d. And that's the whole point. But, honestly, I got this idea from the founder of the Chasidic movement.

In the early 1700s, Rabbi Israel Baal Shem Tov often traveled, appearing as a simple wanderer. Whenever he stopped in a city, town, or village, he would engage with the people and ask about their lives in hopes of hearing things like "Thank G-d," or "Praised be His Holy Name."

During one of his journeys, the Baal Shem Tov arrived in a village and asked the people he encountered how they were doing. An elderly hermit, known as the "holy recluse," lived in the synagogue in this town. The famous hermit dedicated all his time to prayer and study and never spoke to anyone.

Upon entering the synagogue, the Baal Shem Tov immediately made his way to the hermit, who was engrossed in his studies in the corner. He greeted him, "How are you feeling? Do you have everything you need?"

Initially, the hermit disregarded the uninvited visitor and continued with his studies. However, as the Baal Shem Tov continued asking about his welfare, the hermit became increasingly agitated. Finally, without lifting his gaze from his books, he gestured aggressively towards the door, signaling the visitor to leave.

The Baal Shem Tov responded by saying, "Rebbe, why are you denying G-d his sustenance? Why are you neglecting to nourish Heaven?"

The old hermit was confused by the simple wanderer talking about G-d's livelihood and going hungry. As if reading his mind, the Baal Shem Tov explained:

"Your income comes from G-d, and G-d's "income" comes from your saying thanks! King David himself expresses this clearly in Psalms 22:4:, 'And You, Holy One, sit upon (are enthroned upon) the praises of Israel.'"

In Yiddish, "sitting" is an idiom for being financially supported, much like a chair supports the one seated. The word for "enthroned" in Hebrew is yoshev, which means to sit.

The Baal Shem Tov soon traveled on to the next town, and word of this dramatic encounter between the holy hermit and simple wanderer quickly spread, becoming a widely-discussed teaching moment. Still today, the lesson is unmistakable: study and prayer are wonderfully spiritual, but G-d is everywhere and not

limited to the synagogue or holy books. G-d created both the spiritual heavens and the physical earth to have people unite them. Consequently, the human task is not to escape the world but to elevate it.

That's why the Baal Shem Tov asked a man who had spent more than half a century shunning materialism if business was good, because gratitude expresses the interaction between the spiritual giver and physical receiver. So whenever we thank G-d in Heaven for our physical health or a good-tasting meal, we promote an awareness of the Heavenly force behind everything here on earth.

And, like the hermit finally learned, merely saying "thank G-d for my health" creates a Divine awareness and unity that feeds and nourishes the Source of all life and nourishment.

So, tell me, how are you doing?

Levi Friedman is a Chabad shliach in Coconut Grove, Florida

"G-d's "income" comes from your saying thanks!"

I have a habit of asking people, "How are you doing?"

Purim

Recipe by Tamara Friedman

HAMANTASCHEN

Cooking and Prep: 1 h 40 m

Serves: 20

Contains:

Purim 5783

3 eggs

1 cup sugar

2 teaspoons vanilla sugar

3/4 cup oil

1/3 cup water

MAIN INGREDIENTS 1 2 3 4 5 6

2 teaspoons Gefen Vanilla Extract

MAKE THE HAMANTASCHEN

1/8 teaspoon Gefen Almond Extract (optional)

3 teaspoons Haddar Baking Powder

5 and 1/2 – 6 cups flour

your choice of filling chocolate, for melting sprinkles or nuts, for decorating

Beat eggs and sugar until creamy. Add oil and beat. Add water and extracts. Add baking powder. Gradually add flour until the dough comes together and becomes a good dough consistency. Cover and refrigerate for an hour.

Roll out dough to a quarter inch thickness, and using a cup or round cookie cutter, cut out round circles.

Fill with favorite filling. Pinch each circle into a hamantashen shape.

Bake at 350 degrees for approximately 17 minutes (until bottom is golden).

To decorate, melt chocolate over a double boiler (you can boil a pot or water and place a bowl or chocolate over, stirring once it starts to melt). Dip corners of each hamantashen into the chocolate, and decorate with a variety of sprinkles, or nuts. Place on Gefen Parchment Paper to allow chocolate to set.

Note: These freeze very well.

Browse through thousands of mouth-watering recipes, explore tips for freezing ahead, and discover the many tastes of kosher!

HIDDEN SWEETNESS

Inside the Hamantash

By Shira Gold

Rosa, my grandmother, immigrated to the United States from Russia in 1946, bringing with her only her memories and cherished recipes. Along with my grandfather Jakob, she managed to survive the hardships of 1930s Europe before arriving at Ellis Island.

The smells wafting from my grandmother's small Brooklyn kitchen always told me what season it was. I could easily detect the aroma of round raisin challahs baking in the oven before the Jewish New Year. Similarly, the familiar scent of her signature latkes signaled that Chanukah was approaching.

As the seasons changed and New York's snow started to melt back into the rain, Bubby would spread a large plastic sheet over the kitchen table and start rolling out a thin cookie dough. What began as the size of a small tennis ball was soon as large and round as a full-size pizza.

Bubby was not a drinker, and her poor wine glasses waited all year for this moment when she used them to form perfect circles in the dough. The same filling she used every year, poppy seeds, was off to the side, and she gently served each circle a dose of poppy seeds before closing them into a triangle. And that was it. Bubby's hamantashen would cheerfully announce the arrival of Purim.

As I grew older and television went from black and white to color, so did Bubby's hamantashen. First, the bright red cherry jelly came along, then the flavorful orange apricot.

However, the traditional filling for a hamantash is poppy seeds. The name "haman" can refer either to the villainous character in the Purim story or to poppy seeds (mohn) in Yiddish. "Tash" means pocket in Yiddish, making "hamantash" literally mean "poppyseed-filled pockets."

According to Code of Jewish Law the "seeds" are the reason for eating hamantashen on Purim: "One should eat a food made out of seeds on Purim

in memory of the seeds that Daniel and his friends ate in the house of the king of Babylon, as the verse states, "And he gave them seeds."

The Talmud explains that Hatach, Queen Esther's faithful messenger and one of the lesser-known heroes of the Purim story, is a pseudonym for none other than Daniel.

Furthermore, as we read in the Purim story, Esther kept her identity secret when she was in the king's palace. The Talmud explains that she survived on various beans and seeds since the food was unkosher. In commemoration of both Daniel and Esther, there is a custom to eat beans and seeds on Purim.

In addition to the classic reason for hamantashen, there are a few other reasons for this custom:

The Weakening of Haman

“Tash” in Hebrew means “weaken.” Thus, the hamantash celebrates the weakening of Haman and our wish that G-d always saves us by weakening our enemies.

Hidden Messages

During the Purim story, Mordechai sent numerous letters to his followers, warning them of the impending doom. Afraid to send the letters by conventional routes lest their enemies intercept them, he sent the letters hidden inside pastries. In commemoration of this, we eat pastries with a filling.

Hidden Sweetness

The hidden hand of G-d is a major theme of Purim. G-d's protection and blessings are ever present. However, sometimes, like in the story of Purim, the hand of G-d is hidden, operating in a behind-the-scenes fashion. To celebrate this idea we eat hamantashen with filling that is hidden within the dough.

Shira Gold

I'm Only Human

The old story of sinful Yankel offers us a fresh and surprising perspective on our human struggle and ultimate perfection.

As humans, we are complex and unique. We are all a combination of physical components (such as atoms, molecules, and genes) with visible characteristics influenced by our environment and upbringing. However, we are also more than just these elements.

As creations made in G-d's image, we can not only use scientific discoveries to understand and improve our world, but incredibly, we have the potential to transcend the limitations of our natural world.

Yankel of Vilna was known for his sins. This constant sinning caused sinful Yankel to be shunned by his local community. However, he still attended Vilna's Chasidic informal synagogue. Soon they, too, grew concerned about Yankel's presence and feared the backlash from the city's non-Chasidic leaders. As a result, they asked Yankel to leave and not return.

Heartbroken, Yankel wrote a letter to the Tzemach Tzedek (1789–1866), the Chasidic Rebbe in Lubavitch. In the tearful letter, sinful Yankel described his struggles with temptation and how he only found momentary peace at the Chasidic synagogue. Finally, he begged the Rebbe to ask his followers to allow him to return; otherwise, Yankel feared that he had no future as a Jew without the brief moments of connection he

experienced at the synagogue. The Rebbe immediately instructed his followers to welcome Yankel back, stating that the few minutes of genuine Jewish feeling Yankel experienced there were more precious to G-d than all the devotion of even the most pious among them.

By Levy Lieberman

Yankel quickly became a role model for how regular people could defy their limitations and achieve moments of extraordinary perfection.

Sure, Yankel struggled to overcome his innate desires and tendencies towards selfishness and instant gratification. Yet, despite these challenges, he still found a few moments to connect with and worship G-d, moments in which he transcended this reality and meshed with the Divine.

In other words, although Yankel was a creature of the natural world, he also defied it, even if only sporadically. And to G-d, Yankel's worship was the most precious, no matter how brief or seemingly insignificant.

Similarly, the scroll of Esther does not mention G-d's name because G-d's deliverance was not supernatural but hidden behind natural events. In this way, Purim celebrates how G-d is present in our lives, even in ways that may not be apparent or spectacular.

So, even when we naturally struggle or falter, Purim encourages us to see ourselves as more than a collection of our actions and habits and to discover the Divinity hidden in our daily lives.

Eventually, this perspective allows you to view yourself through G-d's eyes, recognizing that, much like Yankel, your struggles and weaknesses ultimately make you the most perfect and precious of all.

Artwork by Yehuda Lang * Levy Lieberman is CTO and co-founder of Limestone Digital

There is nothing so whole as a broken heart

By Sara Esther Crispe

When I was a teenager, I used to have a book of quotes. It was orange, with lined white paper, and the cover was decorated with colorful puffy paint of peace signs and hearts.

I started writing in it at the age of 14, and by the time I was 17, it was completely full. I took this book with me everywhere I went and hid it in a secret spot so that my younger siblings wouldn't find it. I would copy over poems, bumper stickers, or billboard messages anything that moved or inspired me.

When I was looking through old things, I recently found this book. I was flipping through, reminiscing at the passages that tugged at my heart and soul, when I found one that completely astounded me. For the life of me, I can't figure out where I would have seen this quote or what I thought it meant at the time, but clearly, the seed was planted many years before this quote would become even more relevant in my life.

The statement was from Rabbi Menachem Mendel of Kotzk, a Chasidic Rebbe, long before I had ever heard the word "Chasidic." I had written the quote on its own page, for I must have intrinsically felt its importance. It read: "There is nothing so whole as a broken

heart." When I saw these words, they shook me to my core. While I can't figure out what it meant to me then or how I understood it, I know what it means to me now.

Our wholeness, our completeness, is a process. And part of that process is allowing ourselves to feel and be vulnerable enough to be broken. If we have never been broken, we can never be whole. I love that. I need that.

Willingness to acknowledge our mistakes, the pain we caused, and our missed opportunities can be challenging. It is so much easier to just close that door and tell ourselves we are just focusing on moving forward. But if we want our future to be different than our past, we better take a long and hard look at it, learn from those mistakes and commit to not making them again. Looking back is the best way to ensure that the past remains there and does not follow us into our present.

Living with a broken heart is hard because we wouldn't be growing or developing if it wasn't. And it hurts, but that is the point. It is not that we want the pain or ask for it, but it makes us who we are, and if utilized correctly, makes us better because of it.

I can't even begin to remember what heartache I must have experienced at fifteen when I wrote down that quote. It must have been pretty painful, though, if the words of a broken heart moved me and connected to me. And I bet if you asked me then, I would have believed that the pain was something I never would forget, and probably something I never would get over. But I did. And at the same time, it changed me. That 15-yearold is part of who I am today. And what that 15-year-old saw and related to still moves me and even defines me to a point.

Those words still inspire me today, reminding me that whatever pain I currently experience will one day be lessened. Still, the lesson from that pain will remain with me forever. For those words are so true: "There is nothing as whole as a broken heart."

About: Sara Esther Crispe, a writer, inspirational speaker and mother of four, is the co-director of Interinclusion, a nonprofit multi-layered educational initiative celebrating the convergence between contemporary arts and sciences and timeless Jewish wisdom. Prior to that she was the editor of TheJewishWoman.org.