Every year, as the 14th day of Adar draws near, the air in Jerusalem begins to hum with anticipation. There’s something magical about how this ancient city transforms for Purim with its winding cobblestone streets and modern energy—a celebration that’s as much about community and tradition as it is about joy and festivity.

Purim in Jerusalem isn’t just any celebration; it’s unique. While most of the world marks Purim on the 14th of Adar, Jerusalem—a city steeped in history and designated as a “walled city” in sacred texts—celebrates it a day later. This year, on March 6 and 7, I found myself once again swept up in the vibrant spirit that pulses through the streets during this time.

To outsiders, Purim might look like a blend of Mardi Gras and Halloween, with its colourful costumes and lively parades. But for those of us who have grown up with these traditions, Purim is so much more. It’s a holiday that, while filled with laughter and light, also carries deep spiritual significance.

The streets are alive with the sights and sounds of celebration—children darting around in costumes, friends exchanging Shalach Manot (those delightful food gifts), and families gathering for the seudah, the festive meal that caps off the day. Yet, for me, the most profound part of Purim is the reading of the Megillah, the ancient text that recounts the story of Queen Esther.

This year, I returned to Simhat Shlomo, my former Yeshiva nestled in the heart of Nahlaot, a neighbourhood teeming with life next to Jerusalem’s famous Shuk. Walking through the bustling market, where vendors sell everything from Purim masks to hamantaschen, I couldn’t help but feel a deep sense of connection. The joy in the air was palpable, even in the most unexpected places—like the cell phone store I popped into, where the infectious Purim spirit had even taken over the staff!

The evening Megillah reading at Simhat Shlomo was nothing short of magical. Rabbi Leibish Hundert’s voice carried through the room, each word of the Megillah resonating with history and meaning. I was surrounded by a diverse crowd—men, women, children—all united in anticipation. It was a moment that felt timeless and deeply personal as if we were all part of something bigger than ourselves.

As I recorded snippets of the reading, I couldn’t help but smile at the thought of sharing these moments later, hoping to capture what makes Purim in Jerusalem so special. The Yeshiva was filled with lively conversation and spontaneous bursts of song, a reminder that Purim isn’t just about the past—it’s about the here and now, the connections we forge and the joy we share.

Later that afternoon, I joined my nephew, niece, and other family members for a Purim feast that felt like coming home. We laughed, told stories, and indulged in the traditional foods that have been part of our family’s Purim celebrations for as long as I can remember. There’s something about sharing a meal with loved ones on Purim that makes the holiday’s message of unity and joy come alive.

Looking back on this year’s celebration, I’m reminded why I love Purim in Jerusalem. It’s a celebration that weaves together the old and the new, the sacred and the joyful, in a uniquely Jerusalem way. Whether it’s the Megillah readings that echo through the city or the colourful costumes that bring smiles to everyone’s faces, Purim in Jerusalem is a reminder of the power of tradition and the joy of community.

If you’re interested in delving deeper into the lessons Purim can teach us today, I invite you to check out my earlier post, “What Purim Can Teach Us Today.”

As I delve into the Book of Deuteronomy, often called Moses’ “second telling,” I’m struck by its intimate, conversational tone. In his later years, Moses reflects on the Israelites’ forty-year journey through the desert with nostalgia and profound wisdom. This book is more than a historical account; it’s a treasure trove of lessons that resonate deeply with our personal journeys.

Moses’ Plea for Forgiveness

Imagine standing before God, defending a people who have repeatedly faltered. This is precisely what Moses did. Despite the Israelites’ many missteps, Moses fervently advocated for them. His dramatic plea is captured in his words:

“Why should Your anger burn against Your people whom You brought out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians speak, saying, ‘He brought them out to harm them, to kill them in the mountains, and to consume them from the face of the earth’?” (Exodus 32:11-12, NKJV)

Moses’ plea reveals a profound personal connection and a courageous commitment to justice and compassion. His ultimate request:

“But now, please forgive their sin—but if not, then blot me out of the book you have written.” (Exodus 32:32, NIV)

After forty days, Moses returned with new tablets, symbolizing divine forgiveness—a moment we commemorate as Yom Kippur. This episode underscores the power of second chances and the possibility of redemption, echoed in God’s words:

“Salachti k’idvarecha/I have forgiven as you, (Moses), requested.”

Justice and Mercy

The concept of ‘din v’chesed,’ which balances justice and mercy, resonates deeply today. It encourages us to reflect on our actions, recognize our imperfections, and strive for growth. This is akin to our introspection during Elul, leading up to Yom Kippur, where we confront our shortcomings and seek forgiveness.

Consider how these themes play out in your own life. Have you faced challenges in balancing justice and mercy? How did you address them?

On Yom Kippur, our confessions are both deeply personal and communal. Leonard Cohen’s song, ‘Who by Fire,’ beautifully captures this sentiment, urging us to contemplate our fates and the potential consequences the new year may bring.

Moses’ Legacy and Teachings

Moses, revered as Moshe Rabbeinu, is celebrated for his exceptional leadership and dedication. He lived to the age of one hundred and twenty, and his legacy is honoured with the traditional blessing: “ad meah v’rim,” wishing for a life of purpose and longevity.

In Deuteronomy, Moses revisits and reaffirms the commandments, offering a roadmap for creating a just society. The commandments in Parsha Ki Tetze (When You Go Out to War) include:

• Addressing a rebellious son
• The mitzvah of sending away the mother bird before taking her young (shiluach haken)
• The prohibition of mixing wool and linen (sha’atnez)
• Laws against adultery, kidnapping, and ensuring fair treatment of workers
• The imperative to show special care for widows and orphans
• Upholding honesty in business, which is tied to a promise of longevity

These laws guided the Israelites and offered us valuable principles for living ethically and compassionately today. Imagine how these principles could influence your actions in both personal and professional settings.

Remembering the Exodus and Eradicating Evil

The Exodus from Egypt is a cherished theme, marked daily in our prayers and during Sabbaths and holidays. Parsha concludes with a command to erase Amalek’s memory, a reminder of the importance of confronting and overcoming evil. How do you address and surmount challenges in your own life?

Continued Learning and Hope

Reflecting on Rabbi Stewart Weiss’s insights, I gain a renewed understanding of Parsha Ki Tetze’s teachings. This week’s Haftorah, Isaiah 54 (Rani Akara), envisions a hopeful and renewed Israel—a joy-filled Jerusalem. This vision mirrors the recent return of Jews to their homeland after years of exile, symbolizing hope and continuity.

As we explore Deuteronomy, we draw inspiration from Moses’ enduring faith, commitment to justice, and vision for a hopeful future. His lessons remind us to navigate our lives with courage, compassion, and a belief in the power of redemption and renewal.

Reflect on moments where you’ve balanced justice and mercy; these reflections can offer valuable insights into your personal and professional life. Consider how the commandments from Parsha Ki Tetze might guide your actions, helping you approach situations with wisdom and integrity. Additionally, confronting and overcoming personal challenges can lead to growth and renewal. May you find inspiration and strength in Moses’ legacy and the enduring messages of hope and redemption in the Book of Deuteronomy.

At a family gathering in January 2012, hosted at the Stanford Hillel House in Palo Alto, California, I was introduced to a discourse by Rabbi Lew on the comparison of Judaism and Buddhism. Intrigued, I decided to extend my stay to attend his lectures.

Rabbi Lew’s presentation delved beyond conventional religious traditions, exploring the core tenets of Buddhist philosophy and Jewish thought, primarily focusing on the Fourth Noble Truths. His discussion offered an in-depth analysis of spirituality and philosophy, eloquently illuminating the essence of existence and the pursuit of nirvana to transcend life’s challenges. In the Buddha’s Two Noble Truths, the root cause of universal suffering inherent in human existence is the craving or desire for what one lacks. The subsequent pair of Noble Truths delineate pathways to alleviate suffering, primarily by releasing desires.

Rabbi Lew’s captivating presentation engaged the audience, sharing a poignant anecdote about introducing the First Noble Truth, emphasizing the universality of suffering. He recounted moments when the audience felt relief, expressing a sentiment akin to ‘You mean it’s not just us!’ This shared recognition deeply resonated, highlighting the commonality of human experience transcending cultural and religious boundaries.

Suffering and its Role in Jewish Thought

In Jewish thought, suffering is significant and can be traced back to the first Masechet *2 of the Talmud Berakhot 5B *3. Rabbi Lew extensively delves into this profound theme from various perspectives, covering essential questions like the nature of suffering, its purpose, the comparative value of enduring it versus avoiding it, and its possible spiritual benefits. In Talmudic tradition, the Gemara *4 meticulously discusses the subtleties of torment and adversity, covering countless pages without arriving at a conclusive answer. The lesson concludes by providing an enlightening narrative that offers guidance and clarity amidst the vast array of philosophical inquiry.

Rabbi Yoḥanan’s student, Rabbi Ḥiyya bar Abba, fell ill. Rabbi Yoḥanan entered to visit him and said, “Is your suffering dear to you? Do you desire to be ill and afflicted?” Rabbi Ḥiyya said to him, “I welcome neither this suffering nor its reward, as one who holds this suffering with love is rewarded.” So Rabbi Yoḥanan said to him, “Give me your hand.” Rabbi Ḥiyya bar Abba gave him his hand, and Rabbi Yoḥanan stood him up and restored him to health.

Similarly, Rabbi Yoḥanan fell ill. Rabbi Ḥanina entered to visit him and asked, “Is your suffering dear to you? Rabbi Yoḥanan said to him, “I welcome neither this suffering nor its reward.” Rabbi Ḥanina said to him, “Give me your hand.” He gave him his hand, and Rabbi Ḥanina stood him up and restored him to health.

The Gemara asks, “Why did Rabbi Yoḥanan wait for Rabbi Ḥanina to restore him to health? If he could heal his student, let Rabbi Yoḥanan stand himself up.”

The Gemara answers, “A prisoner cannot generally free himself from prison but depends on others to release him from his shackles.”

Towards the end of the class, Rabbi Lew shared an exciting chapter of his life with us while we had dinner and chatted. He used to be a carefree and content Zen Buddhist priest in the lively streets of San Francisco. However, his life took an unexpected turn when he fell deeply in love with his future wife, which led him to undergo a significant transformation. This transformation led him to embrace the roles of a husband, father, and devout practitioner of Judaism while stepping away from the peaceful embrace of Buddhist philosophy.

Judaism vs. Buddhism

During a presentation, Rabbi Lew discussed the differences between Judaism and Buddhism, highlighting the foundational teachings of Buddhism’s third and fourth Noble Truths. These truths serve as the basis for the 8-fold path, consisting of eight practices to alleviate human suffering, including right view, right resolve, right speech, proper conduct, right livelihood, right effort, right mindfulness, and right samadhi.
In contrast, Rabbi Lew challenged the idea that Judaism’s primary goal is to fix suffering. Instead, he explained that Judaism aims to make every moment sacred by connecting with the divine daily. To achieve this, Judaism has a set of guidelines called “halacha,” which provides directions on how to live in every moment and is based on the Torah and the oral Torah, consisting of 613 mitzvot or demands for leading a righteous life.

Rabbi Lew emphasized that in Judaism, “right living” means “bringing holiness to every moment.” This profound approach resembles how Judaism and Buddhism address suffering despite diverging narratives. Rabbi Lew’s message resonates through his works, including “One God Clapping: The Spiritual Path of a Zen Rabbi,” which narrates his story of becoming a compassionate hospice worker and an ordained rabbi overseeing a growing congregation in San Francisco.

His other notable works include “This Is Real, and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation” and “Be Still and Get Going: A Jewish Meditation Practice for Real Life.” Rabbi Lew’s insights continue inspiring and enlightening readers, even after his unexpected passing in 2009.

Footnote:

1. The Fourth Noble Truth in Buddhism is about the path to end suffering, called the Noble Eightfold Path. It is a set of principles and practices to achieve liberation from despair and enlightenment. The Eightfold Path comprises eight essential elements that are interconnected and meant to be practiced simultaneously. These elements are Right Understanding, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
2. A Masechet is a section of the Talmud, a central text of Rabbinic Judaism.
3. Talmud Berakhot 5b is a specific page in the Berakhot section of the Babylonian Talmud. The Talmud’s pages are divided into two sides, an “a” and a “b” side. Each side features discussions, commentaries, and debates among rabbis on various topics related to Jewish law, ethics, and theology.
4. The Gemara is a central text of Rabbinic Judaism, considered one of the two components of the Talmud, along with the Mishnah. It extends the Mishnah, providing additional discussions, debates, legal interpretations, stories, and anecdotes related to Jewish law, ethics, customs, and theology.