Nestled in the heart of Jerusalem, where ancient cobblestone streets blend with modern vibrancy, lies a one-of-a-kind celebration: Jerusalem’s Unique Purim Celebration. This annual event flawlessly interweaves the energy of festivity with the richness of tradition, resulting in a captivating blend that encapsulates the essence of this beloved holiday.

Purim is observed globally on the 14th day of the Jewish month of Adar. However, due to its classification as a “walled city” in sacred texts, the celebration in Jerusalem unfolds a day later than elsewhere. On the evenings of Wednesday and Thursday, March 6 and 7, the vibrant spirit of Purim manifested in costumes, parades, festive meals, and lively gatherings throughout the streets of Jerusalem.

While non-Jews may draw parallels between Purim and festivities like Mardi Gras or Halloween due to the shared theme of costumed revelry, the essence of Purim transcends mere merriment. This Jewish holiday is rooted in deep spiritual and meaningful traditions and encompasses material and spiritual dimensions.

The material celebration is a spectacle enjoyed by people of all ages, featuring enthusiastic participation in costume-wearing, impromptu plays, the exchange of food gifts known as Shalach Manot, and culminating in a joyous family meal, a seudah in the late afternoon before the conclusion of the holiday.

The spiritual facet revolves around the Hebrew reading of the Megillah, narrating the Purim story. Notably, women hold a special connection to Purim, as listening to the Megillah is one of the few commandments specifically incumbent upon them. Queen Esther, the text’s heroine, further emphasizes women’s significance in this celebration.

The Megillah is chanted in synagogues or private homes, ensuring widespread participation in the communal listening experience. This year, I attended the evening Megillah reading at Simhat Shlomo, my former Yeshiva in Nahlaot, near the bustling Jerusalem open-air market, the Shuk. The scene in the Shuk was electrifying, with open stalls selling customary Purim masks and treats, restaurants resonating with music, and people dancing into the night. The infectious merriment even infiltrated a cell phone service store in a Jerusalem mall where I happened to be.

I seized the opportunity to record videos within the Yeshiva during the Megillah reading. Now, immersed in Purim’s vibrant spirit, they truly embrace the festive atmosphere.

A diverse assembly of men, women, and children eagerly gathered, anticipating the arrival of their Megillah reader, Rabbi Leibish Hundert. In the meantime, they entertained themselves with lively tales and joyful singing.

With anticipation in the air, Leibish commenced the Megillah reading.

In the afternoon, I was graciously invited to join my nephew, niece, and other family members for a delightful Purim feast, where we shared laughter, exchanged stories, and savoured traditional delicacies.

For those seeking additional Purim Torah, I recommend exploring an earlier blog post, “What Purim Can Teach Us Today.”

Jerusalem’s Purim Celebration is a testament to its blend of festivity and tradition, seen in vibrant streets, joyous gatherings, and spiritual practices. This annual event goes beyond mere merriment, exploring the holiday’s cultural and spiritual significance. Each part adds to Jerusalem’s Purim experience, from Megillah readings to costume parades. It reminds us of Purim’s legacy, uniting communities in celebration and reflection.

The Book of Deuteronomy, also known as Moses’ ‘second telling,’ recounts the story of the Israelites’ forty-year journey through the desert, chronicling their trials and triumphs. As Moses nears the end of his life, he imparts timeless wisdom for navigating life’s challenges. The sacred text includes his pleas for forgiveness, as well as his reflections on justice and mercy.

Moses Pleads for Forgiveness

The LORD deemed the Israelites stiff-necked, prompting Moses to plead for mercy. Despite the people’s transgressions, Moses interceded, offering himself for their forgiveness.

“I have seen these people,” the LORD said to Moses, “and they are a stiff-necked people. Now leave me alone so that my anger may burn against them and that I may destroy them. Then I will make you into a great nation.” (Exodus 32:9-10)

Moses dared to confront G-d, voicing his concerns:

“Why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand? Why should the Egyptians say, ‘It was with evil intent that he brought them out, to kill them in the mountains and to wipe them off the face of the earth?’

With fervent pleas, Moses implored G-d for forgiveness:

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

After forty days, Moses returned with new tablets, signifying divine forgiveness celebrated as Yom Kippur. The tablets convey G-d’s message with these decisive words:

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

Justice and Mercy

The following passage illustrates the concept of ‘din v’chesed,’ which balances justice and mercy, guiding introspection and communal repentance. According to this belief, God is a compassionate judge who acknowledges that people are not perfect and encourages them to keep growing and improving. God carefully evaluates every action, providing opportunities for progress even in small steps. For the Jewish community, God is the ultimate authority when it comes to judgment and redemption.

Reflecting on one’s achievements and failures becomes essential, akin to the introspective process of Elul leading to Yom Kippur. On Yom Kippur, communal prayers meticulously enumerate various sins, yet the responsibility for each rests solely with the individual. Have you treated others with respect? Have you been fair in your dealings?

The confessions within our prayers are private dialogues whispered solely between you and God. We acknowledge that ultimate judgment lies in God’s hands. On Yom Kippur, we recite the poignant prayer popularized by Leonard Cohen’s song, ‘Who by Fire,’ contemplating the diverse fates that await each of us—the fitting consequences in the coming year.

Moses’ Legacy and Teachings

Legend has it that Moses lived to the age of one hundred and twenty, and the traditional Jewish blessing for longevity is “ad meah v’rim,” meaning “May you live to one hundred and twenty!”

Moses, known as Moshe Rabbeinu, provided a leadership blueprint throughout his life, characterized by dedicated service to others. In the Book of Deuteronomy, Moses reiterates many previously given biblical commandments and lays a blueprint for establishing a just community—a timeless challenge.

Commandments Highlighted in Parsha Ki Tetze:

For a glimpse into Moses’ instructions, consider some of the commandments highlighted in this week’s Torah reading, Parsha Ki Tetze (When You Go Out to War). The Parsha commences with the scenario of Eshet Y’fat To’ar, addressing the situation of a beautiful non-Jewish woman taken captive in war. Subsequently, the Torah outlines the procedures for a Jewish soldier seeking to marry such a woman captured in battle.

Among the commandments covered are:

• How to deal with the rebellious son;
• The command to shoo away the mother bird before taking her young (known as “shiluach haken”);
• The prohibition of mixing wool and linen together (“sha’atnez”);
• Laws against adultery and kidnapping;
• The allowance for divorce in cases of failed marriages;
• The obligation to promptly pay workers, particularly day laborers;
• Moses also emphasizes the importance of showing extra care for widows and orphans due to their heightened vulnerability;
• Lastly, the mandate to uphold honesty in all business dealings, one of three commandments promising longevity.

Remembering the Exodus and Eradicating Evil

We are reminded daily of the Exodus from Egypt, a central theme in our prayers. We sanctify the Sabbath and the holidays through the Kiddush ritual with wine at our tables.

Our Parsha concludes with a directive to completely eradicate Amalek and their descendants, a nation that viciously attacked the Israelites during their desert journey, indiscriminately targeting the weary women and children. This command underscores the imperative to eliminate the memory of their heinous actions.

Continued Learning and Hope

During Rabbi Stewart Weiss’s enlightening discussion, I gained a deeper understanding of the laws of Parsha Ki Tetze. These fundamental values and principles require ongoing contemplation, similar to the periodic reaffirmation of marital vows.

The assigned Haftorah for this week is Isaiah 54, also known as Rani Akara. This portion is part of the “Haftorot of Consolation for the Destruction of the Jerusalem Temple,” and it prophesies a hopeful future for Israel. It envisions a Jerusalem with expanded borders, welcoming new inhabitants, and resounding with joy and celebration. Some scholars interpret this vision as having been fulfilled with the recent return of Jews to their ancestral homeland after millennia of exile.

As we explore Deuteronomy, its timeless truths and enduring relevance continue to resonate with us. We take inspiration from Moses’s unwavering faith, commitment to justice, and vision for a future filled with hope and happiness.

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.