North African Purim traditions

 

Sources

The following information is from four (4) sources:

• הוד יוסף חי by Hakham Yosef Messas ע''ה, at one time Chief Rabbi of Haifa
• דברי שלום ואמת edited by R. Meir Avetbul-Meyasod
• ילקוט שמ''ש by Hakham Shalom Messasת ע''ה
• קצור שלחן ערוך של הרה''ג מרדכי אליהו ע''ה by Hakham Mordechai Eliyahu ע''ה

Hakham Eliyahu's comments are in response to Rema's "mappah" on the Maran's Shulhan Aruk and are "Sephardi/Mizrachi" rather than "North African."

North African traditions frequently are different from Mizrachi traditions and often are the same as, or similar to, Ashkenazi traditions.

All traditions are valid. This exercise is meant to (a) broaden perspective and (b) to give some minimal guidance to people who never knew their family's traditions.

Fast of Esther

Brit melah on fast day. If there is a brit in a synagogue on a fast day, the congregation reads "סליחות" with Vedui but omits "ובוא רחום"
הוד יוסף חי

Cohanic blessing at minhah for fast day. The tradition in North Africa is for the cohanim to forego "נשיאות כפים" during minhah of a fast day. The Mizrachi minhag* is for the cohanim to perform "נשיאות כפים"

דברי שלום ואמת

Reciting the 13 attributes on fast day. The North African tradition is that the hazan leads the service to ויעבור ה'' על פניו ויקרא"" and then the congregation recites the 134 attributes. The hazan then repeats the 13 attributes. The Mizrachi minhag* is for only the hazan to recite the 13 attributes.

דברי שלום ואמת

Megillah

After the megillah reading. Following the reading, the hazan recites "ובא לציון" and afterwards "ואתה קודש".

ילקוט שמ''ש

Apparel. In honor of the holiday, men and women are encouraged to dress in Shabat clothing from erev Purim.

קצור שלחן ערוך של הרה''ג מרדכי אליהו ע''ה

Brit melah on Purim. If there is a brit melah (circumcision) on Purim day, the brit is done before the megillah is read (Torah, brit, megillah) because the days are already long enough so there is no worry about the megillah being read too late.
הוד יוסף חי'

Half kadish after Ahmedah. Half kadish, rather than full kadish or titkabel, is recited after the Shmonah Esray (Ahmedah) on erev Purim

לקוט שמ''ש

Hearing the megillah. Both men and women are obliged to hear the megillah; however, women are obliged only for the evening reading.

הוד יוסף חי'

Megillah trope (ta'am). The megillah must not include ta'amim. If the reader does not now the proper ta'amim, someone should stand by the reader and give the reader directions (as is one in many congregations when the hazan reads the Torah).

קצור שלחן ערוך של הרה''ג מרדכי אליהו ע''ה

No kosher megellot. If there are no kosher megellot, the story is read sans blessings.

קצור שלחן ערוך של הרה''ג מרדכי אליהו ע''ה

Standing or sitting during blessings and reading. The hazan stands while reciting the blessings and reading the megillah. The congregation, however, sits during both the blessings and the reading.

ילקוט שמ''ש

Women's minyan. The blessing "הרב את ריבמו" after reading the megillah is omitted if only women are listening to the megillah. A woman who reads the megillah only for other women may recite the blessing.

ילקוט שמ''ש

Women's obligations. Women have almost all the obligations of men (excluding hearing the megillah in the morning); they are obliged to include על הניסים in the Shmonah Esray (Ahmedah), to send gifts, and to give a cash gift to one or more poor persons.

קצור שלחן ערוך של הרה''ג מרדכי אליהו ע''ה

Meshloach manote (General Sefardi & Mizrahi minhagim)

Sending gifts (משלוח מנות). A gift of money to a poor person must be at least sufficient for that person to buy a decent meal.

קצור שלחן ערוך של הרה''ג מרדכי אליהו ע''ה

Mourner receiving a gift. If the gift was sent in error (the sender did not know the mourner's status) the mourner may accept the gift.

קצור שלחן ערוך של הרה''ג מרדכי אליהו ע''ה

Questions?

Ask your rabbi or ask one on-line. I am not a rabbi and I don't play one on tv.

חג פורים שמח

We pay and pay, and ...

 

We - taxpayers - paid to bail Fannie Mae and Freddie Mac out when they fell victim to the mortgage scams.

Now, according to the New York Times (see http://tinyurl.com/7jxrc3o) we are being fleeced to pay for Fannie and Freddie managers legal fees.

The Times leed (cq) paragraph reads:

Taxpayers have advanced almost $50 million in legal payments to defend former executives of Fannie Mae and Freddie Mac in the three years since the government rescued the giant mortgage companies, a regulatory analysis has found.

Most businesses have insurance to cover executives and board member legal battles.

Apparently execs at Freddie and Fanny are "uncovered" - leaving the taxpayers' wallet "naked."

According to the Times, "The legal costs are the responsibility of taxpayers because of contracts struck by the companies before they collapsed." The Times goes on to state that if, in the commercial (non-government) world, execs are found guilty in the courts they are normally obliged to repay the company for legal fees. But again, most commercial organizations carry insurance to protect their interests if their executives or board members get into company-related legal hot water.

Lucky taxpayers. We get to bail out the lenders AND pay the legal fees for the managers that allowed the financial disaster to occur.

Somebody Else Is Not Available Thoughts on Parashat Terumah

 

By Rabbi Marc D. Angel
Used with permission

Over the years, I have been deeply and favorably impressed by individuals who have come forward with suggestions for the betterment of our synagogue, our Institute, our community. These individuals not only offered constructive advice, but they volunteered to give time and money to implement their suggestions. Their ideas and suggestions emerged from their minds, hearts and souls; they were committed to improve things and to be part of the constructive work that needed to be done.

Over the years, I have been deeply and unfavorably impressed by other individuals who have come forward with suggestions for the betterment of our synagogue, our Institute, our community. These individuals did not volunteer to give time and money to implement their suggestions. On the contrary, they expected “the rabbi” or “the synagogue” or “the community” or “the rabbinate” to expend time and money—however much—without their having to do anything more than make suggestions. Even worse, when their suggestions were not and could not be implemented, they expressed frustration and anger.

Jewish communities are always involved in serious projects—providing religious services, erecting or repairing buildings, improving schools, implementing new programs, providing for the needy etc. Everything costs time and money. Not every idea or suggestion is good; not every project is wise. People can differ widely on the priorities list of things to be done. However, we work together and come to consensus; and then we proceed. For the Jewish community to achieve worthy goals, each individual needs to feel a personal stake, and needs to help to the extent of one’s means and abilities. No one of us can do everything; but not one of us should do nothing.

In this week’s Torah portion, we read of the contributions that were to be made for the building of the Mishkan, the holy sanctuary in the wilderness. People were asked to contribute according to the generosity of their hearts. The Torah’s description includes two factors: 1) contributing; 2) a generous heart. If one contributes reluctantly or begrudgingly, there is a deficiency in the quality of the gift. If one shows generosity of heart—but doesn’t actually contribute according to one’s means—this is an even greater deficiency. A proper gift entails the right quality—generosity of heart—and the actual contribution. Good-heartedness and good intentions that are not accompanied by actual giving—are vacuous. Giving without good-heartedness is not the ideal.

My father-in-law, Rabbi Paul E. Schuchalter, of blessed memory, once ran an “obituary” in his synagogue bulletin. The “obituary” lamented the passing of Somebody Else. It praised Mr. Else as the most popular person in the synagogue. Whenever there was a fund drive, everyone immediately turned to Somebody Else. Whenever volunteers were needed, people recommended Somebody Else. Whenever congregants were called upon to attend minyan or adult education classes, they knew they could always rely on Somebody Else. The “obituary” concluded with the sad observation that with the passing of Somebody Else, members would no longer be able to rely on his readiness to participate in the life of the congregation. It was now up to all members of the Congregation to no longer depend on Somebody Else, but to depend on themselves.

In the late 1880s, Rabbi Moshe Yaakov Ottolenghi was an important educator in Salonika. He offered a homiletic interpretation of the Mishnah that states: “On the eve of the Sabbath near to dusk, a man must say three things in his home: Have you taken the tithe? Have you prepared the Eruv? Light the Sabbath lamp.”

He explained this passage as follows: As a person comes near the time of death (eve of the Sabbath near to dusk), one needs to review one’s life. Did he/she give tithes i.e. did he/she contribute appropriately to needy people and charitable causes? Did he/she prepare the Eruv i.e. did the person serve as an Areiv—a guarantor—for the wellbeing of his fellow human beings? Did the person take responsibility and feel a personal stake in the lives of others? If the person can answer yes to these questions—i.e. he/she did contribute appropriately and he/she was invested personally in the wellbeing of others and the community—then “light the Sabbath lamp”—one can present his/her soul before the Almighty with illumination and brightness.

Rabbi Ottolenghi stressed the need for contributing, and for contributing with a generous and sincere heart. Both elements are essential to a proper religious person.

We cannot rely on Somebody Else, on “the rabbis”, on “the community” on “the synagogue” to do what needs to be done. Vacuous complaints and empty demands achieve nothing.

Each of us has a role to play. Each can give of our talents and resources to the best of our ability. Each can take personal responsibility and realize that Somebody Else isn’t available to do the work that needs to be done.

The Angel for Shabbat column is presented as a service of the Institute for Jewish Ideas and Ideals. Please visit our website jewishideas.org for a wide array of articles of special interest to those who wish to foster an intellectually vibrant, compassionate and inclusive Orthodox Judaism.

The Institute for Jewish Ideas and Ideals
8 West 70th Street
New York, NY 10023
United States

Personal warfare

 

Iran, while denying it, is allegedly to blame for three recent attacks aimed at Israeli officials and "just citizens."

Iran, probably justifiably, blames Israel for the deaths of Iranians involved in that country's nuclear bomb effort.

Anyone who thinks targeted attacks on Iranians in Iran do not originate in Israel is, I think, living in a dream world. Israel may even have started the personal warfare.

Frankly, I have no problem with "personal warfare," warfare - not war"fair" - that limits "collateral damage."

The primary differences, so far, is that Israel - if you agree with my thesis - is a bit more sophisticated in its methods and Israel generally - albeit hardly exclusively - carries out its attacks on Iranian soil. Iran targets "visible" Jews - Israeli diplomats, Chabad rabbis - wherever they may be, and damn the local populations that have no interest in any type warfare.

Iran and its proxies seem to engage amateurs while Israel and its proxies seem to be more professional, more precise in their targeting. Not that Israel has not make mistakes - it has and some are well documented. Mistakes are, however, rare.

There is a philosophical difference between Israel and Iran.

The Iranian rulers - not the puppet Ahmadinejad but his masters, the ayatollahs - want to kill all Jews wherever we can be found. Iran's proxies near Israel, Hamas, Hezbollah, and PLP, all have one goal: the extinction of Israel and elimination of all Jews from what they incorrectly term "Palestine."

With the exception of some Sefardi and Mizrachi Jews, most Israelis consider the average Arab or Moslem to be just misguided tools of their political masters; they are not out to free the world - or even Israel - of Moslems or Moslem influence.

What I fail to comprehend is, assuming I am correct, why Iran's ayatollahs are not targeted. They control the country's future, not the scientists, not the politicians, and certainly not the average Iranian.

I really don't want to see Israel go to a conventional - versus the current "personal warfare" - war with Iran. If Israel does attack Iran, with the goal of eliminating its nuclear potential, let if, with G-d's help, turn portions of the country into a new Jericho.

Iran sits on a number of faults. I suspect that if the fault lines are bombed earthquakes will be triggered and even underground facilities will crumble - but the average Iranian will go unscathed.

As for the U.S., America may have a big stick (its dwindling military might), but the politicians lack the intestinal fortitude to take military action against Iran. Besides, America cannot act unless there is a coalition to share the blame if things go wrong.

Forget the Arab League; it has less guts than even the U.S. Saudia is afraid of Iran; it's Moslems are different from Iran's Moslems. Neither Saudia nor the Arab League can end the slaughter in Syria, or killings elsewhere in the Moslem world.

There seem to be two options open to Israel:

1: Bomb the faults and hope earthquakes will bury Iran's underground nuclear sites while sparing the average Iranian.

2: Eliminate, through personal warfare, the ayatollahs; starting with the most difficult to reach, the "Supreme Leader."

Joshua, we need you now.

Treasure those who disagree

 

Perhaps I'm "odd."

Different.

But I happen to appreciate people who occasionally disagree with me.

No one, not even this scrivener, wants people to disagree with them ALL the time, but once in a while.

Especially if the person keeps in mind everyone's' sensibilities and can cite his - or her - sources.

There is a certain rabbi, who shall for his own good remain nameless - who often "takes a different perspective" on what I think and post on this site.

We have been "going at it" for years.

But he has my absolute respect - even if he IS an Ashkenazi - and I write that with fondness and "tongue in cheek." (One of his grandparents was Sephardi.)

When I have a non-Sephardi-specific question, I ask "my" rabbi. I know that I'll get an answer within a reasonable period - he has a job and family so I don't expect an instant reply.

I also know that, now that I "trained" him, he will cite sources for his answers. I am an old newspaper reporter who learned early on to cite my sources and I expect no less of my sources. I know it should be enough that "Rabbi said," but even though he is one of a long line of rabbis, I have to have a source.

I also get regular emails from several organizations. All, fortunately, cite their sources.

I'm not a rabbi and I don't play one on tv, so sometimes my perceptions are - well, let's say, "different." The rabbi is kind enough to tell me my comments, my perspectives, give him reason for thought.

I prefer Shammai to Hillel.

I hold Yitro in high regard - Yitro reminds me of my father-in-law, Eliyahu ben Zohora עה''ש, a very wise and kind man.

I even argue that Bilaam has been unfairly treated by the rabbis; Bilaam had a communication link with HaShem and, as he told Balak's messengers, "I cannot go beyond the word of my L-rd, my G-d.* (More on that as we near Bilaam's portion.)

I know other rabbis and "rabbis." Unless a question relates specifically to the rabbi or the rabbi's congregation, I don't ask questions nor do I normally participate in their discourses with the congregation; too often I want to challenge them, and most prefer agreement to challenge, especially in public.

I'm sure there are other rabbis who can tolerate off the wall perspectives and respond similarly to my "rabbinical resource," but they are few and far between. I consider myself fortunate that this man shares his wisdom - and citations - with me.

* Hertz translation (במדבר בלק כ''ב י''ח) .

משתלם

 

It's 34 degrees this morning in New York City.

In Deal, NJ, the temperature is 28.

In Los Angeles, the thermometer is at 51.

Here, in southeast Florida the temperature, despite the rain, is 71.

Which means that we are blessed with schnorers, beggars.

Not local beggars, but beggars who spent enough to buy round-trip airline tickets from Lod to the U.S. and from whatever their port of entry onward to Miami.

I've been pricing tickets to Lod. The least expensive ticket is a little more than US$1000 via Moscow. (The ticket is US$600; the rest goes to taxes and fees. El Al will fly me from Miami to Lod, and back, for a mere US$1655.)

Over the last two weeks we have had two pairs of schnorers visit the congregation. Perhaps they have heard that southeast Florida's crime rate is similar to Washington D.C. If we have a day with out a murder it's a "nes."

These snowbird schnorers come armed with chutzpah, and then some.

The come late to the ha'netz minyan, armed with a blue form that indicates they have received approval to schnor from some local committee. At least they don't have to rent a car; they had a driver - one assumes a volunteer since the same car and driver was used by both sets of beggars.

Not content with letting the congregants finish their prayers and put away tefillin and tallet, they come, hands out, during Aleynu !" Stop what you are doing and grab you wallet."

Today's schnorers-du-jour were collecting, according to the chief rabbi, for "personal" reasons.

When I asked the first to approach me how much his ticket cost from Lod and how much it cost to schnor here, his answer was "משתלם" - "it's worth it."

Let's see, if we can assume the beggars paid what I will have to pay to get here via El Al, then the four tickets (for two sets of two schnorers each) is ($1655 * 4) US$6.620. At today's rate of exchange, that's NIS 24.6586. NIS 24.6586 that won't be used for whatever purpose the schnorers schnor.

Most of the schnorers have a U.S. (and Canadian and British and French and ...) connection. Why, then, can't they appeal to their "hutz-l'aretz" connections to schnor for them in the various countries? Save the air fare and "incidentals."

As for the chutzpah, that may easily be resolved. At my previous congregation, the rabbi would put a standard envelope out where people could put in whatever they wished. The schnorer knew not to interrupt people and, although most couldn't bother to "daven" with us, they at least didn't stick their hands in a person's face as he was finishing his prayers.

I have nothing against charity. I know times can be tough here and in Israel - my daughter, her husband, and my grand-daughter live there, as do my in-laws. I also know I'm hard-pressed to find the money to buy a ticket to see the family. Thanks to Skype, I can at last see my daughter and her family from time-to-time. Savta doesn't own a computer and wouldn't know how to use it if she did.

Even having nothing against charity, I am a little put off by beggars coming here and asking handouts for "personal" reasons - a son in yeshiva who is getting married and naturally cannot take any time for gainful employment; a girl who needs a dowry to catch a husband (who sits all day in yeshiva avoiding both gainful employment and either the IDF or national service). How about - true story - the fellow with 17 children who needs financial aid. At least when he came schnoring he was leaving his poor wife alone - alone with 17 children (at least a few of whom should be married and out of the house).

So why do they come, wasting money that could be used for whatever the advertised purpose? In a word, משתלם.

Sometimes it is difficult, but

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Risk Management for a congregation?

 

My business is risk management. Sometimes called business continuity.

Risk management is something most congregants and congregation management don't think about. It's not that they ignore it, it simply isn't on their "radar."

It should be.

Every congregation faces risks.

Most are mundane and can be easily avoided or at least mitigated.

Floods are fairly common,. Flooding is the Number One risk for most organizations in America.

Fires are another common risk.

True, there always is a slight threat of a terrorist attack, but then there's a slight risk that a meteor will fall on the building.

There are those who will mutter "It's all in G-d's hands," and I have to agree.

But there also is the old saw that "G-d helps those who help themselves." I agree with that, too.

Congregations provide a service, and I don't mean in the shaharet/minhah/eraveet sense. They are a meeting place, a place to learn, and a place to socialize.

Each congregation has inventory to protect: sefrai Torah, sidurim/prayer books, humashim/printed Torah and haftorah books, volumes of Babylonian and Palestinian Talmud, and other books of greater or lesser value.

Each congregation also has records, sometimes on paper, sometimes computerized.

Membership, pledges, donations, askerot/yahrzeits, benai mitzvah, salaries, inventories.

Then there is furniture - in the sanctuary, the bet midrash, the office, the social hall. And the kitchen.

Most important, there are people to consider.

Members.

Employees.

Visitors.

All these need to be protected from the many things that might happen.

Fortunately, engaging an experienced risk manager need not be expensive, especially if the risk management practitioner works for the congregation as a mentor, a guide.

Consider it before the risk arrives.

 

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Yitro יתרו - חותן משה

 

Yitro has got to be one of my favorite portions.

It proves Moses and I have something in common - exceptional fathers in law.

The portion opens by telling us that Yitro was hardly a simple man; he was a leader (כהן) of Midian. (Some insist "cohan" means only "priest" or "religious leader" while others, this scrivener included, contend it's simply a title of honor, of leadership.)

Yitro heard about what G-d did in Egypt so he packs up Moses' wife, Zipporah and her two sons and starts off to meet his son-in-law. The Torah suggests, at least to me, that HaShem was none to happy that Moses "sent her (Zipporah) away" even though life would be difficult for the woman and her two presumably young children as Moses tried to convince Pharaoh to let us go. The Hertz humash includes a footnote that he (Moses) sent her (Zipporah) back to Midian after the incident in Chap. 4 v 24-26 (where Zipporah was forced to circumcise her son, a task Moses would not or could not perform).

Yitro finally nears the Israelite camp and Moses, properly honoring his father-in-law, goes out to greet Yitro where he "bows down and kissed him." The two brought each other up to date and proceeded to the tent. The original is better than the translation: ויצא משה לקראת חתנו וישתחו וישק-לו וישאלו איש-לרעהו לשלום - we see that the relationship between Yitro and his son-in-law was more than as in-laws; there was a friendship and respect as well.

Moses relates to Yitro all that happened in Egypt and Yitro accepts it and accepts that HaShem is "greater than all gods.".

Unlike the Israelites who had "been there and done that," Yitro accepts what his son-in-law tells him.

During Yitro's sojourn with Moses he watches his son-in-law sit at his tent entrance from morning until night hearing all manner of complaints. Neighbor against neighbor, tribe against tribe. He also has to settle arguments on how to interact with G-d; determine the proper ritual.

To this point, G-d talked to Moses and Moses told the people what to do on an instance-by-instance basis. Perhaps because the Israelites were frequently on the move - frequently, but certainly not constantly - Moses didn't hold classes on what HaShem expects of us.

Yitro, being older and wiser, tells his son-in-law that sitting outside his tent all day everyday was not leadership.

Rather, Yitro tells his son-on-law, delegate authority. .

First, Yitro says, teach the people the statutes and laws and show them the way they must walk and the work that they must do.

Afterwards, identify able men who fear G-d, men of truth, hating unjust gain, and appoint them as officers (שרי) over thousands, over hundreds, over 50s, and over 10s. Moses would remain a one-man "supreme court" who would inquire of HaShem for questions without precedence.

To his credit, Moses listened to his father-in-law and instituted our (Judaism's) first court system.

A word (or several) on Egypt

A young lad was walking home after kabalat Shabat. He was walking, and talking, with a rabbi. The lad turned the subject to punishment, specifically, why were we punished by being slaves in Egypt?

Because, the rabbi said, we became like the Egyptians; we forgot who we are.

We know, from midrashim, that one of the reasons we were redeemed from Egypt was because we kept our Hebrew names so on a midrash-to-midrash basis, we were not "completely" like our Egyptian masters.

It occurred to me - although for a change I remained silent - that we remained in Egypt because when we should have returned to Canaan two years after the famine's end - allowing time for seeds to become available and some natural growth to return to Canaan.

We didn't. We stayed on the Egypt.

We were like we are today.

My wife and I came to America for "just two years."

That was in 1979.

We're still here. (We both are citizens and our children are citizens.)

What apparently happened in Egypt is that the Pharaoh that promoted Yosef to a vizorship was deposed, either by natives rising against him or by being overthrown by an outside invader. (I think the former, but I'm no authority on Egypt and the pharaohs.)

The new pharaoh was concerned that in time of war we would side with Egypt's enemies (something we did to help the Moslems invade Spain and later to help the Catholics reconquer Spain).

Had we left when we could have left, before a new pharaoh was seated on the throne, things would have been different. Imagine the Passover story sans plagues!

My bottom line is that the "flesh pots" of Egypt (America) hold us captive as surely as slavery.

ON THE OTHER HAND

Maybe HaShem is a "risk manager," my profession.

One of the things I tell my clients is, if they can, to have facilities in multiple locations; at least have the option of working elsewhere for "the duration" in case of an event that disrupts business as usual occurs.

Perhaps having Jews scattered across the globe is G-d's way of assuring that even with crazies like the ayatollahs we will survive. I pray that the ayatollahs and similar crazies will die before they can attack us anywhere in the world - my family is in Israel so my concerns are very real - but in the awful event someone manages the unthinkable and initiates another holocaust or inquisition, our dispersion will assure our survival.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי