From the Rabbi’s Desk

Rabbi Manes Kogan

Shabbat Zachor

(February 26, 1999)

This Shabbat –the Shabbat that comes before Purim- receives a special name: Shabbat Zachor. The name is taken from the first words of the Maftir we’ll read tomorrow: "Zachor Et Asher Asa Lecha Amalek" - "Remember what Amalek did to you" (Deuteronomy 20:17). Seems to me that the Jewish tradition wants us to start thinking in advance about the story of Purim and what happened in Shushan 2500 years ago. And that’s what happened: An evil person, Haman was his name, came before King Ahasuerus and told him: "There is a certain people scattered abroad and dispersed among the peoples..." (Esther 3:8)

Our sages could focus on Haman’s evilness and blame him for what happened to our people in the Persian Diaspora, and of course they did so. However, there is a wise Jewish tradition, which comes from the Talmud (Berachot 5a) and teaches us:

"Rabba said, and others think it was Rab Chisdah: If a person sees that suffering is coming to him, he should examine his acts, for what it is written: ‘Let us search and examine our ways and return to Hashem’ (Lamentations 3:40)"

We can blame others, and that is certain the case of Haman. But we can also focus on ourselves and think if something is wrong with us and if there is something we may need to change.

Rabbi Shelomoh Halevi Alkabetz, the author of the Lecha Dodi, tries to explain Haman’s words to King Ahasuerus: "There is a certain people scattered abroad and dispersed among the peoples". He says, the people of Israel are scattered abroad among the other peoples, and it is also divided itself.

But this is not only his opinion: Rabbi Naftali of Ropshitz (1760-1827) a disciple of the Hassidic Master Rabbi Elimelech of Lizensk adds: "because there is not union among them, so it is easy to destroy them". And the same is the idea of Rabbi Ytzjak Yaakov Reins.

Ancient and modern Rabbis agree that, despite Haman’s evilness, the Jewish people deserved what happened to it.

And what was its sin?

They were divided (the Hebrew word Meforad – dispersed- also means divided). According to our Rabbis, Haman could accuse us in front of the king because we were divided ourselves. We were not one people.

Our enemies can destroy us when they bring division to our family, to our congregation, to our people.

Does that mean by coincidence that we need to be all of us the same? Does that mean that we need to share the same taste, the same preferences, and the same priorities? Does that mean that all of us we need to be close friends?

Not necessarily.

We can be different each from the other, we have the right to be different each from the other and we are different each from the other. I am Argentinean and you are Americans, My mother tongue is Spanish and yours in English. Some of the people sitting here are very wealthy and some other may need to work hard to pay their bills. Some of you are young and some of you have a young spirit. Some people are very easy going and some others can not control their temper.

However, to be different doesn’t mean we need to divide ourselves.

There are some people who don’t like harmony. They like to plant the seed of the division. They may feel that things started to be a little boring and they may like to add some action to community life. Some times they stressing the differences between people instead of stressing what unites us, some times they point out the weak aspects of people, and other times they just lie and gossip with unnecessary information.

That is the reason that the first action Queen Esther commanded Mordechai to do was to "assemble all the Jews in Shushan". The Hebrew word "Kenos" means bringing together, unify.

Rabbi Shelomo Halevi Alkabetz explains: Esther told Mordechai: let us show Haman that he was wrong. He thinks we are divided; let us show him that despite the differences between us, we can be one people.

And this was the beginning of our redemption.

However, you can ask me: Rabbi, taking into consideration the fact that we are so different one from the other, how can we achieve this unity that you are talking about?

We have one God, one Torah and we are part of one big family, the people of Israel, and in our case we also share an additional family: Beth Israel. That’s what unites us and that’s what makes us brothers and sisters. Brothers and sisters aren’t always very close and don’t always share the same interests, but they need to learn how to live together and respect each other.

And let me remind you of something else very important: When I speak or write I always do it first of all for myself. I would like to learn to focus always to the positive aspects of a person. However, I may need your help. If you see that I start to talk poorly about another person, even if you agree with the facts I am saying, you may feel free to tell me: "Rabbi, remember the sermon you delivered for Shabbat Zachor about this issue", or, "Are you sure that this is the case?" or "We may give him the benefit of the doubt".

And if you help me, I will help you too.

How wonderful our congregation will look if everybody will try actively to find the positive aspects in other members. Expression like this will become familiar: "He is working really very hard for Beth Israel", "See how educated her children are", "He is always in a good mood", "The blue dress she is wearing is so nice", "I am happy that they bought such a nice house", "She is doing very well at her new job", "You can always count on him", "She is so creative", "His son is doing well at school", etc.

That is a challenge, but the effort is worthy.

And may the words of the Megilah applied to us, as it is written:

"The Jews had light and gladness, and joy and honor" (Esther 8:16). So it may be for us!

"Hashem Oz Leamo Iten, Hashem Ievarej Et Amo Bashalom"

"Hashem will give strength unto His people; Hashem will bless His people with peace" (Psalms 29:11).

Shabbat Shalom!

 


And you shall command the Children of Israel that they bring to you pure olive oil, pounded, for the lighting (Exodus 27:20)

Why was it necessary for the oil to be brought to Moses if Aaron was the one who would be kindling the menora?

Oil alludes to the inner goodness hidden within every Jew, even the simplest. To arouse this inner quality, the Jew must connect himself to "Moses" - to the leader of the Jewish people in every generation -who, in turn, elevates it to the higher level of "pounded, for the lighting...a light to burn always." (Sefer HaMaamarim Kuntreisim