In the Islamic textbooks, contradictory content was found – some call Jews "people of the book" and describe shared origins, but others call them "idol-worshipping and hypocrites." In the Christian books, claims were found about the collective guilt of Jews in Jesus' death. The Holocaust is mentioned only superficially, without reference to the Jewish identity of the victims, and the books contain incorrect maps describing "Palestine in the time of Christ" or describing Abraham's migration to "Palestine" instead of Canaan.

The problems are not limited to content about Jews. "Homosexualism and lesbianism" are described as "strange and immoral cultures," and women receive stereotypical treatment. Minority religions are described as "cults," and immigrants as "economic saboteurs."

Marcus Sheff, CEO of IMPACT-se, emphasized the importance of the findings. "Africa is the fastest-growing continent in the world, and Nigeria is its most populous country. The education that Nigerian children receive today will shape not only the future of the country, but the entire continent," he said. He added that when Israel works to expand its relations in Africa, it is important to understand how perceptions of Jews and Israel are formed among the younger generation.

Despite the criticism, the report also notes positive aspects in the Nigerian textbooks. Calls for mutual respect between religions, condemnation of gender violence and forced marriages, recognition of the Jewish-Igbo community in Nigeria, and a positive description of the Israeli parliamentary system as a model government alongside Britain were found.

The organization announced that it would work with policymakers in Nigeria to implement the report's recommendations, while emphasizing the importance of quality education for global understanding and international cooperation.

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The affair, brought to light in a detailed 50-page document, exposes a controversial process that led to approval of a marriage that leading halakhic authorities define as "a serious breach in the sanctity of Israel."

The story began when the groom, known as a member of a priestly family, became engaged to a bride who had undergone Orthodox conversion about two years before the engagement. The bride's mother underwent Conservative conversion in 2003, and the daughter underwent an additional "stringent" conversion years later. Jewish law clearly states that a Cohen is forbidden to marry a convert, so initially it appeared the marriage would not be possible.

Behind the religious ruling stands a rabbi from Lakewood who issued an initial permit claiming the groom has no status as a Cohen, since his grandfather was born to someone who does not observe Torah and commandments, and according to Rabbi Moshe Feinstein, there is no credibility to the claim that he is a Cohen. When the groom did not want to give up his status as a Cohen and even performed the priestly blessing during Sukkot after receiving this ruling, the rabbi offered a second reasoning - that it's possible to rely on the mother's Conservative conversion, so the daughter is not a convert but rather the daughter of a convert, who is permitted to a Cohen.

Many rabbis opposed these permits and signed a public declaration in early December. The letter stated, among other things, that the groom's family has the presumption of being Cohens and there is even a grave of five generations with "the Cohen" written on it, and that Rabbi Moshe Feinstein ruled that Conservative conversion is completely invalid and there was no acceptance of commandments. It further stated that even if the Conservative conversion were valid, the girl's father is a Cohen, and if he married a convert, the daughter would be a chalala (ritually disqualified) and forbidden to a Cohen.

The case was brought before a special rabbinical court comprising three judges. The court investigated the mother's conversion as well as the priestly status of the families involved. According to them, they found four main lines of defense – the bride's mother's conversion was performed by Orthodox rabbis, according to DNA testing the mother's family originates from Spain and there are traditions pointing to Marrano origins, the bride's father is definitely not a Cohen, and the groom's family are definitely not Cohens.

The document details how the rabbinical court conducted extensive investigations, including secret phone recordings with family members, DNA tests, and an investigation of family roots. According to opponents, the investigations are based on testimony from secular people who have no halakhic credibility, and the evidence presented is distorted and inaccurate. They claim the investigation was based on wrong assumptions about the religious character of the groom's grandfather, and that the conclusions against the priestly status are based on unfounded testimony.

At a certain point, one of the judges from the Beth HaVaad, who was related to the matter, decided to testify and explain that there is no doubt in the family and that the grandfather was religious when the father was born. The rabbinical court decided that since there are family members on the court, "we cannot complete the research," so the court removes itself from the matter and wrote that there is no permit that can be relied upon in this matter.

Despite this, some of the judges continued to say in many cases that there is a permit, and eventually, an additional rabbi became the one promoting the permit side based on the court's findings. The question was also presented to a rabbi expert in lineage matters from Israel, and he responded in a written answer that he sees no place for a permit based on the facts presented to him, and that there is a presumption of priestly status and also "he makes himself a piece of forbidden matter."

About two weeks before the wedding, a four-hour conference call was held that included family members, as well as the person who did the research for the rabbinical court, and several involved rabbis. The permitting side presented their position, and the family presented their counter-arguments, which completely answered all the permitting side's claims. It appeared that all objections to the priestly status fell completely, and the consensus of the call participants was that he is not a Cohen.

At this stage, many additional rabbis wrote letters against the permit, including the four heads of Lakewood Yeshiva and other leading rabbis. Meanwhile, the groom and his family, as well as the marriage officiant, received clear notices from one of the judges informing them that the original permit from the rabbinical court remains in force, and finally, based on these assurances, the wedding took place as planned in February 2024.

Following the case, a real storm developed in American Judaism, with calls for a boycott of "the Beth HaVaad of Lakewood." On June 30, leading rabbis published a sharp letter in which they declared that from today until they respond to their demand to fully clarify the matter, "the Beth Din Beth HaVaad of Lakewood is not presumed to be a valid rabbinical court, and there is no obligation to respond to summons from the court, and any document testifying to a rabbinical court action that might have been performed by one of the aforementioned judges is not presumed to be a valid rabbinical court action."

Many leading rabbis signed the sharp letter, including heads of yeshivas, heads of study halls, and judges. They demanded that court members present all investigations, processes, evidence, and findings on which they based their ruling that permitted a Cohen to marry a convert.

The detailed document presents sharp criticism of the entire process, claiming the permit is based on unreliable testimony and erroneous interpretations of Jewish law. It details how the mother's Conservative conversion was done without true acceptance of commandments, and how claims against the family's priestly status are based on people who have no halakhic credibility. It further claims the investigation was not conducted thoroughly and objectively, and there were attempts to hide important information.

The affair stirred waves of shock in Orthodox communities in the US, and difficult questions were raised regarding decision-making processes in rabbinical courts and the level of adherence to serious Jewish laws. Critics of the religious ruling claim the case emphasizes the importance of preserving the authority of leading halakhic authorities and established procedures in halakhic decision-making. The issue goes beyond the specific case and touches on the very approach to giving serious permits in Jewish law, calling for thorough clarification to prevent similar breaches in the future.

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To explore this, we spoke with two experts on religions and their connection to the city – Professor Eyal Ben Eliyahu from the University of Haifa and Dr. Daniella Talmon-Heller from Ben-Gurion University.

Judaism: Holiness developed gradually

Professor Ben Eliyahu begins by noting that even in Judaism, Jerusalem became sacred later than commonly believed, and the process was slow.

"In the Bible, in the Five Books of Moses, Jerusalem is not mentioned at all. This is an interesting point where the Torah and the Quran are equal – because the city is not mentioned in either. The first place Jerusalem is mentioned is in the Book of Joshua, but even there, there is no special relationship to the city. The first time it becomes sacred is when King David brings the Ark of the Covenant to it. After him, King Solomon builds the Temple there. Later, in the Book of Chronicles II, it is mentioned that the Temple was built on Mount Moriah. This note throws us back to the story of the binding of Isaac and adds to the city's holiness," Professor Ben Eliyahu said.

Professor Ben Eliyahu adds that after the biblical period, the question arose of why Jerusalem is barely mentioned in it. Maimonides answered that the city was hidden to prevent quarrels between the tribes and so that the nations of the world would not want to conquer it. The sages during the Second Temple period and afterward also intensified the city's holiness and established circles around it – the Temple Mount as the holiest, then the entire city, and finally all of the Land of Israel.

Christianity: Problematic, political, and complex holiness

Professor Ben Eliyahu emphasizes that Jerusalem's holiness for Christianity was established from political motives.

"When examining the Christian attitude toward Jerusalem, you see that it is very complex. Jerusalem rejected Jesus as the Messiah, and he also prophesied its destruction. Jesus was crucified in the city and did not even sleep there when he arrived. Christianity was shaped in the Galilee – which is why to this day the Pope does not sleep in Jerusalem when visiting the land. Christians speak of the heavenly Jerusalem. The one who nevertheless sanctified the city, mainly for political reasons, was the Byzantine Emperor Constantine, during whose time the place of Jesus's crucifixion was discovered at the Church of the Holy Sepulcher," Professor Ben Eliyahu said.

Dr. Talmon-Heller adds that the process of sanctifying the city began because Jesus acted and was crucified there.

"Helena, the mother of Constantine, discovered through a miracle the place of the crucifixion and the cross on which he was crucified. She built the church at the site. During this period, Christianity was not interested in the Temple Mount, but when the Crusaders arrived, they saw the Islamic buildings on the Temple Mount – the Dome of the Rock and Al-Aqsa Mosque – and appropriated the place for themselves. Initially, the King of Jerusalem resided there, and later the Templar order. Additionally, Christian holiness was also strengthened with the establishment of the Via Dolorosa, the path Jesus walked to the crucifixion, by the Franciscan order during the Mamluk period," Dr. Talmon-Heller said.

Islam: Immediate but different holiness

Regarding Islam, Dr. Talmon-Heller notes that Jerusalem's holiness was immediate from the beginning of Islam.

"Jerusalem is indeed not mentioned in the Quran, but it was Muhammad's first direction of prayer for the first 12 years. Already in 692, the Dome of the Rock was built, and later Al-Aqsa Mosque as well – both in great splendor. Jerusalem is third in holiness in Islam, after Mecca and Medina, so there is an Islamic pilgrimage and continuous investment in its development by Muslim rulers," Dr. Talmon-Heller said.

However, among Shiites, the attitude is different.

"Among Shiites, there is concentration around the graves of the Imams, descendants of Muhammad. The burial place of Ali's son, in the city of Karbala, is considered more sacred than Jerusalem in their eyes, and there are even hints that it is holier than Mecca. Therefore, Shiites devote less attention to Jerusalem," Dr. Talmon-Heller said.

Additional religions and sects

Beyond the three monotheistic religions, it turns out there are additional streams, mainly those that broke away from Christianity, that sanctify Jerusalem.

Professor Ben Eliyahu explains that the Mormons, a half-Christian, half-pagan sect with multiple deities, sanctified Jerusalem.

"They tried to settle there over the years, partly because, according to their tradition, the founders of the religion left Jerusalem for the United States. Therefore, the city symbolizes a spiritual idea for them. Additionally, there is also a practical consideration – parties that had a foothold in the city received many donations and pilgrims," Professor Ben Eliyahu said.

Ben Eliyahu adds that there was also an American-Swedish Protestant utopian sect that operated in the city during the Ottoman period – the American Colony.

"This group, which operated in the 19th century, advocated for equality of property and a strict internal regime. Later, it disbanded, and its descendants now own the famous American Colony Hotel in the city," Professor Ben Eliyahu said.

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When Passover Eve fell on Shabbat, it was a rare occurrence, even in days when months were sanctified by sighting the new moon, and years could pass without this happening. Even today, with our fixed calendar system, Passover Eve falls on Shabbat only rarely.

This year (5785), Passover Eve will fall on Shabbat, and will not occur again until twenty years from now in the year 5805 (which will also feature a three-day Purim and Tisha B'Av falling on Saturday night). This unusual timing raises numerous practical questions about how to handle Shabbat meals and chametz removal.

Chametz removal

The Mishnah in Pesachim (49a) discusses the timing of chametz removal when Passover Eve falls on Shabbat. Rabbi Meir holds that chametz should be removed on Friday, while the Sages and Rabbi Elazar bar Zadok maintain it should be removed "in its time," meaning on Shabbat itself.

The Rambam and the Shulchan Aruch (444,1) ruled that chametz should be removed on Friday, though keeping some chametz for Shabbat meals is permitted. Any remaining chametz on Shabbat can be disposed of by flushing it down the toilet (Mishnah Berurah 21) or by pouring a spoiling agent on it.

In a standard year, chametz must be removed by the end of the fifth hour. When removal is moved to Friday, one might assume it could be removed anytime during the day, since chametz consumption remains permitted even on Shabbat. Nevertheless, the Mordechai, citing Rashi (Pesachim, end of Chapter 1), states that even when Passover Eve falls on Shabbat, chametz should be removed by the end of the fifth hour on Friday as a precaution to maintain consistency with regular years. The Shulchan Aruch (444,2) upholds this ruling.

In summary, when Passover Eve falls on Shabbat:

• Check for chametz on Thursday evening
• Nullify chametz after the check as usual
• Burn chametz Friday morning by the end of the fifth hour
• Don't nullify chametz on Friday (unless you don't plan to eat more)
• Nullify the remaining chametz on Shabbat before the end of the fifth hour

Handling Shabbat meals

When planning Shabbat meals, two options exist, each with challenges: using chametz foods and utensils or using kosher-for-Passover foods and utensils.

The most practical approach in modern times is to finish kashering the kitchen and storing all chametz utensils before Shabbat. On Shabbat itself, use kosher-for-Passover food with disposable dishes. Here is a practical schedule:

Friday Night Meal: Use pitas or non-crumbling bread with disposable dishes. If concerned about children carrying chametz throughout the house, eat an egg-sized portion of bread at the meal's beginning, then clear it away. For the blessing after meals, keep a small amount of bread (even in a plastic bag) on the table.

Shabbat Morning Meal: Rise early for prayers to finish in time to eat comfortably before the chametz deadline. After prayers, make Kiddush and enjoy a brief but satisfying breakfast with pitas or challah and accompaniments. Finish chametz consumption by the end of the fourth hour (approximately 10:00 a.m.). Today's variety of spreads, smoked fish, and pastrami allows for creating an honorable Shabbat meal even with these constraints.

Purchase only minimal amounts of bread for Shabbat. For leftover bread, pour a spoiling agent (like bleach or dish soap) over it and dispose of it in the toilet or outside garbage. Nullify the chametz by reciting "Kol chamira..." before the end of the fifth hour – around 11:20 a.m.

Mincha and Third Meal: The third Shabbat meal can be eaten approximately half an hour after noon (around 1:15 p.m.). Mincha prayers can be recited from this time, preferably before the meal. This can be a substantial lunch to prevent excessive hunger at the Seder, but must be chametz-free.

Kneidlach (matzah balls) are permitted at this meal, and some Sephardic Jews use egg matzah. In such cases, begin the meal before the tenth hour – around 3:50 p.m. Take care not to eat too close to the Seder to ensure appetite for the ritual matzah.

Torah Study, Between breakfast's end and Mincha time, there are roughly two to two-and-a-half free hours. Communities should organize Torah classes for adults, youth, and children during this time, including parent-child learning sessions.

In this way we can use this special Shabbat to prepare for the Seder night, so that we can enter the Seder night both from studying the Haggadah, from rest, and from the holiness of Shabbat. God willing, may we rise from holiness to holiness, and merit to achieve true inner freedom.

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Classified documents from the US Central Intelligence Agency (CIA) that have been declassified reveal a surprising attempt to locate the Ark of the Covenant – one of Judaism's most sacred treasures – using unconventional methods. This was published Wednesday evening by the British Daily Mail.

According to documents declassified in 2000, in 1988 the CIA conducted an experiment as part of a secret project called "Sun Streak," in which they used people with "remote viewing" capabilities – that is, the ability to perceive information about distant places, events, or people through extra-sensory abilities.

In one of the experiments, a person identified as "Remote Viewer Number 032" was given coordinates to locate an unknown target. Without being told what the exact target was, he described a "container," which according to the document matches descriptions of the Ark of the Covenant.

"Target is a container. This container has another container inside of it. The target is fashioned of wood, gold and silver," the viewer was quoted in the document. The viewer continued to describe that the ark-like object is located "somewhere in the Middle East" and that he heard people in the area speaking Arabic.

According to Jewish tradition and biblical sources, the Ark of the Covenant was built by the Israelites shortly after the exodus from Egypt. Moses placed within it the Tablets of the Covenant containing the Ten Commandments. The Ark was considered the most sacred object and resided in the Holy of Holies, the innermost chamber of the Temple in Jerusalem, until it disappeared during the Babylonian destruction of Jerusalem in 586 BCE.

The document describes mysterious details about the Ark that do not appear in traditional sources. According to the viewer's description, "The target is hidden underground, dark and wet," and that "The purpose of the target is to bring a people together. It has something to do with ceremony, memory, homage, the resurrection. There is an aspect of spirituality, information, lessons and historical knowledge far beyond what we now know."

One of the fascinating descriptions in the document states that "The target is protected by entities and can only be opened by those who are authorized to do So this container will not/cannot be opened until the time is deemed correct. Once it is time to open the container, the mechanics of the lock system will be found to be fairly simple. Individuals opening the container by prying or striking are destroyed by the container's
protectors through the use of a power unknown to us."

Friendly reminder that the CIA, in declassified documents, admits that the Ark of the Covenant is real and documented. https://t.co/wR4DDHdVBU pic.twitter.com/Yy3P8Oixey

— Theoteron (@theoteron) August 13, 2021

The report also includes sketches of a domed mosque, eight "mummies" arranged side by side, a wheel, and a winged creature called a "seraph." Additionally, it includes lists of meaningful words such as "death," "forbidden," "protected," "afraid," "destroyed," "pain," and "torment."

Many theories have been proposed in the past regarding the current location of the Ark of the Covenant. While some historians believe it was lost forever, others believe it was taken to Ethiopia and is kept in a church called "Mary of Zion." However, researchers who examined this possibility claim that what is kept there is merely a much later copy of the Ark.

Despite the considerable skepticism regarding the unconventional methods used in the CIA research, the revelation raises anew the question of whether the Ark of the Covenant, one of Judaism's most sacred objects, still exists somewhere waiting to be rediscovered.

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Even though it is Shushan (or Jerusalem) Purim, a Jewish holiday based on the biblical Book of Esther where drinking predominates, I am a bit hesitant to write about wine because of the ongoing war. My boys are still on the IDF front lines, so many Israeli families have been ravaged by death and injury, and Israeli hostages are still held captive.

But with the downfall of Haman's ten modern-day sons – Israel's enemies in Gaza, Beirut, and Tehran: Al-Aruri, Aqil, Deif, Haniyeh, Issa, Kaouk, Nasrallah, Qubaisi, Shukr, and Sinwar – it is fine to again to celebrate Jewish redemption and Zionist renaissance by focusing on good (and kosher) Israeli wine.

At the very least, we can drown our enemies in drink – the Hamans of this world who alas exist also in Western intellectual circles and university campuses, not only in the Middle East. May even greater Israeli victories in the immediate future blot out the memory of the evil men mentioned above as well as the horrible traumas visited upon our brave nation!

IN MY VIEW, the internationally acclaimed Israeli wine sector is much more than yet another "Start-Up Nation" success. Rather, the Israeli wine world is a deep profession of faith. It is a celebration of the People, Land, and God of Israel reunified.

Indeed, the fruit of the vine holds unique status in Jewish thought, beyond the elevated status of wine that pertains across civilizations. The reason for this lies in the traverse between Jewish theology and mysticism.

First, the bond between God and the Jewish People is akin to that of the viticulturist and his vine, a relationship of nurturing and enduring love. (See Psalms 80:15 and many more places in scripture.)

Second, Ezekiel prophesized (36:8) that in the days of redemption the mountains of Israel would be commanded to "shoot forth branches and yield fruit to My People Israel; for they will soon come." Rabbi Abba subsequently taught in the Babylonian Talmud (Sanhedrin 98a) that "there is no greater revealed sign of redemption than the agricultural re-blooming of the Land of Israel." So there are Biblical and Zionist echoes in every glass of modern Israeli wine.

Third, the perfumed alcoholic properties of wine can either clarify or cloud one's judgment. They can catapult one's consciousness to a pure world where only God's will reigns supreme (like the world before the rebellion against God in the Garden of Eden) or drag a person into stupor and sin.

In a world where morality and evil are intermingled, and confusion reigns in discerning Godly from earthly, the great challenge is to choose good. "Behold I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live" (Deuteronomy 30:19).

Thus Jews drink wine with lofty goals, especially on Purim when the Amalekite mix of malevolence threatened to obliterate all boundaries of morality and annihilate the Jewish People.

We reject the Shushanite world of wild drunkenness, bloodthirsty passion, and atheistic creed, and instead elevate our thoughts towards a perfected world where God's presence is overwhelmingly dominant.

This is the unusual Purim concept of ad delo yada, to drink to the point where the arrogance of supposedly superior knowledge – which today is sometimes called "enlightenment" although in extreme it can be Fascist or Marxist – is tempered by mind-bending drink.

The idea is erasure of the insidious gap between good and evil that distances us from God. The idea is an effacement of Amalekite influences and ideologies in our world. Then it is possible to connect to whispers of Divine communion that run all through the universe.

And so, we raise a glass (or many glasses) of good wine to say LeChaim, to life; expressing our determination to drive towards the good, articulating our desire to reveal the Divine values embedded in Torah and the eternal ideals latent in Jewish history.

Remember: Judaism is not ascetic. Jewish life is meant to be lived through beauty, bounty, and joy. And if delight is channeled through the right spiritual principles, it can lead to true cleavage with the Almighty.

Halacha, Jewish law, seeks to channel our behavior through correct kavanot, thoughts and intentions. One path to this is mandatory blessings over food, with wine accorded special status.

Wine is the only beverage with a special blessing, boreh pri hagefen: Blessed is God who creates fruit of the vine. Before drinking Israeli wine specifically, an additional blessing can be made (in certain circumstances), known as hatov ve-hametiv: Blessed is God, the Good Lord who does good.

And after drinking Israeli wine (again, specifically Israeli-made wine) there is another special blessing, al haaretz ve-al pri gafna: Blessed is God, the Lord who gives us the Land of Israel and the fruit of its vines.

Properly refracted in this way, pointing to God, wine becomes the preferred drink with which to mark Jewish lifecycle events and holy days, from circumcisions to weddings, and the Sabbath, Purim, and Passover.

Halachic masters also have worked overtime throughout the centuries to insist on "distinctions" when drinking wine, especially to keep Jews and non-Jews from mingling over too much drink, then intermarrying and worshiping foreign gods.

This is the background to Jewish law strictures relating to "kosher" wine, which forbids the consumption of wine produced and poured by non-Jews. (Full explication of halachic sociology in this matter goes far beyond the confines of this article.)

WHICH LEADS me to a Purim and Passover wine suggestion.

Try newer varieties of grapes now being grown in Israel like Dolcetto and Barbera, black wine grapes native to Piedmont in northwest Italy. Tura Winery of Samaria and Teperberg Winery of the Samson Plains recently have vinified fantastic wines from these grapes. The wines are light and fresh, juicy and aromatic, perfectly matched for drinking in hot Israeli summers.

Other early and outstanding Barbera wines are made by the Lueria and Ramat Naftaly wineries of the upper Galilee.

Overall, get into the Israeli wine industry move away from core French varietals like Cabernet Sauvignon, Merlot, and Chardonnay and towards "Mediterranean" varietals like Grenache, Syrah, Mourvèdre, Marselan, Carignan, Sangiovese, Roussanne, and Viognier. These grapes are typical of the hot climates that pertain in the Rhone Valley and southern France, and Spain and Italy.

Try the Mediterranean-trend wines made by Domaine Netofa, Tulip-MAIA, Kishor, and Jezreel wineries of the lower Galilee; Recanati, Dalton, and Lueria wineries of the upper Galilee; Raziel Winery of the Judean Hills; Vitkin Winery of the Central Plains; and the micro-producers Bazak, Eviatar, Lahat, Maresha, Munitz, Oryah, Shiran, and Telem.

The writer is WSET Level 3 accredited in wine matters, and runs Israeli wine tours. He is immensely proud that Al-Jazeera has accused him of being "drunk on Zion" and "wine-washing the occupation." His diplomatic, defense, Jewish world, and wine columns over the past 28 years are at davidmweinberg.com.

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Purim, one of the most joyful and unique holidays in Judaism, is fast approaching. Preparing properly in accordance with Jewish law allows us to make the most of the celebration and fulfill its mitzvot in the best way possible. Here's a short guide addressing common questions:

In most years, Yerushalayim celebrates Shushan Purim on the day after the rest of the country. But this year, since Shushan Purim falls on Shabbat, Yerushalayim will experience a "Purim Meshulash," with the holiday unfolding over the course of three days. On Thursday night and Friday morning, the Megillah is read and matanot l'evyonim (gifts to the poor) are distributed, along with the rest of the country. On Shabbat, a special Torah portion for Purim will be read, in addition to the regular parsha. Then, on Sunday, people will exchange Mishloach Manot and have their Purim meal.

1. Megillah Reading

One of the central mitzvot of Purim is reading Megillat Esther. It is read both in the evening and in the morning (this year, the evening of March 13 and the morning of March 14).

2. Mishloach Manot

The mitzvah of Mishloach Manot requires sending at least two food items to at least one person. The food must be kosher and ready to eat, and the purpose is to foster connection and unity. This is a great chance to reach out not just to friends but also to those who may feel lonely, such as bereaved families or people who are often overlooked.

3. Matanot La'Evyonim

It is a mitzvah to give charity to those in need on Purim. The minimum requirement is to give two gifts to two different needy individuals, with each gift worth at least the price of a meal. However, it is encouraged to give more if possible, to help ensure that even the poor can celebrate Purim properly.

4. The Purim Meal

The Purim meal is an essential part of the holiday and takes place during the day, after the Megillah has been read. One should make sure the meal is festive and happy, accompanied by strong drinks. According to the halacha, there is no requirement to have wine specifically, but there is a general obligation to experience deep joy on this day.

This year, since Purim falls out on a Friday, it is best to start the meal before midday or at least finish it early so that one can enter Shabbat with an appetite.

However, there are those who follow the approach mentioned in the Gemara, known as "pores mapah u'mekadesh." This means beginning the Purim meal about half an hour before Shabbat starts, with everything already prepared for Shabbat. When Shabbat begins, one lights the Shabbat candles, says Kabbalat Shabbat, and then makes Kiddush (without the blessing on wine if it was already said earlier). Then everyone eats challah (without an additional blessing) and continues the meal into Shabbat. After the meal, one prays the Maariv for Shabbat.

Video: Courtesy

This year, we celebrate Purim in the shadow of war, with 59 of our brothers and sisters still held hostage in Gaza, and the constant threats that surround us. Purim reminds us, just like we read in the story in the Megillah, that our ability to withstand external enemies starts with internal unity.

Haman, who sought to destroy the Jewish people, made this observation himself: "There is a certain people, scattered and divided." From the enemy's perspective, all Jews are the same. He wants to destroy us all, regardless of our differences in opinions or beliefs. Yet he also recognizes our internal divisions and sees them as a weakness to exploit. The mitzvot of Purim – Mishloach Manot and Matanot La'Evyonim – are designed to strengthen a sense of unity among all the different parts of our people. For it is only when we are truly united that we can overcome our adversaries and we can have true joy.

Purim Sameach!

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Purim is fast approaching, bringing with it commandments, customs, and Adloyada celebrations. But before you immerse yourself in costumes, noisemakers, and mishloach manot (gift baskets), here's a concise halachic guide to help you navigate the holiday without missing the essentials. Don't worry friends, everything is user-friendly, no rabbinical degree required.

1. Reading the Megillah – because a good story always works. The central commandment on Purim is to hear the Megillah of Esther, which happens twice: on Purim eve and the following day. The reading should be from a kosher scroll written on parchment, and it's highly recommended to hear the Megillah reading in public. You should try to hear the entire reading from the reader, but don't worry if you missed a few words – you can also make them up from the book or mobile device in front of you.

1. Mishloach Manot – simpler than you thought. Sending mishloach manot is nice, but there's no obligation to send massive quantities to the entire neighborhood or all your classmates. In fact, it's enough to send two food items to one friend, and that's it – you've fulfilled your obligation. It's preferable that the mishloach manot contain one or two items that can be enjoyed at the Purim feast itself.
2. Gifts to the poor – giving from the heart. Purim is not just a holiday of joy, but also a holiday of giving. Therefore, it's a commandment to give charity to at least two needy people, so they too can have a joyous holiday. How do you know who to give to? In every synagogue, there's a charity collector who gathers and distributes charity to the poor on Purim day itself. It's worth thinking about whether you know someone who truly needs help. If you do, take initiative and give to them directly.
3. Purim feast – because we don't compromise on food. The feast is an integral part of the holiday – a festive meal with bread, meat (or a worthy substitute for vegetarians), and wine.

This brings us to the eternal question: how much should one drink? Yes, it's said one should drink "until one doesn't know the difference between good and bad," but the sages recommended the golden mean – it's enough to drink a little to feel the joy of the holiday, but not until you start hugging lamp posts. This year, the main Purim feast should be on Friday, and because of the approaching Shabbat, it's advisable to schedule it for morning or early afternoon. Alternatively, you can also "connect" it with the Shabbat meal – what we might call "Purishabbat" (a term coined just now!).

How is this done? In the middle of the meal, just before Shabbat begins (this year no later than 5:30 PM), light the Shabbat candles, recite the Shabbat welcoming verses, and say the Kiddush in the middle of the meal (without the blessing over wine, I hope you've already had wine during this meal). Afterward, continue with the meal, which at this point transforms from a Purim feast to a Shabbat feast. In the grace after meals, include both the addition for Shabbat ('Retzeh') and the addition for Purim ('Al HaNissim'). In Jerusalem, however, the feast is postponed to Sunday, because Purim there celebrates overtime.

If you live in Jerusalem, this year you're in for a triple deal: "Meshulash Purim" (Triple Purim)! What does this mean? That this year Purim in Jerusalem is spread over three days: Friday – reading the Megillah and giving gifts to the poor. Saturday – mentioning Purim in prayer and reading the portion of "Vayavo Amalek." Sunday – celebrating the Purim feast and sending mishloach manot.

Three days of Purim? You have to admit that's quite impressive. In short, this year requires a bit more planning for Purim, but the main thing is to rejoice, bring joy to others, and remember that with all the challenges, Purim always finds a way to be a joyous and unifying holiday.

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Leading rabbis in the United States and Israel are contemplating whether to prohibit Jewish conversion for individuals who have participated in anti-Israel demonstrations. In recent months, multiple rabbis, primarily in the US, have grappled with the issue of converting individuals who display clear anti-Israel sentiments yet seek to join the Jewish faith, forcing them to decide whether this constitutes a deal-breaker. While no actual ban has been implemented on any specific protester to date, such a decision appears to be imminent.

Rabbi Elchanan Poupko, a prominent young rabbi in the United States, has delved deeply into this question. He recently approached both chief rabbis, Rabbi Kalman Ber and Rabbi David Yosef, with this inquiry. Simultaneously, he consulted several well-known rabbis in Israel, with Rabbi David Stav explicitly ruling that such individuals should not be converted.

"In the past year, a renewed wave of hatred toward Israel has swept the world," Rabbi Poupko wrote to the chief rabbis. He noted that these individuals are effectively Israel-haters, even though they "claim they don't hate Israel and that all their talk stems from compassion for the Palestinian people and their desire to help them." These protesters "demonstrate in front of synagogues, study halls, and Jewish schools, harass Israelis, assault them, and engage in various other forms of persecution, as well as write about Israel as if they were evil murderers, blood libels similar to what Israel-haters did in previous generations."

Rabbi Poupko mentioned that at least one rabbinical court in the US encountered a case where an individual who participated in anti-Israel protests sought conversion, raising questions about the process.

"While they accepted the commandments to live as an observant Jew, and the court found no fault in their observance of Sabbath, kosher laws, and so forth, they discovered the individual had participated in pro-Palestinian demonstrations and questioned whether this fact diminishes the acceptance of this person as a convert," he wrote.

The reason, according to him, is that since this person actively harms Jews, they distance themselves from Judaism, even if they are willing to accept the religious laws. "By choosing to participate with Israel's enemies against the majority of the Jewish people who live in the Land of Israel, even though they said 'your God is my God,' it is nevertheless inconceivable to convert them."

Rabbi David Stav, rabbi of Shoham and chairman of the Tzohar organization, has already determined that in his view, there is a prohibition against converting such protest participants. In response to Rabbi Poupko's inquiry, the rabbi explicitly wrote: "This is a very weighty question. The foundation of conversion is joining the Jewish people. Someone who hates the Jewish people and its national expressions cannot be part of it. Of course, one must examine them and see if they have abandoned these views, but if not – it is not right to accept them."

Rabbi Yosef Zvi Rimon, rabbi of the Gush Etzion Regional Council, also addressed the issue. He noted that it's necessary to examine whether the participation stems from alienation from the Jewish people or if it's highly inappropriate but localized behavior. "It's clear that participating in such demonstrations is a serious transgression," he wrote, explaining that this stems from violating commandments such as "love your neighbor as yourself" and "do not stand idly by your neighbor's blood." According to him, "It is certainly forbidden to encourage and assist those who fight and harm Jews."

"Since if a convert doesn't accept even one commandment we cannot convert them, it appears we cannot accept this convert as long as they intend to continue committing this transgression and participating in these demonstrations," he stated. He further clarified that the entire essence of conversion is connecting to Israel, and therefore "If they indeed find themselves identifying with Israel's enemies and antisemitic movements rather than with their Jewish brothers and sisters, then the very essence of conversion does not exist here."

Rabbi Rimon clarified that one must examine whether the conversion itself would create harm to the Jewish people, but if the irregular behavior is limited to demonstration participation, it's not clear that conversion would create harm. Therefore, he recommended speaking directly with the conversion candidate to clarify that these are actions with serious implications. "If they repent – good, and if they don't repent – we must examine whether this is a local logical failure or if the convert truly opposes the Jewish people, and if so, there is no place to convert them."

Rabbi Poupko, who has dealt extensively with this issue, wrote an article on the subject that is expected to be published in the Techumin journal. In the article, he noted, "There is no doubt that the rabbinical court has been given authority to accept or reject the convert based on their understanding of the worldview and commandments that the convert accepts upon themselves, and to what extent they believe they will continue on the path of Torah and commandments after conversion." Therefore, "Since this convert who demonstrates against Israel comes before a more general rabbinical court, the court can tell them that their worldview is not their worldview... they can and must tell them that they cannot accept them."

In such a case, he suggested, that convert is invited to go to a rabbinical court of ultra-Orthodox groups that oppose Israel, such as Satmar or Neturei Karta, and they will make the decision. "It's impossible to accept both positions. They cannot follow the conditions of Jewish law and customs of the Satmar Hasidic movement while also opposing the Jewish people's residence in their land."

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1.

We seldom, if ever, discuss the enormous American Christian support for Donald Trump, driven by Zionist motives. That's a mistake. In political science and international relations departments, as well as in the Foreign Ministry, relationships with other nations are examined almost exclusively through the lens of economic, security, and political interests. Westerners are taught to think rationally and to regard religious beliefs as either relics of the past or private matters unrelated to state affairs. Similar attitudes exist regarding myths, the founding narratives of nations. Cultural dimensions are relegated to the background in the analysis of considerations that determine policy decisions.

This is not so when analyzing individual personalities. In personal psychology, we account for the subconscious aspects of a person's character, their dreams and desires, relationships with parents, past traumas, and other hidden elements of personality that can be more significant than openly visible traits. So why do we ignore these factors when engaging with other nations? Think of Israel: can one truly understand the State of Israel without considering the core element of Jewish faith, without acknowledging our cultural calling card – the towering textual "skyscraper" we've constructed over thousands of years? Or without recognizing the long history we carry, filled with all the traumas and hopes that inform our collective consciousness?

When I assumed my role as ambassador to Italy, I filled an entire wall in my office with foundational Jewish texts: a Bible with commentaries, the six orders of the Mishnah, the Talmud, Midrashim, the Zohar, Jewish philosophy, ethical works, and halachic responsa – this alongside contemporary Hebrew literature, poetry, prose, and scholarly works. I would introduce these books to my interlocutors – politicians, diplomats, and intellectuals – and explain their contribution to modern-day Israel. The fact that we speak an ancient language and can understand texts thousands of years old is not merely a folkloric curiosity; it sheds light on how we have walked through the "valley of the shadow of death" of history, both in the past and today. I would tell them that, to understand Israel, they must consider – among other things – the incredible historical and cultural heritage that underpins our identity as a society and a nation.

I adopted the same approach in seeking my understanding of my host nation, Italy, delving into its foundational texts, especially Dante Alighieri's The Divine Comedy, published in the early 14th century and marking the start of a centuries-long journey toward an Italian national consciousness. I studied Italy's unique history, which continues to influence its internal politics and foreign policy. In a broader context, although Europe is largely secular, Christianity remains part of the infrastructure of Western life, not necessarily as a religion but as a culture. The crucifixion is a profound trauma within the European collective unconscious, as is the place of the Jewish people and the Bible. A statesman who approaches the West focusing solely on material interests, without factoring in the cultural elements within the Western collective identity, may draw erroneous conclusions and misunderstand their interlocutors' intentions.

In the US, Christianity plays an even more central role, shaping American society to a far greater extent than in Europe. We must understand this in order to manage our political, military, and diplomatic relations with the US effectively. Material interests, including economic and security interests, are essential, but so too are shared values, faith, and, of course, the foundational narratives that we both share.

3.

Last weekend we marked 107 years since the Balfour Declaration (November 2, 1917), which called for a national home for the Jewish people in the Land of Israel. When examining the reasons behind the Declaration, many emphasize that Britain sought a friendly presence near the Suez Canal – the gateway to India, then under British rule – and hoped for Jewish support in the US and Russia (with the hope that Jews would encourage the US to enter World War I and prevent Russia from pulling out of the Allied coalition). Another often discussed factor is the significant contribution made Dr. Chaim Weizmann, head of the Zionist movement and a scientist, to the war effort with his work in the field of munitions, which gave him influence to lobby the British and helped secure the Declaration.

However, Foreign Secretary Arthur James Balfour, a member of the Church of England, and Prime Minister Lloyd George, a Baptist, were also motivated by religious considerations. From childhood, they had been raised on biblical stories, interpreting them literally, unlike the Catholic reading, which saw the Church as the new "Chosen People" following the Jewish rejection of Jesus as the Messiah. Puritanism in the 17th century and Evangelicalism in the 19th century ingrained in British Christian culture a belief in the Jews' return to Zion. Balfour wrote that without the idea of a Jewish homeland, England would never have conceived the idea of a protectorate – or mandate – in Palestine."

Lloyd George acknowledged the strategic and interest-based motivations behind the Balfour Declaration but admitted that the Declaration was also inspired by the fact that "we studied Hebrew history more than that of our own country. I can name all the kings of Israel, but doubt I could remember the names of half a dozen English kings." He recounted how in his meetings with Weizmann, when the Zionist leader spoke of the Land of Israel, he would mention place names "more familiar to me than those of the Western Front."

4.

Balfour's biographer, Blanche Dugdale, who was also his niece, writes that his mother taught him the Hebrew Bible, and he maintained a lifelong interest in Jews and their history. As he grew older, his intellectual admiration and sympathy for aspects of Jewish philosophy and culture deepened. He saw the Jewish problem as being of immense importance. Dugdale recalls that as a child, she absorbed from Balfour the idea that Christian religion and Christian culture owe an "incalculable debt to Judaism," and to their shame, they have repaid it with ingratitude. Every Sunday, Balfour read a chapter from the Bible to his family; he favored the Hebrew prophets, especially Isaiah.

In the face of calls in the British Parliament to reject the mandate, Balfour defended the Declaration. He stated that while it had material benefits, "we have never pretended – certainly I have never pretended – that it was purely from these materialistic considerations that the Declaration of November 1917 originally sprang." He called for a message to be sent to every land "where the Jewish faith has scattered."  Christendom, he said, "is not oblivious of their faith, is not unmindful of the service they have rendered to the great religions of the world… and that we desire to the best of our ability to give them that opportunity of developing in peace and quietness under British rule, those great gifts which hitherto they have been compelled to bring to fruition in countries that know not their language and belong not to their race… that is the ground which chiefly moves me."

5.
It was not only the British who were inspired by religious motivations; so too was the American President, Woodrow Wilson. The Zionist movement (and Balfour himself) sought Wilson's support for the Balfour Declaration, as the British depended on American support in the war. They enlisted Justice Louis Brandeis, who was close to Wilson. Brandeis did not argue politically or electorally but instead appealed to the President's Christian faith. A petition signed by leaders from various Christian denominations was presented, advocating for a Jewish state in Palestine. Indeed, about a month before the Balfour Declaration, the president allowed Brandeis to convey his "full sympathy" to Lord Balfour and the British Cabinet regarding the proposal for a Jewish homeland. Later, Wilson was thrilled by the historical opportunity that had come before him, saying that as the son of a Presbyterian minister, it was "a privilege to restore the Holy Land to its rightful owners."

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