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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For the first time in Israeli history, three rare archival photos documenting Purim celebrations in the Land of Israel, then Mandate Palestine, during the 1920s have been revealed. The photos, belonging to the Jewish National Fund (JNF) photography archive, showcase magical moments of children and adults celebrating the holiday in the Land of Israel.

The photos were taken long before costumes became a thriving industry and at a time when thousands of people filled the streets. These three photos were taken by photographer Samuel Joseph Schweig, one of the most famous photographers of the Yishuv during the early Zionist settlement period in the Land of Israel.

In the first photo, taken in March 1928, a small boy is seen dressed as a sailor, wearing a uniform and hat. The boy dressed up as a Jewish National Fund ship – which symbolized the Jewish people reaching their safe shore. In another photo, a boy appears dressed as a citrus fruit tree, a distinct Israeli and Zionist symbol. His costume is made of leaves and branches, and he is adorned with real oranges.

In the third photo, taken in 1926, a boy and girl are documented in original costumes – the girl is "split" in half – with half of her body in black clothing and half in white, while the boy is dressed in a dress decorated with Jewish symbols, including Stars of David and Jewish National Fund collection boxes. This photo reflects the creativity and how national values were expressed among the young people of that period.

"These photos take us back to the days before store-bought costumes, retail chain promotions, and glittery makeup," notes Efrat Sinai, Director of Archives at JNF. "In those days, Purim was celebrated with joy and creativity, and city center streets were filled with children and adults in handmade costumes, with spontaneous parades and dances."

The nostalgic photos provide a glimpse into the spirit of the era – the bright faces of the celebrants, the lovingly sewn costumes, many of which expressed national and collective messages related to the renewed settlement in the Land of Israel. JNF documented these sights, and we are happy to share these treasures preserved in our photo collection with the wider public."

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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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Who was blamed for the final solution Haman prepared for us? Even then, there were those among us who blamed ourselves. The Jews are guilty, they said, because they angered their murderers, because they went to pray on the Temple Mount, a place known for its sanctity only to their killers; because they decided to cancel the pampering conditions given to their murderers in prison, and stopping academic studies for terrorists drove them to slaughter us; because Jews settled in their ancient homeland, which enraged their enemies to slaughter, rape, and behead; sure. In short, the massacre happened because Jews are different and their existence constitutes defiance in the eyes of their murderers. And in the ancient words: "There is a certain people, scattered and dispersed among the peoples in all the provinces of your kingdom, and their laws are different from all people" (Book of Esther 3:8).

There were among us those who received awards from the world for taking an "objective" stance regarding their own people's conflict with their murderers. After every massacre, they passionately argued that Jews would not be safe as long as their enemies were not safe, And so, perhaps unknowingly, they justified the massacre that our murderers committed against us. Our soldiers evacuated invaders from the homeland? They made a film about it in which Jews play the villains who stole a land not theirs, while their murderers are portrayed as victims. Thus, they could claim that "there is background to the massacre" and that hatred of Jews doesn't come without reason, and had Jews not decided to settle in Palestine – a land that was never historically or religiously connected to them (as written in Section 20 of the Palestinian National Charter!) – the world would be quiet and Jews would not be murdered. Of course.

2.

I envy anyone who reads the Book of Esther for the first time. The experience of salvation is dozens of times more powerful after the fear of the danger of extermination of the final solution. Mordechai knows the details of the plot and urges Esther to plead before the king for her people. She is full of doubts: I wasn't invited, and if I deviate from custom and arrive without an invitation, I'll be executed. Who said she would succeed in convincing the king to cancel the decree, after all, his national considerations are greater than the connection with the queen or her people? At this stage, it seems, the change is too fast for Esther – from an anonymous girl to queen of an empire, and then to savior of the Jewish people.

But a person doesn't determine when their moment of truth arrives. Mordechai says that the fact she is in the palace in a high-ranking position will not grant her immunity from the fate that will befall her people. If she doesn't dare and take a risk – "relief and salvation will come to the Jews from another place" (4:14) and she will disappear in the mists of history. "And who knows whether it was for a time like this that you attained royalty" (ibid) meaning why did it fall specifically to your lot to be plucked from your people straight to the top of the pyramid. It's now or never.

3.

I don't know if Esther was confident in her ability to turn the tables and foil the plot, but she decided to act. Before that, she asked to do so with the power of the entire people, as their representative. She instructs Mordechai to gather the Jews and fast for her for three days in prayers for the success of her mission, "and so I will go to the king, which is against the law; and if I perish, I perish" (4:16).

It's no coincidence that Esther chose to end her words on a pessimistic note. At this stage, it seems we've reached a dead end: our enemies' hand has prevailed and the extermination plans they prepared for us are advancing. Esther is sent on a mission where she will need to confront an antisemitic scoundrel for the heart of a drunken king.

It's important to remember this moment whenever we fall into national despair. Where we were on October 7 and where we are now. True, the mission hasn't been completed, but much has been achieved, both in the area of destroying our enemies and in the matter of returning our hostages. This is a long campaign containing progress alongside tactical retreats. This week a new IDF Chief of Staff enters the campaign with a different worldview regarding the use of military force against our enemies. The White House also recently welcomed a president with a different worldview on the world, the Middle East, and the relationship between Israel and its enemies. We should prepare for the second part of the Megillah.

4.

The Sabbath before Purim is called "Shabbat Zachor," because we read in it the biblical commandment to remember Amalek and to erase his memory. Amalek as an archetype for Israel-haters throughout all generations, especially the worst among them like Hitler and Haman.

On November 7, 2023, marking one month since the massacre, Tel Aviv University President Professor Ariel Porat said at a university rally: "The State of Israel has sworn to destroy the memory of Hamas. 'Remember what Amalek did to you on the way when you came out of Egypt,' so we learn in the Book of Deuteronomy (25:17). And then there is the divine commandment directed at the people of Israel: 'You shall erase the memory of Amalek from under heaven, do not forget!' (25:19). This is how Hamas should be treated, and I am convinced that the State of Israel will do so. Comparing Hamas to Amalek flatters Hamas. Amalek did not do terrible things like the Hamas murderers did."

Less than a year and a half since the massacre, and it seems we've forgotten a bit. We've cooled off. The Torah describes what Amalek did: "How he met you by the way, and attacked all the stragglers behind you, when you were faint and weary; and he did not fear God" (25:18). They called in the name of Allah when they raped our daughters and when they choked our babies to death and burned parents and children alive.

5.

Amalek comes by chance ("met you"), when we are not prepared, when we are captive to the conception that he prefers to improve his life economically rather than die, that we are sure he is similar to us in his considerations. Rabbi Samson Raphael Hirsch (19^th Century) explains: "A chance event is an occurrence outside the calculations and expectations of the one affected by it. You were going your way and had no reason to assume an enemy would attack you. His attack came without any provocation and stemmed only from joy in human slaughter, or perhaps he felt in his heart the danger posed to him by your entry into history, for you represent the principle of pure humanity and loyalty to duty, which contradicts the principle of the sword engraved on his flag."

In other words, there is a deep abyss between us and them. Indeed, they did not succeed in realizing all their evil intentions, but their intention was clear – genocide: "to destroy, to kill, and to annihilate all the Jews, young and old, children, and women, in one day" (Esther 3:13).

6.

"And it shall be, when the Lord your God has given you rest from all your enemies around you, in the land which the Lord your God gives you for an inheritance to possess – you shall erase the memory of Amalek from under heaven; do not forget!" (Deuteronomy 25:19). Amalek seeks to destroy us, but he appears together with our hope for redemption, when we want to reach rest and inheritance in our land. He attacks us on our way from Egypt to the Promised Land; he fights against us when we apply our sovereignty over the land and crown Saul, our first king; he fights against us while we are in the Persian Empire, when the Return to Zion begins in the Second Temple period; and he carries out the final solution when the Return to Zion begins in our time. Even after the State of Israel was established, he continues to gnaw at the righteousness of our path and arouses doubts in us regarding our right to our land. And when that doesn't help, he attacks with cries of "slaughter the Jews" and massacres us.

We are at a fateful hour. Doubt gnaws at us to stop, to give up. Remember, do not forget! We must finish our mission and erase our enemies. We are in a biblical event, only in the middle of the Megillah. We will yet see the other days when "the Jews had light and gladness, and joy and honor" (Esther 8:16).

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In a comprehensive look at Jewish history, these five remarkable women have left an indelible mark on Jewish culture and society. From ancient Persia to modern-day America, these women exemplify courage, leadership, and a commitment to social justice.

Queen Esther of the Purim Story

In the 5th century BCE, there was a fateful beauty contest in the Persian Empire. Having just killed his wife, King Ahasuerus was in the market for a new one, so he hosted a beauty pageant to find his next queen. The winner was a Jewish girl named Esther, but before she met her new husband, her cousin Mordechai gave her some important advice: don't tell anyone you're Jewish. The king spent most of his time partying and drinking while his second-in-command, Haman, ran the show. When Mordechai refused to bow down to Haman, Haman asked the king for permission to kill every Jew in the empire. Unaware that his queen was Jewish, the king agreed. But when Esther revealed her identity to the king, Haman was publicly hanged. The date Haman had chosen for the genocide became a day of celebration, the Jewish holiday of Purim, which commemorates that the Jewish people are still here, thanks to Queen Esther's courage.

Asenath Barzani

While Queen Esther commanded an empire, Asenath Barzani commanded an entire Jewish community. Born in a medieval Kurdish community, Barzani was a trailblazer in a time when Jewish communities were led by men. Her father, Shmuel, had founded several yeshivas that were only open to men, but he had no sons to carry on his legacy. Hence, he did something revolutionary: he taught Barzani, hoping she would become his successor. Barzani got married, but she made her husband promise that he would never make her do any domestic work so she could focus on her Torah studies. When her father died, her husband took over the yeshiva, but it was Barzani who led the students through their rabbinic training. Barzani outlived her husband and eventually officially ran the yeshiva. According to legend, Barzani also had supernatural powers, like alerting angels to stop a synagogue fire and warding off evil by calling out the holy names of God.

Hannah Senesh

In the spring of 1944, three female parachutists from Mandatory Palestine fell from the sky in a remote part of Yugoslavia. One of them was a woman named Hannah Senesh. Senesh was on a mission to rescue whatever Jews she could from the Nazis. She had been born in Hungary and had escaped the constant antisemitism by moving to Mandatory Palestine in 1939. There, she joined the Haganah, the largest Jewish paramilitary organization in the region. The Jews of Palestine weren't going to let the Nazis ravage Europe, so they decided to send parachutists into Europe to rescue Jews. Senesh and her team linked up with Jewish partisans in Yugoslavia, but before she could save anyone, she was arrested and thrown into a Hungarian prison, where she was tortured daily. She refused to tell her captors anything or beg for mercy, and she was executed by a firing squad, facing her executioners defiantly. Senesh became a symbol of Jewish solidarity across borders, and her poem "Eli, Eli" is one of Israel's most famous folk songs.

Golda Meir

Golda Meir was the Middle East's first and thus far only female head of state. She led Israel during a difficult time, including the Yom Kippur War, when thousands died, and the public was seething, questioning why the country hadn't been better prepared. Meir was born in what is now Ukraine and remembered her father boarding up the front door and locking her in the cellar to keep her safe from the pogroms. She never forgot what it was like to hide from her neighbors' rage and refused to spend her life cowering. She moved to Mandatory Palestine in 1921 and watched as the world turned away increasingly desperate Jewish refugees, becoming even more convinced that the Jewish people needed strength, not just the world's sympathy. After the establishment of the state of Israel in 1948, Meir became one of only two women to sign the country's declaration of independence. Though she faced controversies and ultimately resigned, Meir remains an icon, a complicated and fascinating figure who embodied strength and humanity.

Bella Abzug

Bella Abzug was a Jewish woman who campaigned tirelessly for social justice causes. Even as a young girl, she defied gender norms, refusing to accept that only boys could say the Mourner's Kaddish for their deceased parents. As she grew up, Abzug continued breaking down barriers by earning a law degree and fighting for labor and civil rights. In 1970, she ran for congress and won, and in 1974, she introduced the first-ever federal bill supporting gay rights, known as the Equality Act of 1974. Abzug was particularly interested in defending Jewish rights, including the right to self-determination, and she used her platform to argue that Zionism was a liberation movement when the UN declared it to be racism in 1975. Abzug fought for social justice causes until she died in 1998, mobilizing women worldwide to create a more just world.

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Students at the Ulpanat Horev religious girls' school in Jerusalem have been accused of racism this week after footage showed them wearing blackface and mocking Jews of Middle Eastern and North African descent. 

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The video was recorded and uploaded to YouTube last month, as a skit ahead of the Purim holiday, to show what their school, whose students are mostly Jews of European descent, would look like if it was Mizrahi. It was taken down within hours after it began generating backlash. 

Video: Ulpanat Horev

In the skit, students present several scenarios comparing the behavior of Ashkenazi and Mizrahi "students", with the latter portrayed as more boorish and rude. In some parts of the video women who appear to be the teacher and the administrator of the school can also be seen. 

Aryeh Deri, head of the Sephardi ultra-Orthodox Shas party, blasted the video, saying it was "wretched and outrageous racism, prejudice, contempt and mockery."

Prime Minister Benjamin Netanyahu too rejected it, saying the skit did not "represent the national religious public. Discrimination and racism have no place in the State of Israel."

Similarly, Education Minister Yoav Kisch called the video "appalling" and called for an investigation of the video and those involved. 

The school and the students later apologized, saying the skit was meant to be humorous.

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At first glance, it appears that there is no way out. The sentence has been handed down and the king's envoys have been sent across the kingdom to herald the news of the final solution. Mordechai puts on sackcloth and ashes and sends Esther a message that "she should go in unto the king, to make supplication unto him, and to make request before him, for her people." Esther does not know what to do; arriving uncalled to the king is punishable by death. Mordechai responds that her welfare stands against the lives of the Jews of the kingdom and that in any event, her closeness to the king will not spare her life as antisemitism is stronger than family ties and the evil will arrive at her doorstep too. If she fails to act, Mordechai warns her, relief and deliverance [will] arise to the Jews from another place," but she will perish from her people's history.  "Who knoweth whether thou art not come to royal estate for such a time as thisת" Mordechai continues. In other words, if Esther was wondering why it was her fate to marry a king she did not desire to, here was her answer. Esther is persuaded to go to the king despite the risks – "and if I perish, I perish."

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Esther wears her royal dress and presented herself to the king who held out his golden scepter as a mark that she had found favor. "If it seems good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him." Our sages ask, what was Esther's plan? The Talmud, in Tractate Megillah (15b) asks what did Esther see when she invited Haman to the banquet? Following are some of the interpretations – some contrary and some complementary – that the Talmud offers for her deeds.

2.

Rabbi Elazar says: She hid a snare for him, as it is stated: Let their table become a snare before them" (Psalms 69:23). In other words, the idea was to invite Haman to a banquet, where she would be able to trip him up. "Rabbi Yehoshua says: She learned to do this from the teachings of her father's house, as it is stated (Proverbs 25:21): 'If your enemy be hungry, give him bread to eat (and if he is thirsty, give him water to drink; for you will be scooping coals on his head, and the Lord will reward you).'" Esther's plan was to curry favor with Haman by inviting him to the banquet with the king. The end of the saying from Proverbs, "the Lord will reward you", is interpreted as meaning that if one invited one's enemies, God will help you make up with them (a play on words based on the common root in Hebrew for pay and make up)

"Rabbi Meir says: So that he would not take counsel and rebel." In other words, so as not to give him the time to organize a rebellion against Ahasuerus when he discovered that the king was angry with him. "Rabbi Yehuda says: She invited Haman so that it not be found out that she was a Jewess." After all, it was Haman who planned the final solution against the Jewish people, and she wanted to dupe him so that he would not be suspicious while she plotted to turn the king against him behind his back. "Rabbi Neḥemya says: She did this so that the Jewish people would not say: 'We have a sister in the king's house,' and consequently neglect their prayers for divine mercy." In other words, so that they would not think that everything would work out because "we have ties in the palace," but on the contrary, Esther ignores their peril and collaborates with the enemy leaving them with no one to rely on other than God in heaven and they would therefore continue with their prayers.

"Rabbi Yosei says: So that Haman would always be on hand for her." Esther wanted Haman to be present when she made her accusation so that there would be no interval between her complaint and the king's investigation of the affair because were that to be the case the king's anger would die down and he would make other considerations. "Rabbi Shimon ben Menasya says: Perhaps God will perform a miracle."  He will see that even Esther is collaborating with Haman and that only divine intervention will save the day. Rashi offers another explanation: Inviting Haman to the banquet is an act of flattery; God will see what depths Esther has sunk to, and will take mercy and save the situation.

"Rabbi Yehoshua ben Karḥa says: She said to herself: 'I will act kindly toward him.'" He explains that her intention was to lead the king to suspect she was having an affair with Haman so that both she and Haman would be hanged. Esther was willing to sacrifice her life for the sake of her people and she went to the banquet knowing that she may not leave alive. "Rabban Gamliel says: Ahasuerus was a fickle king." He was unstable and could change his mind. Therefore, it was important to seize the moment. According to Rashi: Esther says perhaps I can tempt him and kill him, and if Haman is not there then perhaps the hour will pass and the king will change his mind. In other words, it's all a question of timing – when to tell the king in order to obtain the desired result.

3.

But our sages weren't satisfied with these interpretations and looked for further explanations for Esther's plan. "Rabban Gamliel said: We still need the words of Rabbi Eliezer HaModa'i to understand why Esther invited Haman to her banquet…  She made the king jealous of him and she made the other ministers jealous of him." This is the most straightforward explanation: She sowed jealousy in the palace and discord between Haman and the king and his ministers and in this way she brought about his downfall. The king was jealous because he suspected that something was going on behind his back; all of a sudden he was competing with Haman for Esther's heart. And on top of that, all the ministers were jealous of Haman for the honor he had received.

"Rabba says: Pride goes before destruction" (Proverbs 16:18). Esther was taking advantage of a well-known human failing: Meteoric rise gives way to evil and to a feeling that 'no one can overcome me' (hybris); stricken by pride, one ceases to be careful and the conditions are created for a painful fall – from the greatest heights to the lowest depths.

"Abaye and Rava both say: When they are heated, I will make feasts for them, and I will make them drunk, that they may rejoice, and sleep a perpetual sleep" (Jeremiah 51:39). A banquet leads to drinking which leads to arrogance which leads to carelessness and thus to a fall. Rashi: "Esther said: From the banquets of evil men comes calamity."

4.

On the festival of Purim, we sing the praise of a brave and brilliant woman who at the moment of truth knew how to spin a web that would bring down her people's enemies. Was it a miracle? The Ba'ale haTosfot medieval commentators on the Talmud define a miracle as: "a spirit of valor and knowledge to fight" (Tosfot, Bava Matzia 106) Valor in itself is not enough; a person can be courageous and stupid because he has not properly estimated the danger and the strength of the enemy. The hero must also be smarter than his enemy. It is important not to lose one's senses at the decisive moment (spirit of valor), but one then has to call one's wisdom and cunning to overcome the danger.

The Talmud ends the discussion as follows: Rabba bar Avuh once happened upon Elijah the Prophet and said to him: In accordance with whose understanding did Esther see fit to act in this manner? What was the true reason behind her invitation? He, Elijah, said to him: Esther was motivated by all the reasons previously mentioned and did so for all the reasons previously stated by the tanna'im and all the reasons stated by the amora'im.

After all that, Esther takes on the mission of her life, only after ensuring that the people are united behind her: "Go and gather all the Jews… and fast for my sake...  for three days, night and day; Then I will go to the king…" (Book of Esther 4:16) Will we learn that lesson today?

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This year, the festive holiday lands on March 16-17, but due to the large number of people on the various planning and work committees in self-isolation due to the coronavirus, the timetable for preparations has already fallen too fire behind schedule.

Municipal teams tasked with organizing the annual festivities will examine the available possibilities within the framework of restrictions and plan for alternatives.

The post Holon cancels Purim 'Adloyada' for 2nd straight year due to pandemic appeared first on www.israelhayom.com.

The COVID-19 reproduction rate (R) in Israel is growing, and as of Sunday morning stood at 0.99, meaning that one confirmed carrier infects 0.99 other people, the Health Ministry reported.

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A demographic analysis shows that the Haredi population has the lowest reproduction rate at 0.81, compared to 0.96 for the general population and 1.12 in the Arab sector, where the percentage of the population who have been vaccinated is lower than in the rest of the country.

The Health Ministry reported that 24,291 COVID tests processed Saturday identified 1,429 new cases, a positive rate of 6%.

As of Sunday morning, there were 40,108 active or symptomatic cases in Israel. A total of 1,278 COVID patients were hospitalized, of whom 776 were listed in serious condition, including 241 who were on ventilators. On Saturday, 21 more patients died, bringing Israel's COVID death toll to 5,738 since the pandemic hit Israel early in 2020.

The majority (70%) of cases in Israel are in people under the age of 40.

Meanwhile, 4,687,114 Israelis have received first doses of the COVID vaccine (50.4% of the population), and 3,320,355 (35.71%) have received both doses. Of people aged 50 and over, 87% have received at least one dose of the COVID vaccine.

A total of 993 medical workers were in quarantine on Sunday, including 66 doctors and 264 nurses.

On Saturday, Health Ministry Director-General Professor Hezi Levy spoke to Israel Hayom about the Purim celebrations that have taken place against public health orders since Thursday.

"It's very, very hard to watch things like these. Personally, they pain me. We're running around like crazy to vaccinate people, and seeing sights like these is infuriating," he said.

In the next few days, the Corona cabinet is scheduled to meet to discuss whether or not to allow more reopenings, which could take effect as early as Sunday, March 7. The Health Ministry is keeping close tabs on the data in order to put together a recommendation.

"We really want to open the middle schools and get the students back in school, and we intend to take the next step in an orderly, cautious manner," Levy said.

"The reproduction rate has already reached 0.97 [on Saturday], and if in a few days we see that Purim celebrations caused outbreaks, it will go up. That could put us farther away from the next step of reopenings and the chance of celebrating Passover like we all want to. No more than 50% of young people are vaccinated, and it's clear to us that the partiers include a large percentage of non-vaccinated people who apparently don't take care to wear masks. Anyone who looks at these parties can understand that it will be difficult for us to take the next step of reopenings, if new cases remains high," he warned.

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