בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּךֶ אַתֶה חֲוָיָה שְׁכִינּוּ רוּחַ הָעוֹלָם אֲשֶׁר קִדַשְׁתַנוּ בְּמִצְוֹתֶיהֶ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּכָה אַתְּ יָהּ אֱלֹהָתֵינוּ רוּחַ הָעוֹלָם אֲשֶׁר קֵרְבָתְנוּ לַעֲבוֹדָתָהּ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
Barukh atah Adonai Eloheinu melekh ha’olam asher kid’shanu b’mitzvotav v’tzivanu la’asok b’divrei Torah
Nonbinary Hebrew Project:
B’rucheh ateh Khavayah Shekhinu ruach ha’olam asher kidash’tanu b’mitzvotei’he v’tziv’tanu la’asok b’divrei Torah
Feminine God Language:
Brukhah at Ya Elohateinu ruach ha’olam asher keir’vat’nu la’avodatah v’tziv’tavnu la’asok b’divrei Torah
(ה) וַיַּ֣רְא הָמָ֔ן כִּי־אֵ֣ין מׇרְדֳּכַ֔י כֹּרֵ֥עַ וּמִֽשְׁתַּחֲוֶ֖ה ל֑וֹ וַיִּמָּלֵ֥א הָמָ֖ן חֵמָֽה׃ (ו) וַיִּ֣בֶז בְּעֵינָ֗יו לִשְׁלֹ֤חַ יָד֙ בְּמׇרְדֳּכַ֣י לְבַדּ֔וֹ כִּֽי־הִגִּ֥ידוּ ל֖וֹ אֶת־עַ֣ם מׇרְדֳּכָ֑י וַיְבַקֵּ֣שׁ הָמָ֗ן לְהַשְׁמִ֧יד אֶת־כׇּל־הַיְּהוּדִ֛ים אֲשֶׁ֛ר בְּכׇל־מַלְכ֥וּת אֲחַשְׁוֵר֖וֹשׁ עַ֥ם מׇרְדֳּכָֽי׃ (ז) בַּחֹ֤דֶשׁ הָרִאשׁוֹן֙ הוּא־חֹ֣דֶשׁ נִיסָ֔ן בִּשְׁנַת֙ שְׁתֵּ֣ים עֶשְׂרֵ֔ה לַמֶּ֖לֶךְ אֲחַשְׁוֵר֑וֹשׁ הִפִּ֣יל פּוּר֩ ה֨וּא הַגּוֹרָ֜ל לִפְנֵ֣י הָמָ֗ן מִיּ֧וֹם ׀ לְי֛וֹם וּמֵחֹ֛דֶשׁ לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֥דֶשׁ אֲדָֽר׃ {ס} (ח) וַיֹּ֤אמֶר הָמָן֙ לַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ יֶשְׁנ֣וֹ עַם־אֶחָ֗ד מְפֻזָּ֤ר וּמְפֹרָד֙ בֵּ֣ין הָֽעַמִּ֔ים בְּכֹ֖ל מְדִינ֣וֹת מַלְכוּתֶ֑ךָ וְדָתֵיהֶ֞ם שֹׁנ֣וֹת מִכׇּל־עָ֗ם וְאֶת־דָּתֵ֤י הַמֶּ֙לֶךְ֙ אֵינָ֣ם עֹשִׂ֔ים וְלַמֶּ֥לֶךְ אֵין־שֹׁוֶ֖ה לְהַנִּיחָֽם׃ (ט) אִם־עַל־הַמֶּ֣לֶךְ ט֔וֹב יִכָּתֵ֖ב לְאַבְּדָ֑ם וַעֲשֶׂ֨רֶת אֲלָפִ֜ים כִּכַּר־כֶּ֗סֶף אֶשְׁקוֹל֙ עַל־יְדֵי֙ עֹשֵׂ֣י הַמְּלָאכָ֔ה לְהָבִ֖יא אֶל־גִּנְזֵ֥י הַמֶּֽלֶךְ׃ (י) וַיָּ֧סַר הַמֶּ֛לֶךְ אֶת־טַבַּעְתּ֖וֹ מֵעַ֣ל יָד֑וֹ וַֽיִּתְּנָ֗הּ לְהָמָ֧ן בֶּֽן־הַמְּדָ֛תָא הָאֲגָגִ֖י צֹרֵ֥ר הַיְּהוּדִֽים׃ (יא) וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ לְהָמָ֔ן הַכֶּ֖סֶף נָת֣וּן לָ֑ךְ וְהָעָ֕ם לַעֲשׂ֥וֹת בּ֖וֹ כַּטּ֥וֹב בְּעֵינֶֽיךָ׃
(5) When Haman saw that Mordecai would not kneel or bow low to him, Haman was filled with rage. (6) But he disdained to lay hands on Mordecai alone; having been told who Mordecai’s people were, Haman plotted to do away with all the Jews, Mordecai’s people, throughout the kingdom of Ahasuerus. (7) In the first month, that is, the month of Nisan, in the twelfth year of King Ahasuerus, pur—which means “the lot”—was cast before Haman concerning every day and every month, [until it fell on] the twelfth month, that is, the month of Adar. (8) Haman then said to King Ahasuerus, “There is a certain people, scattered and dispersed among the other peoples in all the provinces of your realm, whose laws are different from those of any other people and who do not obey the king’s laws; and it is not in Your Majesty’s interest to tolerate them. (9) If it please Your Majesty, let an edict be drawn for their destruction, and I will pay ten thousand talents of silver to the stewards for deposit in the royal treasury.” (10) Thereupon the king removed his signet ring from his hand and gave it to Haman son of Hammedatha the Agagite, the foe of the Jews. (11) And the king said, “The money and the people are yours to do with as you see fit.”
״וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן הַכֶּסֶף נָתוּן לָךְ וְהָעָם לַעֲשׂוֹת בּוֹ כַּטּוֹב בְּעֵינֶיךָ״, אָמַר רַבִּי אַבָּא: מָשָׁל דַּאֲחַשְׁוֵרוֹשׁ וְהָמָן לָמָּה הַדָּבָר דּוֹמֶה? לִשְׁנֵי בְּנֵי אָדָם, לְאֶחָד הָיָה לוֹ תֵּל בְּתוֹךְ שָׂדֵהוּ וּלְאֶחָד הָיָה לוֹ חָרִיץ בְּתוֹךְ שָׂדֵהוּ. בַּעַל חָרִיץ אָמַר: מִי יִתֵּן לִי תֵּל זֶה בְּדָמִים! בַּעַל הַתֵּל אָמַר: מִי יִתֵּן לִי חָרִיץ זֶה בְּדָמִים! לְיָמִים נִזְדַּוְּוגוּ זֶה אֵצֶל זֶה. אָמַר לוֹ בַּעַל חָרִיץ לְבַעַל הַתֵּל: מְכוֹר לִי תִּילְּךָ! אָמַר לוֹ: טוֹל אוֹתוֹ בְּחִנָּם, וְהַלְוַאי!
Ahasuerus responded to Haman’s request: “And the king said to Haman: The silver is given to you; the people also, to do with them as it seems good to you” (Esther 3:11). Rabbi Abba said: The actions of Ahasuerus and Haman can be understood with a parable; to what may they be compared? To two individuals, one of whom had a mound in the middle of his field and the other of whom had a ditch in the middle of his field, each one suffering from his own predicament. The owner of the ditch, noticing the other’s mound of dirt, said to himself: Who will give me this mound of dirt suitable for filling in my ditch; I would even be willing to pay for it with money, and the owner of the mound, noticing the other’s ditch, said to himself: Who will give me this ditch for money, so that I may use it to remove the mound of earth from my property? At a later point, one day, they happened to have met one another. The owner of the ditch said to the owner of the mound: Sell me your mound so I can fill in my ditch. The mound’s owner, anxious to rid himself of the excess dirt on his property, said to him: Take it for free; if only you had done so sooner. Similarly, Ahasuerus himself wanted to destroy the Jews. As he was delighted that Haman had similar aspirations and was willing to do the job for him, he demanded no money from him.
From Rabbi Sharon Brous, "I am not your Pawn" at https://ikar.org/events/i-am-not-your-pawn/:
For years now, I have sat with this conclusion: One man’s hatred for Mordecai and the Jews alone was not sufficient to create the conditions for annihilation. It was only when Haman’s hatred met up with the subtler hatred in the heart of the king that the Jews’ lives were truly in danger.
Here the Megillah-- masquerading as a parody, a spoof, a story of feasts and fantasy-- reveals an important, perhaps counter-intuitive truth about the way antisemitism manifests in the world.
It is a fool’s errand to try to parse out the graver danger, as if it’s one brand of antisemitism vs another. It is the flourishing of antisemitism that poses the real danger.
This text transformed my thinking, awakening me to the absurdity, the futility, the danger of a discourse that simultaneously denies the prevalence of antisemitism from the left, while decrying it from the right, a default position for so many in our movements for justice. The failure, in this camp, to hold our own to account is not only personally painful, but undermining of all claims to a just and liberatory future.
And yes– this text points to the danger of an entire industry of anti-antisemitism organizations and professionals who vociferously defend antisemites on the right, while excoriating anyone who speaks out for the rights of Palestinians as a dangerous Jew hater.
This is clear to me: the threat is not antisemitism from the left or the right. It is the fact of the ubiquitousness of antisemitism, its normalization from multiple quarters at once that endangers us all.
Alas, another year, another series of Congressional hearings, ostensibly trying to hold universities to account for an increasingly violent and extreme antisemitism.
Don’t I applaud these efforts? The fact that there are finally grown ups in the room, a Joint Task Force to Combat Anti-Semitism determined to hold to account the institutions that have so utterly failed to protect our Jewish kids… my Jewish kid?
For 17 months universities have fallen into a moral quagmire of their own making, failing to offer clear guidelines and protocols that would honor the right to protest and free speech, while keeping all students safe. For 17 months, my kid and her Jewish friends, and I, by extension, have been gaslit by well intentioned people whose world view seems to be dependent on minimizing or denying the reality of antisemitism in the university, because it clashes with their rigid world view, and hierarchy of suffering. As if multiple things cannot at once be true.
I have heard from friends, colleagues, parents who are heartened that finally, finally someone is saying that it’s not right for Jewish students to be threatened and marginalized, kicked out of clubs. Finally! Someone objecting to classes being disrupted, dorms fliered with jackboots stomping on Jewish stars and images of machine guns with the words: The Enemy Will Be Eliminated. Finally someone willing to offer unequivocal condemnation for students met on their way out of shabbat dinner with “Go back to Poland!”
But NO… I am not heartened. Our saviors have not arrived. Ted Cruz is not our Queen Esther. And these efforts have not made the Jews safer. These efforts, including denying my alma mater– the epicenter of some of the dumbest and most shocking displays of overt antisemitism– $400 million dollars, including threatening to deport students who engage in protest, these measures do not emerge from a genuine desire to keep our kids– or anyone– safer.
These efforts are driven by political operatives who claim that they’re committed to ensuring that institutions that receive federal funding comply with federal anti-discrimination laws. This is a lie. Their interest is clearly not in protecting anyone from discrimination– these are the same bad actors who are defunding the Office for Civil Rights, and pressuring the EEOC to drop cases against corporations who are discriminating against trans and non-binary employers.
Similarly, their interest is not in fighting antisemitism. How do I know this? Because these same characters fawn over the wealthiest and most powerful man alive, defending his support of the neo-Nazi party in Germany, and his repeated use of the Nazi salute. (Every child knows the difference between a Heil Hitler and an “awkward gesture.” Sadly, some of the luminaries and self-appointed leaders of the Jewish community seem to have conveniently forgotten.) These same warriors against antisemitism continue to platform and amplify antisemitic far-right influencers. They perpetuate Nazi era imagery of the Jewish billionaire puppeteer controlling the purse strings of government– relying on precisely the same images and conspiracy theories, of some of the student protesters they now threaten with deportation.
These hearings, the defunding, the threats of militarized campuses and rewritten curricula– these are extreme acts that may feel comforting to the Jewish community– finally someone is listening. But please hear me: these actions themselves constitute a form of antisemitism.
What may feel, today, like a welcomed embrace is actually putting us at even greater danger. We, the Jews, are being used to advance a political agenda that will cause grave harm to the social fabric, and to the institutions that are best suited to protect Jews and all minorities.
We are being used. Our pain, our trauma, is being exploited to eviscerate the dream of a multiracial democracy, while advancing the goal of a white Christian nation.
From Laurie Winer, "What to Expect When You're Expecting Catastrophe" at https://snyder.substack.com/p/what-to-expect-when-youre-expecting
Daily life will take on a surreal quality and, if we do not take some action or join an organized resistance, our discussions will consist of merely repeating the latest horror.
Sebastian Haffner, writing in 1939, noted that “life went on as before, though it had now become ghostly and unreal, and was daily mocked by the events that served as its background…. We were not equal to the situation, even as victims.” Then as now, “many adapt to living with clenched teeth. Unfortunately they form a majority of a visible 'opposition' in Germany. So it is no wonder that this opposition has never developed any goals, plans, or expectations. Most of its members spend their time bemoaning the atrocities. The dreadful things that are happening have become essential to their spiritual well-being. Their only remaining dark pleasure is to luxuriate in the description of gruesome deeds, and it is impossible to have a discussion with them on any other topic.”