This is why Jewish people dress up on Purim, to hide themselves to symbolise how God is hidden in the Purim story. Dressing up in costume is symbolic of the fact that even though God’s name is not mentioned once in the Purim story, God is still present. It is traditional for Jews to dress up in costume, perform plays, listen to music, and dance. Jewish people celebrate the joyful story of Purim with elements similar to carnival. Purim is celebrated on the 14 th day of the Hebrew month of Adar, which occurs in the early spring.
Haman was sent to the gallows, and Mordecai became the new prime minister. Mordecai persuaded Esther to tell the King who she was and to spare the Jewish people. King Ahasuerus did not know that Esther was Jewish. Mordecai’s cousin Esther was married to King Ahasuerus. Mordecai wanted to save the Jewish people. The leader of the Jews was a man named Mordecai. Haman persuaded the King to order the persecution of the Jewish people. Haman was the prime minister to King Ahasuerus. It tells the story of how Queen Esther and her cousin Mordecai saved the Jewish people from persecution by Haman. The story of Purim took place 2,400 years ago. Esther is the hero of the story of Purim. You can find the story of Purim in the Scroll of Esther, known as the Megillah. During this festival, many Jewish people will wear masks, read the story of Esther and play the gregger. Greet the fugitive.Purim is a fun-filled festival celebrated every year on the 14th of the Jewish Month, Adar. The book of Isaiah instructs, "Meet the thirsty with water. (3) The next verse puts it even stronger, "He shall live with you in any place he may choose among the settlements in your midst, wherever he pleases you must not ill-treat him." The writings of biblical prophets also brim with commandments to assist refugees, even if they are just passing through. The book of Deuteronomy, for example, commands, "You shall not turn over to his master a slave who seeks refuge with you from his master" (Deut. 23 JewishRelational Thinkingand aDifficult Text Jewish Relational Thinking and a Difficult Text: Amalek and Us Jack H Bloom Analyzes a classic biblical. The Torah includes indeed numerous instances in which the acceptance of refugees constitutes a religious duty. Authoritative Jewish texts from the Hebrew Bible onward display ambivalence and a multiplicity of views on many topics, and the refugee question is one of them. The disagreement among the rabbis reflects more than substantial differences between contemporary branches of Judaism.
Alderstein also cautioned against letting in "criminal and extreme religious elements that might be embedded" within the refugee populations. Wallk Katz added that world Jewry today faces the challenge "to determine whether these refugees are our enemies who have been taught to hate Israel and all Jews or innocent men, women and children." An Orthodox Rabbi, Yitzchok Alderstein, believed that Jews should support "giving priority treatment to persecuted Christian communities of Syria and Iraq," as they will have no place to return to in the Middle East. A Conservative Rabbi, Amy Wallk Katz, mentioned the biblical sworn enemy of the Israelites, Amalek, whose descendants are seen as the contemporary enemies of Jews: Whereas Jews have "a special obligation to consider the refugees' needs," they "are also commanded to remember Amalek's surprise attacks" and defend themselves against them. While they agreed that Jewish traditions mandate Jews to help the downtrodden and those in danger, they asserted that such obligation is not absolute. Mostly Orthodox and Conservative rabbis, however, expressed different views. Refugees of war-torn Syria, fleeing the violence of religious and tribal warfare, are all of these." These and other rabbis stressed that reluctance to help refugees is a betrayal of Jewish law, values, and history. One Reform Rabbi, Laura Novak Winer, maintained that it is "our responsibility to help the stranger and those in need, to offer a safe haven and home to those escaping danger." A Reconstructionist Rabbi, Caryn Broitman, argued, "As Jews and as human beings, we have a sacred responsibility to the Syrian refugees and all refugees." A Renewal Rabbi, David Evan Markus, wrote, "Fully 36 times Torah calls us to help 'the widow, the orphan, the poor, and the stranger'.
The magazine asked the rabbis, "What is our responsibility as Jews toward Syrian refugees?" Most rabbis, especially from the liberal branches of Judaism-Reform, Reconstruction, and Renewal-replied that Jewish sources command Jews to help the refugees. In the fall of 2015, the American Jewish magazine, Moment, conducted a survey among a host of mostly American rabbis of all branches of Judaism.