Rabbi Yechiel Goldhaber,The Pros and Cons of Making Noise When Haman's Name Is Mentioned
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Lecture Announcement: Rabbi Yechiel Goldhaber The readership of the Seforim Blog is invited to a shiur that will be taking place this Sunday April 3, at 7 PM. The shiur will be given by the noted scholar and author Rav Yechiel Goldhaber of Eretz Yisroel link( ). He has authored many wonderful articles and works on a wide range of topics, notably Minhagei Kehilos about customs, Kunditon (link) about the Titanic, and the Cherem on Spain, and two volumes of Ginzei Yehuda, a collection of assorted letters from various rabbis. (The lecture will be in English.) חיפושו של ר’ ישראל משקלוב אחרי The subject of the Shiur is and it will take place in Brooklyn at 3114 ,עשרת השבטים Quentin Rd, Brooklyn, NY 11234. Thank you to Dr. Shlomo Sprecher for his help in coordinating this Shiur. The Pros and Cons of Making Noise When Haman’s Name is Mentioned: A historical perspective (updated) The Pros and Cons of Making Noise When Haman’s Name is Mentioned: A historical perspective (updated) By: Eliezer Brodt Severalweeks before Purim, one can already see children of various ages playing with cap guns and other loud noisemakers. All of this is done in the spirit of preparing for the laining of the Megillah and the noise that will be made whenever the name of Haman is mentioned—sort of like reviewing the halachos of Yom Tov 30 days before the chag! On a more serious note, what are the reasons for the minhag of “banging” whenever the name of Haman is said? In this article I will try to trace some of the sources and their various aspects.[1] This post first appeared last year as an article in Ami Magazine; the current version contains many additions to that article. A much more expanded version of this article will appear in Hebrew (IY”H) in the future. According to the Yerushalmi, one should say “arur Haman ubanav,” Haman and his children should be cursed, but it does not specify when. It then mentions that R’ Yonasan would curse Nevuchadnetzar after he was mentioned during the Megillah.[2] However, in Masechtas Sofrim, where this is also brought down, it says that “arur Haman ubanuv” was said after the Megillah was read. From this it is clear that the reason for saying this is the pasuk in Mishlei, that when one mentions the name of a tzaddik he should say “zecher tzaddik livrachah” and “shem reshaim yirkav” whenever an evil person is mentioned.[3] Today, the practice is to say arur“ Haman ubanav” after the Megillah, during the piyyut Asher Heini[4], and specifically when its most famous stanza is recited, Shoshanas Yaakov.[5] In fact, this might be what the Gemara is referring to when it says one should be intoxicated to the point of not knowing the difference between “arur Haman” and “baruch Mordechai.”[6] The Manhig writes that in Spain the custom was to say “arur Haman baruch Mordechai” after the Megillah reading. The children in France and Provence had a custom to write Haman’s name on the bottom of rocks and bang them together in fulfillment of ““shem reshaim yirkav.”[7] From this source it would appear that this was done specifically by children and each and every time Haman’s name was mentioned. Rav Aharon Hakohen Miluneil (d. 1330) in his work Orchos Chaim adds that the children of France and Provence did this for the additional reason of fulfilling macho“ timcheh es zecher Amalek,” but does not specify when this was done. It appears that this was simply a custom that was done on Purim although not necessarily during the Megillah, reading. [8] The Avudraham mentions the custom from the Manhig and adds that there is a source in the Midrash saying that one should erase Amalek from wood and stones.[9] The Sefer HaAsufot cites another Midrash (which we don’t have) to show that the children banged on the wall when Haman’s name was mentioned.[10] The Shibolei Haleket writes that some people in Italy had the custom of stamping their feet, banging stones and breaking pots, after which everyone would get up and thank Hashem for saving the nation;[11] he writes that while it is not obligatory, it is a good custom. It appears that this was done by everyone, not only the children. From the Sefer Hatadir, it appears that “children who were zealous to do mitzvos” would break pots when Haman and Zeresh were mentioned.[12] It seems from both of these Italian sources that it was not done during the Megillah reading, but neither gives a reason for this custom. In yet another Italian source, the Machzor Kiminhag Roma printed by Soncino in 1485-1486, we find that they would smash pots when the piyyut was recited after the Megillah, but during the Megillah laining they would stamp their feet, clap their hands and make other sounds. It’s also clear that this was done by everyone.[13] A bit later, R’ Yehudah Aryeh Modena (1571-1648) wrote about Italy that some would bang when Haman’s name was said.[14] R’ Zalman of St. Goar, in his work Sefer Maharil, writes that he observed that his Rebbe, the Maharil, did not bang when Haman’s name was said.[15] The Rama brings this down in his Darchei Moshe.[16] Various Acharonim have different explanations as to why the Maharil did not bang.[17] There is, however, a manuscript written by the Maharil’s son saying that his father did indeed bang when Haman’s name was mentioned.[18] R’ Avraham Saba writes that some have the custom to bang two stones together, based on the words “vehayah im bin hakos harasha,” as the final letters of the first three words spell Haman[19]. This remez is also brought by the Sifsei Kohen Al Hatorah[20], Minchah Beilulah[21], Levush[22] and Mateh Moshe.[23] The Rama writes that there was custom among children to make a picture of Haman or write his name on wood or rocks and erase them in fulfillment of “macho timcheh” and “shem reshaim yirkav.” From this they developed the custom of banging during the Megillah reading, and one should not abolish or belittle any custom because there was a good reason for it being established.[24] In Darchei Moshe he writes that his source is from the Manhig as quoted by the Avudraham. In the very popular Yiddish book by R’ Shimon Ginsburg, first printed in 1590, we find the custom of the children “banging”[25]. Similarly, the Levush also writes that we should keep this custom, as does the Magen Avraham.[26] The Levush then says that when Haman’s name is mentioned one should actually say “shem reshaim yirkav”[27]. At first glance this appears to be a big chiddush, as talking during the Megillah reading is a hefsek. The Mishnah Berurah[28] and Rav Moshe Feinstein conclude that one should not say this during the Megillah.[29] However, after quoting the Levush, the Magen Avraham writes “see Midrash Rabbah about Nevuchadnetzar”.[30] The Magan Avrhom is referring to the Medrash we quoted in the beginning, of Esther which says R’ Yonasan would curse Nebucadnetzar after it was mentioned during the Megilah. So from this Medrash we see clearly that during the Megilah reading he would say this and he would not wait for after the Megilah. This supports the Levush.[31] R’ Avraham Klozner writes that the reason children bang rocks together is that they do not know how to say shem“ reshaim yirkav, Whereas the adults say that during the Megillah”.[32] The anonymous comments, in Sefer Haminhagim of Rav Isaac Tirina writes the same.[33] Those Opposed to “Banging” R’ Binyamin Halevi writes in the Machzor Maagalei Tzedek (first printed in 1550) that he is opposed to these customs, as well as the burning of a mock Haman in effigy. Not only do they cause a great disturbance in shul, but we live among non- Jews who are constantly looking for reasons to attack us. In other words, these minhagim are dangerous and should be abolished, as was done with other customs.[34] To illustrate how these things can get out of control, R’ Eliyahu Capsili describes an incident that occurred in Crete in 1545 when a firecracker went off and caused utter pandemonium in shul. A takanah was subsequently made forbidding this kind of thing on Purim.[35] R’ Avrohom Chaim Naeh writes about Yerushalayim in the 1940’s : הרמ”א כתב על מנהג הכאת המן דאין לבטל שום מנהג… אבל המנהג היה להכות בעצים, ויומא כי האדינא חידשו להם הילדים מנהג חדש שמכין עם כדור פולווער [חומר נפץ], שנשמע קול יריה והפולווער הזה מוציא עשן מסריח ומחניק, עד שאי אפשר כלל לעמוד בבית הכנסת. העשן נכנס בגרון הקורא, וקולו נעשה צרוד, ובקושי אפשר לו להמשיך הקריאה, וכן הצבור סובלים מחוסר אויר, ומצפים מתי יגמרו הקריאה. בודאי חובה לעקור המנהג של היריות שעת הקריאה, דזה אינו מנהג וותיקין ועל דבר זה צריך לעמוד לפני הקריאה בכל תוקף, ולהוציא מידם כלי היריות [קצות השלחן, הערות למעשה, עמ’ קמו אות ה]. Another reason to refrain from banging is found in the Shelah Hakadosh, which is that it simply makes too much noise and people can’t fulfill the obligation to hear the Megillah.[36] The Pri Megadim writes something similar, that it confuses people.[37] Another early source opposed to banging R’ Shmuel Portaleone (1570-1648).[38] One of his concerns was that the non-Jews would make fun of us. The Seder Hayom (1599) writes that it’s not proper to make a ruckus in shul but if it’s being done by small children there’s no need to be concerned, due to simchas hayom.[39] In Egypt and in London[40] (1783) they abolished the noisemaking completely.[41] Rabbi Avraham Levinson in Mekorei Haminhaghim[42] and R’ Ovadiah Yosef[43] were also for abolishing it.