Aside from Amalek being the ancestor of the evil Haman, there is yet another reason for us to read about Amalek’s attack on our people soon after they left Egypt and that is the mitzvah of blotting out the memory of Amalek. Symbolically, we accomplish this by drowning out Haman’s name each time it is mentioned in the Megillah. Graggers aside, the reading of Megillas Esther provides 54 opportunities for those present to participate in a good deal of hooting and hollering. With this in mind, I provide five different Yiddish words that are most appropriate as we participate in our annual clangorous event.
Gepilder (clamor). Yehuda Leib of Shpola (Ukraine), better known as Dehr Shpoler Zayda (1725-1811), was a Chasidic rebbe. To most, he is remembered as a faith healer and miracle worker. Yet, Dehr Shpoler Zayda also leaves as his legacy two niggunim, “Hopp Cossack” and “Kol B’Ya’ar.” The latter is a metaphor, describing the Holy One in search of His children. In “Kol B’Ya’ar,” Dehr Shpoler Zayda describes a frantic father screaming at the top of his lungs. The father begins to wail. Some would describe it as a geshray (scream). Others would say that it was a gepilder.
Gareeder (racket). As a fahrbrentehr Litvak (dyed-in-the -wool Lithuanian as far as my Yiddish diction), I grew up hearing “butter” referred to as pooter instead of pitter, “healthy” being pronounced in Yiddish as gezoont instead of gezint and a devout person being characterized as a froomer instead of a frimmer. Yet, for the sake of rhyme, even I will soften my stance and accept gareeder instead of garooder. Unlike the niggunim of Dehr Shpoler Zayda, the folksong, “Shah shteel, mahch neesht kayn gareeder,” is of unknown authorship and from an unspecified era. The opening lines read: “Shah shteel, mahch neesht kayn gareeder, dehr Rebbe gayt shoin tahntzn veeder” (Hush! Be still! Don’t create a tumult. The Rebbe will soon dance).
Leeyahrem (ruckus). To those who have knowledge of the Talmud, hekdesh is a term that describes tangibles that the individual bequeathed to the holy Temple in Jerusalem. Hekdesh was consecrated goods or property. With the introduction of Yiddish, the term hekdesh devolved into a meaning far removed from the original. Hekdesh came to mean a poorhouse, or a filthy place, filled with belongings haphazardly strewn about. The physical lack of decorum of a hekdesh was such that it spilled over into other realms, such as speech, as well as the volume of one’s speaking. And so, we find the expression a leeyahrem vee in hekdesh (ruckus like in a poor house). It is perfectly kosher to create a ruckus in a hekdesh.
Tooml (tumult). For whatever reason, tooml not only gained a “t” in English but was also spelled with two “u’s.” Thanks to the Catskills, toomler (tummler) gained fame and notoriety. Toomler described the emcee who warmed up the audience. Unlike other social groups, sedate audiences in the Borscht Belt were akin to mayonnaise on a corned beef sandwich. A successful tummler was able to mahch ah tooml (liven things up). Back in the day, the eleventh commandment at Grossingers et al. was Meh torr nisht hobben ah fahrshloffener oilem (Thou shalt not have a lethargic audience).
Hoo Hah (wow). Yes, hoo hah is a bona fide Yiddish word! And yes, I have good reason to include hoo hah as a word that is Haman related. Unlike the previous four Yiddish expressions, however, hoo hah is not used to describe the blotting out of Haman’s name. Hoo hah emanates from heaven where I envision the Holy One Blessed Be He reacting to what is transpiring in synagogues around the world. In that hoo hah has a positive connotation, Hashem is jubilant to be able to witness His chosen united in response and united in spirit as they shout down the mention of Haman’s name.
With the reading of the Megillah next Thursday evening and Friday morning, a gepilder or a gereeder in synagogues throughout the world is to be expected. As the tooml and leeyahrem reaches heaven, let us give ourselves a big yasher koach knowing that a hoo hah from Hashem will increase our joy of Purim immeasurably.
Rabbi Shawn Zell has recently returned to New Jersey, after serving at a pulpit in Dallas. He possesses certification in teaching Yiddish. Rabbi Zell is the author of three books.
