New York – Purim – An Overview

New York – The manner in which we can gain the most out of the impending holiday of Purim is by learning and studying both its halachos as well as the underlying hashkafos. Below we find an overview of what Purim is all about written by noted Rabbi Yair Hoffman.

It contains nuggets from the Nesivos Shalom, the Meshech Chochma, and the leading Poskim of our generation. VIN News urges you to print it out, review it, and enjoy it.

1. It is important to know that the entire experience of Adar and Purim should be a time where one undergoes tremendous and remarkable growth in Dveikus Bashem and Avodas Hashem. Whoever does not experience this growth has failed to fully appreciate Purim and what it could bring about.

2. The Gemorah (Taanis 29a) tell us that when the Month of Adar begins we increase our joyous activity. Why is this so? Because this month is a very favorable time for the Jewish people.

3. The Meshech Chochma explains that Esther’s original plan was to give up her own life in order to save the Jewish people. She planned that Achashveirosh would kill both her and Haman, and that Achashveirosh would undo everything that Haman was planning to do. She was willing to sacrifice her life and her reputation forever so that Klal Yisroel would continue to exist. Because Esther was willing to do this, and on account of Klal Yisroel’s remarkable Teshuvah, Hashem changed the plan. Esther’s life and reputation would not be sacrificed. Hashem could not allow that. And this time would forever onward be a time of goodwill and fortune for Klal Yisroel. It is also important to remember that this was a salvation brought about on account of a remarkable level of Ahavas Yisroel.

4. Rav Dessler in his Michtav M’Eliyahu explains that time is not a straight flow of a river. Rather, it flows in a circle, like a carousel. Special events that occurred to the Jewish people in the past leave a mark on that very day, whenever it comes up again in the future. Purim is a time when Hashem is particularly close to the Jewish people. During this time, Hashem saved us from destruction.

5. We, the nation of Israel, drew ourselves ever closer to Hashem. The closeness was so visible for all to see that even gentiles observed it and jumped to convert and join us. Indeed, Chazal explain that on Purim, Hashem is so close to us, that even Yom Kippurim is called – like Purim.

6. Therefore, the Mogain Avrohom writes, if one has a lawsuit with an idol-worshipper, a special effort should be made to settle it during the month of Adar.

The Four Parshios

7. There are four special Parshios that Chazal instituted to read in addition to the regular Parsha HaShavuah to read as Maftir. These four special maftirs are read beginning from before the month of Adar until the month of Nissan. These parshios assist us in developing the very special Kesher we have with HaKadosh Boruch Hu during these two months.

8. The first Parsha of the four is Parshas Shekalim. This Parsha brings to mind the half shekel that the Jewish people brought in order to bring the Korban Tamid – the sacrifices brought daily in the Bais HaMikdash. It is proper to realize that term “sacrifice” is a mistranslation. The correct translation of “Korban” is “a closifier” – or “something that brings one closer to Hashem.”

9. The next parsha is Parshas Zachor, which causes us to remember the actions of Amalek. It is a Torah Mitzvah to recall his actions and to abhor him with a hate firmly situated in the heart. We read it during this time because Haman was a descendent of Amalek, and Hashem saved us from him.

10. If one did not hear Parshas Zachor on this Shabbos, he may fulfill the Mitzvah by listening to the Torah reading that is read on the morning of Purim which discusses Moshe Rabbeinu’s war with Amalek. . However, he must specifically have in mind that he is fulfilling the Mitzvah of Parshas Zachor at this time. He must also request of the Baal Koreh that he specifically have in mind to be Motzi him. If either of these two requirements are not fulfilled, he has not fulfilled his Mitzvah.

11. The third parsha is Parshas Parah which commemorates the Parah Adumah that was prepared in the desert after the Mishkan was erected so that the Korban Pesach could be eaten in purity. We read it now so that Hashem should throw this purifying water upon us as well – speedily in our days. Some say that it is a Torah Mitzvah to read this Parsha as it is part of the Mitzvah to remember the sin of the Aigel HaZahav.

12. The fourth Parsha is Parshas HaChodesh which is read to sanctify the month of Nissan. Nissan is the time when we both dedicated the Mishkan and when we became the Am Hashem.

13. These four Parshios are read in addition to the weekly Torah portion but they replace the regular Maftir read after the seventh Aliyah..

14. The determination of when these parshios are read is dictated by the need for Parshas Zachor being read immediately before Purim and Parshas HaChodesh being read immediately prior to Rosh Chodesh Nissan.

Taanis Esther

15. During the time of Mordechai and Esther the Jews united on the 13th of Adar – to fight and wage war thus standing up for their lives. They fasted during the day of the battle to beseech mercy from Hashem. Hashem sees and hears every person in his or her time of need, when they fast and return to Hashem with all their heart. In order to remember that Hashem does this, all of Israel accepted upon themselves this fast of Esther.

16. Esther herself fasted for three days, but she did so during the month of Nissan. However, since Nissan is the special month when we were redeemed and it is also when the Mishkan was erected – Chazal made the observation of the fast in Adar.

17. Taanis Esther is not as obligatory as the four written fasts found in the Neviim. When necessary, therefore, one can be lenient such as for expecting or nursing women, or if someone has a severe headache or something similar. Others, however, should not separate themselves from the community and should fast. The custom among some different groups in Klal Yisroel for the women not to fast is entirely incorrect and should be stopped.

18. According to Rav Moshe Feinstein zt”l, if a person is having difficulty fasting, he or she may eat a small amount of food 41 minutes after Shekiya before the Megillah reading.

19. When reading the Torah at Mincha of Taanis Esther, only those that are fasting may receive an Aliyah. If there is no Levi that is present who is fasting, the Kohain is called twice.

20. The holiday of Purim was split into two days – because the salvation and fighting that occurred in the capital of Persia, Shushan happened on an additional day. It happened on the 14th and the 15th of Adar. Since Shushan was a walled city, the sages of the time decreed that every walled city should celebrate Purim a day later. Jerusalem is a walled city and Purim is celebrated on the 15th of Adar not the 14th. For the honor of Eretz Yisroel the determination of what is a walled city was set back to the time of Yehoshua.

Machtzis HaShekel

21. Immediately before Purim, it is the custom to give half shekels of the established coinage of the country to charity in order to commemorate the half shekels that were given for the communal sacrifices. These were done in Adar. We give three half shekels because in parshas Ki Sisah, where the matter of the donation is discussed, the word Trumah appears three times.

22. The money given for Machtzis HaShekel should be aside from the amount given each year for Maaser. Some say that ideally the money should be given to the maintenance of the shul,the Yeshiva, or the Bais HaMidrash.

23. A child is not obligated in Machtzis HaShekel. Some say that the obligation begins at thirteen. Others rule that it is at twenty. If a father gave Machtzis haShekel for a child even once, he is obligated to continue doing so each year.

24. Women are exempt from the Mitzvah of Machtzis HaShekel. Although the Talmud Yerushalmi discusses the apparent obligation of women giving Machtzis HaShekel, the reference refers only to women who have taken the Mitzvah upon themselves voluntarily.

25. If one neglected to give the Machtzis HaShekel immediately before Purim, he may do so until Rosh Chodesh Nissan.

The Tefilos on Purim

26. In the Shmoneh Esreh of Maariv, Shacharis, and Minchah and in Bentching we add the Tefillah of Al HaNissim. The Mishna Brurah writes that the correct Nussach is to add a vov in the beginning, as in, “V’al HaNissim.” This is both in Davening as well as in Bentching.

27. If Al HaNissim was forgotten, one does not have to rerecite either the davening or the bentching. The Mishna Brurah recommends inserting it as a request in Elokai Netzor found at the end of Shmoneh Esreh. It is proper to place a piece of paper in the Siddur to remind ourselves to recite Al HaNissim.

28. One should not eat before hearing the Megillah unless it is very necessary. Very necessary means that one is either sick or has difficulty with not eating. The reason

why an issue is made of Megillah is because of how important this Mitzvah is – since it pushes off all other Mitzvos. Women should also not eat before hearing the Megillah.

29. One may, however, have a coffee in the morning before the reading of the Megillah.

30. Hallel is not recited on Purim because the reading of the Megillah is itself considered a recitation of song. If one does not have a Megillah and will not hear the reading from a Megillah, the Poskim have ruled that hallel should be said, but without a blessing.

Reading the Megillah

31. The obligation is to read the Megillah at night and in the day in commemoration of the miracle, where they cried out day and night. The daytime reading begins at sunrise and continues until the end of the day. If it was read from Amud HaShachar – dawn, the Mitzvah has still been fulfilled.

32. The nighttime reading begins when three stars come out and continues throughout the night until 1 and 1/5th hours before sunrise.

33. If one lives far away and can only travel to hear one reading of the Megillah, it is preferable to hear the day reading rather than the night reading.

34. The most preferred manner of fulfilling the Mitzvah is to read the Megillah publicly, and in the Synagogue. When attending the Megillah in a bigger place one should have in mind that he or she is giving greater glory to Hashem by hearing the Megillah there. This Kavannah serves to bring us closer to Hashem, and is an action similar in purpose to the recitation of Kaddish, an extremely holy endeavor.

Pirsumei Nissah

35. Reading the Megillah involves the notion of Pirsumei Nissah – publicizing the miracle. Because of this, it sets aside any other Mitzvah – even a Torah Mitzvah. Even the study of the Torah is set aside for the reading of the Megillah. The only Mitzvah which is not pushed off is the Mitzvah of providing burial for a dead person, when there is no one else available to do so. This is interesting because reading the Megillah is only a Rabbinic Mitzvah. If the other Mitzvah cannot be performed later, however, and it is a Biblical Mitzvah – that Mitzvah would come first. A Bris Milah is an exception to this halacha. The Bris Milah is performed before the reading of the Megillah.

36. Even if there are many people in one’s company, he should not read the Megillah at home, but should rather go to the Synagogue, since, ‘In a multitude there is Majesty;’ and the miracle is made known more widely.

The Brachos on the Megillah

37. Before reading it, the reader of the Megillah recites these three blessings:

* “Al Mikrah Megillah” – Who sanctified us with His commandments, and commanded us with the Reading of the Megillah

* “Sh’asah nissim laAvosainu,” – Who made miracles for our fathers in those days at this time…

* “Shehecheyanu.” – Who kept us alive and sustained us…

After the reading he recites the blessing of “Harav es riveinu” – Who waged our quarrels…

38. The reader should intend to fulfill the obligation of the congregation. The congregation answers ‘Amen,’ and they too should intend to fulfill the Mitzvah. “Baruch Hu u’varuch Sh’mo’ – is not said.

39. The only difference between the day reading and the night reading is that in the day when saying “Shehecheyanu” the Reader should have in mind the other Mitzvos of the day – the Purim Feast, the Sending of Gifts, and possibly Matanos L’Evyonim – Giving of Gifts to the Poor. Some leave out the last one possibly because it may be improper to recite a blessing on someone’s misfortune.

40. If someone read it without having recited the blessings he has still fulfilled the Mitzvah. If a person remembered that the blessings were not recited, they may be recited in between the chapters of the Megillah.

41. If one reads the Megillah alone, he recites the “brachos” which come before it, but not the one which comes after. If one has already fulfilled the obligation of reading the Megillah, and he wishes to read it a second time for many other people, he recites all the “brachos” the beginning ones and the end bracha.

42. If he is reading the Megillah only for one other individual, he recites only the first brachos. If that person knows the brachos well, he says them himself.

43. Before HaRav es Riveinu – the final brachah after the Megillah Reading, the Megillah is rolled together. This is because it is disrespectful to keep the Megillah open after the reading.

Aspects of the Megillah

44. The Baal Koreh stops and waits for the Kahal four times during the reading. Where is this done? It is done during the four “verses-of-redemption.” After he stops everyone listening reads the Pasuk before him. The Chazan then repeats it from his Megillah. This is because all the listeners are required to hear the entire Megillah read.

45. These are the four Psukim where he stops: “Ish Yehudi haya beshushan habirah – There was a Jew in Shushan the capital…’ ‘And Mordechai went forth from before the King in royal garments…’ ‘Unto the Jews there was light…’ ‘For Mordechai, the Jew, was second to the King. . .’

46. The purpose of this custom is to keep the children from slumber so that the great miracle performed for Israel in the days of Mordechai and Esther, might enter their hearts.

47. Another minhag is to read more loudly the Pasuk which states, “That night the sleep of the King was disturbed.” It is also read in a slightly different tune. These changes are

made because it is in this particular pasuk in which the salvation of the Jews actually begins. According to the Kaballah, “the King” refers metaphorically to Hashem Himself.

48. We also read the names of the ten sons of Haman all together in one breath. This is also done with the four preceding words [‘500 men and’], and the word ‘ten’ which follows the ten names. This is done to show that they were all killed and hung together. If this was not done the Mitzvah of reading has still been fulfilled.

49. Rav Michel Ber Weismandel zatzal, after the horrors of the Second World War, made a remarkable discovery in the letters of the Megillah itself. In the writing of the ten sons of Haman Megillah (9:7-9), there are three letters, the Taf, the Shin, and the Zayin, of a much smaller size than the other letters of the Megillah. These letters correspond to 5707 – the Hebrew year that occurred during the 1946 hangings that resulted after the Nuremburg Trials. Ten “sons of Haman” were hung during this period. No other adequate explanation has ever been given to explain the different sizes of the letters in this section. There is also a very large Hey in this section which corresponds to the fifth millennium (5000 plus 707).

50. It is interesting to note that Esther says in the Megillah, “Im al haMelech Tov, yiten gam lamachar es aseres Bnei Haman.. – If it is pleasing to the King, He should also give tomorrow – the ten sons of Haman. As mentioned before the Kaballah states that whenever the word HaMelech appears in the Megillah, it also refers metaphorically to Hashem. It is also interesting to note that Newsweek magazine reported that Julius Streicher, Yimach Shmo, one of ten Nazis hung at Nuremberg said while going to the gallows, the words “Purimfest, 1946!”

51. All are obligated in reading the Megillah: Men, women, converts, and children. The term “reading the Megillah” is used instead of “hearing the Megillah” for a reason. The obligation, however, is to hear it from someone who is himself obligated in reading it too.

Matanos L’Evyonim

52. There is a Mitzvah on Purim to give at least one gift to two different poor people on Purim day. Even a poor person himself has reached a financial state that he must ask for Charity, he must still give.

53. This obligation may be fulfilled through any type of gift – money, food, drink, or clothing. One should, however, try to give a substantial monetary gift. If one does use money, ideally it should be enough to buy bread weighing at least three eggs – five slices approximately. At the very least, however, one must give a pruta (now 3 cents) or its equivalent value to each of two poor persons. A pruta is 1/1244th of an ounce of silver – now valued at $35.44 per ounce. Rav Shmuel Kaminetsky shlita rules that the minimum amount should be one dollar.

54. These gifts should be given in the daytime. It should be given after the Megillah is read. Matanos L’Evyonim should be above and beyond Maaser.

55. Money set aside for Matanos L’Evyonim should not be changed to another Tzedaka without a ruling from a Posaik.

56. One is not overly strict with the poor on Purim to determine whether they are really poor or not. Whoever puts his hand out – we give him. According to leading Poskim, this does not apply to organizations, however.

57. Women are also obligated to give gifts to the poor on Purim. A married woman may fulfill the Mitzvah through her husband. Ideally, however, the husband should inform his wife that he has given Matanos L’Evyonim for her as well.

58. Children relying on their parents’ table should still give Matanos L’Evyonim on their own (Aruch HaShulchan 694:2).

59. Rav Moshe Feinstein zatzal ruled that one may fulfill the Mitzvah of Matanos L’Evyonim with a check. This is true even if the check is post-dated.

60. One may fulfill the Mitzvah of Matanos L’Evyonim by giving the money even to a young child who is considered poor.

61. Matanos L’Evyonim may be given anonymously. This is also the ideal form of fulfilling the Mitzvah.

62. There is a debate as to whether it is preferable to give many poor people a minimum amount of Matanos L’Evyonim or to give just a few people a significant amount of Matanos L’Evyonim. The Bach (Siman 695) writes that it is preferable to give more people the lesser amount. Rav Elyashiv Shlita is quoted (Shvus Yitzchok 8:2 as cited in Kovetz Halachos p. 92) that it is preferable to give fewer people a more significant amount. Since either way one fulfills the Mitzvah, one should perform it in the manner in which one feels most inspired toward Dveikus Bashem.

The Mitzvah of Mishloach Manos

63. It is also an obligation to send a gift of at least two portions of food to a friend. Men and women are both included in this Mitzvah.

64. There is no need for the two different food items to have two separate brachos. This is one of the biggest misconceptions in Hilchos Purim.

65. The Mitzvah must be fulfilled only with foods that are immediately edible or drinkable. An item that requires further cooking or preparation may be added, but two immediately usable foods must be included too. It is praiseworthy to send portions to as many friends as possible. It is better, however, to give more Matanos l’evyonim than to give more Mishloach Manos to friends.

66. Even a poor person is required to fulfill the Mitzvah of Mishloach Manos. The Mitzvah of Mishloach Manos may not be fulfilled with money, clothing, or other non-food or non-drink items. The Mitzvah may only be fulfilled with kosher items.

67. It is proper to send portions sufficient to convey regard for the recipient. One should not send something below the Kavod of the recipient. The Poskim have ruled that a lollipop is not considered Choshuv for an adult, nor is a bottle of Poland Spring or seltzer.

68. Virtually all the Poskim rule that a goy or a child may be a shliach for Mishloach Manos. Rabbi Akiva Eiger was unsure of this, however.

69. Ideally, Mishloach Manos should be sent through a messenger, rather than to be delivered personally. Generally speaking we say, “Mitzvah bo yoser mibeshlucho” it is a

bigger Mitzvah to do it oneself rather than through a messenger. For the search for Chametz on Pesach it is better to do it oneself. Here though it is different. The Pasuk says, “Mishloach Manos” which indicates that it should be done through a messenger. A gift sent through a messenger is fancier and nicer. If one did deliver the Mishloach Manos oneself, the obligation is still fulfilled.

70. One does not fulfill the Mitzvah of Mishloach Manos with an anonymous gift.

The Purim Seudah

71. It is a Mitzvah to have a festive meal on Purim. It is during this meal that one experiences the most profound growth and escalation in our connection to HaKadosh Boruch Hu. This meal should include meat and wine.

72. This meal is held during the day. If one holds it at night, he has failed to fulfill his obligation. Nevertheless, one’s evening meal should be more festive than usual. One should wear festival clothing and rejoice.

73. The main Purim meal is held Purim afternoon and is preceded by Minchah. The meal is extended into the night. Most of the meal, however, should be during the day.

74. When Purim falls on Friday, the meal is held early, and is finished with enough time before Shabbos that one will have a good appetite for the Shabbos meal. Some, however, have the custom to extend the meal until Shabbos arrives.

Drinking

75. The Biur Halacha poses the question as to why drinking is a part of Purim when we find so many Psukim that show how terrible and evil getting drunk actually is. He explains that the miracles of Purim actually all occurred through wine. A] Vashti was removed from her throne because of wine. B] Haman was brought down through wine. C]The Teshuvah of Klal Yisroel involved regretting having drunk wine at the feast of Achashveirosh.

76. Chazal enacted that those who truly experience growth in Avodas Hashem should drink wine on Purim. They said, “Chayav adam libsumei B’Puraya ad de lo yada bain Arur Haman u Baruch Mordechai.” The Nesivus Shalom explains this to mean that a person is obligated to become genuinely intoxicated with the notion of Purim – that is that no matter how distant we are from Hashem – Hashem is close to us. Whether throughout the year we are Boruch Mordechai or Arur Haman – Hashem wants to develop our connection with Him.

77. In terms of an actual obligation, the Ramah explains that it is sufficient to drink just a little more than is his usual habit, and to take a nap. When one takes a nap the lack of consciousness creates a situation where one does not know the difference between Haman and Mordechai.

Working on Purim

78. It is technically permitted to work on Purim. Nonetheless, if possible, it should be avoided. The Ramah writes (OC chapter 696) that nowadays the custom is to refrain from working on Purim. Chazal tell us that “Whoever works on Purim does not see a siman bracha from it – any sign of blessing.” This refers to work that involves making money or strenuous effort. Therefore, one may do machine laundry on Purim. One should avoid doing laundry by hand on Purim. One may therefore shave, get a haricut or cut one’s nails on Purim.

79. The custom to refrain from work on Purim refers to the daytime, but not the evening, according to the Biur Halacha (written by the Chofetz Chaim).

80. Work involving a Mitzvah is completely permitted.

Mourning

81. Eulogies and fasting are forbidden Purim. If someone is a mourner rachmana litzlan, and is in Shiva, he or she does not publicly display mourning on Purim. Mourners do not sit on the ground nor remove their shoes. Private aspects of mourning are observed, however, just like on Shabbos.

82. Mourners must give Mishloach Manos but should not receive.

Marriage

83. It is permitted to get married on Purim and to have the wedding feast on this day as well. Although it has been a debate in the past, the Mishna Brurah permits it and writes that our custom is to allow it.

Adar Rishon

84. Purim is always celebrated in the second Adar if there are two Adars that year. [There is a second Adar seven times every nineteen years (3rd year, 6th year, 8th year, 11th year, 14th year, 17th year, and the 19th year). The last nineteen year cycle started in the year 5758 (that was year one). 5771 is the 14th year. This calendar is called the Guach Luach.]

85. However, on the 14th and 15th of Adar Rishon we do not fast or make eulogies. The custom is not to do other things during this time. Some do have the custom to increase eating and joy on the 14th. In order to fulfill all opinions, however, it is best to increase the meal a little bit.

Purim Falling on Sunday

86. When Purim falls on Sunday, Taanis Esther is pushed up earlier and is observed on Thursday. This is because the day before Purim is Shabbos and we do not fast then. It is permitted, however, for the Baal Koreh to practice reading the Megillah on this Shabbos, because it is still considered Torah study.

87. It is nonetheless forbidden to bring a copy of the Megillah on Shabbos day in preparation for the Saturday night reading of the Megillah even when there is an Eiruv. This is considered Hachana on Shabbos for during the week.

Personal Miracle

88. If someone was the beneficiary of a personal miracle, he may institute upon himself and his descendents a personal day of Purim. We rule that such a meal is considered a Seudas Mitzvah since it is done to commemorate the wonders that Hashem performed for us. Certainly, the members of a community or city may enact such a community Purim – as long as the members of that community or city had accepted it upon themselves. The Chayei Odom and his descendents celebrate the 15th of Kislev as their personal Purim on account of the fact that his family was miraculously saved from a fire on that day. They fast on the 15th and on that evening they light candles, recite the Shir HaKavod, and make a feast.

89. The idea of a personal Purim reflects the notion that all of a person’s experiences in life should serve the purpose of bringing us to an ever higher level of devotion and Dveikus Bashem.

This pamphlet is dedicated in loving memory of the author’s parents – Dr. Nathan and Sara Hoffman Aleihem HaShalom.