Purim is one of the most joyful holidays of the Jewish calendar – bright and beautiful, very soon – on Thursday evening, March 13 – we will begin to celebrate it, and in the Dnepr synagogue after sunset, at 18:20, the first reading of the Scroll of Esther will begin, and on Friday morning, at 10:30, there will be a second reading.
Questions are often asked about the laws and customs of Purim, their essence, and how best to fulfill them.
Laws and customs of the holiday of Purim
The obligation to celebrate Purim is one of the seven commandments established by our sages, and this obligation itself also consists of seven commandments.
The laws of the holiday of Purim are collected in the Mishnah, in the 1st and 2nd chapters of the tractate Megillah, as well as in the Tosefta to this tractate of both Talmuds – Babylonian and Jerusalem.
The obligation to celebrate Purim is one of the seven commandments established by our sages, and this obligation itself also consists of seven commandments. Here they are:
- reading Megillat Esther,
- “mishloakh manot”,
- “gifts to the poor”
- reading the Torah,
- pronouncing the insertion of “Al Ganisim” in “Shmoneh Esreh” and in “Birkat Hamazon”,
- a merry feast,
- prohibition of mourning and fasting.
Unlike Hanukkah, which commemorates the salvation of the people of Israel from spiritual destruction, Purim symbolizes the struggle for the physical survival of the Jewish people. Therefore, the celebration of Purim includes not only spiritual moments, but also purely material ones, as if called upon to declare to the whole world: look, we live, eat, drink and have fun! And “mishloach manot” (sharing food with friends and family) and “gifts to the poor” prove that an integral part of our lives is caring for our neighbors. The joy of Purim is also a kind of demonstration of the vitality of the Jewish people, and this demonstration takes place before the eyes of Haman’s heirs, all those who would like to continue his dark work.
We celebrate Purim on the 14th and 15th of Adar in memory of the salvation of the Jews from total extermination during the time of King Ahasuerus, who ruled the vast Persian Empire. The king’s official Haman plotted to destroy all the Jews and cast lots (pur) to find out when the most opportune time would be. From the word pur, the holiday is called Purim, and all the events associated with it are described in Megillat Esther (the Book of Esther). In cities that are not surrounded by walls, Purim is celebrated on the 14th of Adar, and in cities that have been surrounded by walls since the time of Yehoshua bin Nun, on the 15th of Adar. This day, the 15th of Adar, is called Shushan Purim after the ancient capital of the Persian Empire, the city of Shushan, whose Jews were saved from the mortal danger that threatened them on this very day. In a leap year, as now – on Adar Bet.
Megillat Esther mentions the four laws of Purim: the reading of Megillat Esther, the festive feast, “mishloach manot” and “gifts to the poor.” To these laws our sages added the reading of a passage from the Torah (Shemot, ch. 17), which speaks of the war with Amalek after the exodus from Egypt, and the insertion of “Al Ganisim.”
READING THE MEGILATE OF ESTHER,
We are obliged to listen to the reading of Megillat Esther twice on Purim: at the beginning of the holiday, in the evening, after Maariv, and in the morning, after Shacharit. It is necessary to read from a scroll written on parchment, observing all the rules. The reader must be experienced, well aware of the rules of reading Megillat Esther.
Three blessings are recited before the reading, and one after the reading.
Here are the blessings that are recited before reading:
- “Blessed are You, Lord our God, King of the Universe, who has sanctified us with His commandments and commanded us to read the megillah!”
- “Blessed are You, Lord our God, King of the Universe, who performed wonders for our fathers in those days, at this time!”
- “Shegeheyanu”.
One should listen carefully to the reader as he recites the blessings and respond with “amen.” The one who responds with “amen” to the blessing is as if he is blessing himself.
Therefore, when the reader pronounces a blessing, one must not be distracted or interrupt the silence even with the usual “blessed is He, and blessed is His name.”
After the reading of Megillat Esther, the reader recites the following blessing:
“Blessed are You, O Lord our God, King of the Universe, who intercedes for us, judges in our dispute, takes vengeance on us, exacts justice from those who oppress us, and pays our deadly enemies their just deserts! Blessed are You, O Lord, who exacts justice from all who oppress Your people Israel, O God of Savior!”
When reciting the blessing of Sheheheyanu in the morning, we should remember that it also applies to the mitzvot of feasting, mishloach manot, and giving to the poor, which pertain to this day. For every time we prepare to fulfill a mitzvah that is fulfilled only once a year, we recite Sheheheyanu.
The reading of Megillat Esther must be listened to very carefully, without missing a single word. Therefore, the reader is required to stop reading at those places where noise arises in the synagogue when the name of Haman is mentioned, and wait patiently until silence returns. If the noise drowns out several words, the reader is required to read them again so that everyone can hear them. Many, striving to fulfill the commandment in the best possible way, bring their own scrolls of Megillat Esther to the synagogue and follow the reader on them, repeating each word in a whisper so as not to miss anything.
It is customary that four verses, especially those closely associated with deliverance, are recited loudly by the entire congregation – and then the reader repeats them.
These are the verses:
- “There was a Jewish husband in the capital city of Shushan, named Mordechai, son of Yair, son of Shimi, son of Kish – of the clan of Binyamin.”
- “And Mordechai went out from the king in royal garments of blue wool and linen, with a great golden crown on his head, wearing a cloak of linen and purple – and the city of Shushan rejoiced and was glad.”
- “The Jews had light, mirth, joy and honor.”
- “For Mordechai the Jew – first after King Ahashverosh and great among the Jews, desirable to most of his brethren – sends good to his people and cares for all his offspring.”
To listen to the reading of Megilat Esther women are obliged on an equal footing with men, because they also have something to do with this miracle, because it was Queen Esther who played a major role in all these events.
PURIM TRAPESE
Purim is the “days of feast and joy”. Therefore, we must have a sumptuous meal during the day on Purim. The evening meal at the onset of the feast is not enough. During the meal in the afternoon we are obligated to drink wine, for our Sages said, “A person must get drunk on Purim to the point where he cannot distinguish between the words ‘cursed is Haman’ and ‘blessed is Mordechai’.”
“MISHLOAH MANOT” AND “GIFTS TO THE POOR”
In order to strengthen friendship and brotherhood among the Jews, our Sages commanded us to fulfill the commandment of “mishloach manot” (literally, “sending food”). The word mishloach is in the singular and manot is in the plural. So, every time we should send at least two dishes – only then we can consider that the commandment is fulfilled. Let us emphasize that the commandment “mishloach manot” should be fulfilled exactly during the day of Purim.
In fulfilling the commandment of “gifts to the poor”, one should give twice as much on that day as in fulfilling the commandment of “mishloach manot”. This is derived from the fact that both the word “gifts” is plural and the word “to the poor”: hence at least two gifts should be given to two poor people. This commandment is intended to bring out the characteristic Jewish sense of compassion and pity.
The commandment to “give gifts to the poor” does not mean that it is food that must be given. It is possible – and even desirable – to give money to those who need money. Since ancient times, it has been customary to organize fundraisers for the needy in order to provide them with what they need for Purim. It is possible that the “gifts to the poor” also contain indirect help for the Pesach holiday, which begins a month later.
PURIM OBLIGATIONS
Throughout the centuries, an extremely rich folklore associated with Purim has emerged. Amidst the ocean of anguish, anxiety and trials that surrounds us all year round, Purim has stood as a lonely island of unconcerned merriment, humor and optimism characteristic of the Jewish people.
Special Purim literature, mock performances with cross-dressing and funny masks amused the hearts. Only on this day were theatrical performances with characteristic characters allowed. For example, a “Purim rabbi” was chosen, thus “settling accounts” with those community leaders who had a “grudge” against them.
The custom of baking sweet pies filled with poppy seeds and sweets on Purim, which for some reason were called “Aman’s ears”, emerged. It should be noted that different communities have their own variants of Purim customs.
SHUSHAN-PURIM
Throughout the Land of Israel and in all the countries of dispersion, Purim is celebrated on the 14th of Adar (and on the 14th of the second Adar in a leap year). However, in Jerusalem – as in Shushan – as well as in those cities known to have been walled at the time of Yehoshua bin Nun, Purim is celebrated on the 15th of Adar. And this day is called Shushan Purim.
The reason for this division is detailed in Megilat Esther: the Jews fought their enemies on 13 Adar and celebrated the victory on the next day, 14 Adar, in honor of which the holiday of Purim was established. But in the city of Shushan the Jews were given permission to kill their haters on two days – Adar 13 and 14. So the Jews of Shushan rejoiced and made merry on the 15th of Adar, and this day became a holiday for them. However, in order not to humiliate the honor of the Land of Israel, the Torah sages of that time extended the celebration of Shushan Purim to those cities of the Land of Israel that were walled in the days of Yehoshua bin Nun. At the same time the honor was given to Yehoshua bin Nun himself – because it was under his leadership that Eretz Yisrael was conquered and it was he who led the first war against Amalek, from whom Haman was descended.
Therefore, in Jerusalem – concerning which there is no doubt that it was walled in the days of Yehoshua bin Nun – one reads Megilat Esther and performs all the customs of Purim only on Shushan Purim, that is, on the 15th of Adar.
In the same ancient cities, concerning which it is not known whether they were walled at the time of Yehoshua bin Nun, the Megilat Esther is recited twice, on the 14th and 15th of Adar, and thus removes the doubt.
PURIM-Meshulash
Sometimes it happens that Purim is celebrated three days in a row and is then called Purim-Meshulash – “triple Purim”. This may be the case in Jerusalem in a year when the 15th of Adar is a Sabbath.
One may not read Megilat Esther on the Sabbath (just as one does not blow the shofar if Rosh Hashanah coincides with the Sabbath, and one does not take “arbaa minim” on the Sabbath of Sukkot – for fear of violating the prohibition to take things outside on the Sabbath).
On the other hand, one cannot postpone the reading of Megilat Esther until Sunday, Adar 16. Therefore, in Jerusalem they do the following: Megilat Esther is read on the same day as in the rest of the world – Adar 14; at the same time they give “gifts to the poor” – so that they can buy everything they need for the holiday; on Saturday, Adar 15, they recite “Al Ganisim” in “Shmoneh Esra” and in “Birkat Gamazon”, take two Torah scrolls: one to read the regular Sabbath chapter of the Torah, the other to read the passage intended to be read on Purim; and on Sunday, Adar 16, they feast and send “mishloach manot.”
WHY DON’T THEY READ THE HALLEL ON PURIM?
Unlike the holidays of Pesach, Shavuot and Sukot, as well as Hanukkah, one does not read Hallel on Purim. Why?
First, the reading of Megilat Esther is quite a substitute for the reading of Hallel. There is no other holiday than Purim, the essence of which is captured in an entire book of the Tanakh.
Secondly, the Hallel begins: “Praise G-d! Praise, ye servants of the L-rd, praise the name of the L-rd…!”
These words fit well, for example, on Pesach, indicating the liberation from Egyptian oppression and the birth of G-d’s people – “servants of the L-rd”, not “slaves of Pharaoh”. However, they are not very appropriate for Purim – because even after that miracle, the Jews remained slaves of Ahashverosh: having been freed from the threat of annihilation, they did not receive freedom.
Third, “Hallel” is not recited in honor of a miracle that took place outside the Land of Israel. True, “Hallel” is recited on Pesach, marking the exodus from Egypt, but the fact is that at that time the Land of Israel was not yet set apart from all the countries of the world. However, when the miracle of Purim took place, after the collapse of the First Temple, the Land of Israel had already been the Holy Land for several centuries. And in Hanukkah “Hallel” is read because the miracle of Hanukkah occurred just in the territory of the Land of Israel.
