by Rabbi Yair Hoffman

A number of Beis Yaakov students and Yeshiva students have used the following study guide to both enhance their knowledge of Purim and to win prizes.  The study guide helps impart halachos and hashkafos HaTorah.  Please print out several copies and employ it with your families and students.  Use it creatively to help spread their love of Torah! (Let the author know your creative uses.)

READING THE MEGILLAH

1. Rav Yeruchem Levovitz zt”l, the famed Mashgiach of the Mir Yeshiva in Poland, writes something absolutely fascinating (Daas Chochma uMussar Vol. I page 76) about the Megillah.  He writes, basing himself on the Vilna Gaon’s pshat on the last pasuk in Megilas Esther, that the entire Megilah is a mussar sefer – wherein we derive lessons in both inspiring behaviors that we should imitate, as well as horrible behaviors that we should stay away from.  Every act and character trait that Esther and Mordechai do and exhibit in the Megillah are perfect prototypes for us all to follow.
2. Conversely, every character trait and act that Haman and Achashveirosh do are examples of horrible character traits from which we must distance ourselves.  Examples abound.  Vechamaso baarah bo – and his anger seethed within him. “What we should be doing,” writes Rav Yeruchem, is we should carefully note all of these traits and learn to imitate the good and stay away from the bad.”
3. Chazal at the time created an obligation 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.   It is interesting to note that the Mishna does not mention the night reading at all.
4. The reader must read the Megillah as if it was an iggeres – a letter.  Therefore, he should not pause between the Psukim more than a breath.  This is the ruling of the Tur and the Mogain Avrohom.
5. The chapter splits of Megilas Esther are NOT OF JEWISH ORIGIN.  Therefore, it is wrong for the reader to end off a chapter with a different tone or melody.  (Kuntrus Toras HaKoreh).
6. The nighttime reading begins when three stars come out and continues throughout the night until 1 and 1/5th hours before sunrise. 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.
7. If it is absolutely impossible to hear the Megillah otherwise, and one cannot read the Megillah by oneself, may one fulfill the obligation by telephone?  Rav Moshe Feinstein zt”l (IM OC IV 91:4) permitted a woman to hear Havdallah in a hospital through the telephone if there was no other possibility.  Rav Shlomo Zalman Auerbach (Minchas Shlomo Vol. I #9) disagreed but did hear a ruling from the Chazon Ish that it is not so simple to dismiss this possibility.  Some Poskim, therefore, rule that when there is no other choice at all, one should opt for the telephone option.
8. 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.
9. One may, however, have a coffee in the morning before the reading of the Megillah.
10. 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.

PIRSUMEI NISSAH

11. The best way to of fulfill the Mitzvah is to read the Megillah publicly, and in Shul.  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.
12. 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.
13. Even if there are many people in one’s company, he should not read the Megillah at home, but should rather go to Shul, since, ‘In a multitude there is Majesty;’ and the miracle is made known more widely.
14. 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…

15. 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.

THE DIFFERENCE BETWEEN THE DAY READING AND NIGHT READING

16. 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.
17. 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.
18. 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.
19. 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.
20. 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

21. In (1:7) it is the custom to recite the words “Vechailim mikailim shonim” to the tune of Aicha.  The reason is because it refers to Achashveirosh’s use of the vessels of the Temple for a mundane use.  We do not do this, however, when we read “v’es y’kar tiferes gdulaso” even though the Gemorah tells us that he wore the vestments of the Kohain Gadol at this time. The reason is because during the latter he did not mean to show disrespect to the clothing, but he did mean to do so for the vessels. Intentions make a difference.
22. 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.
23. These are the four Psukim where he stops:
    1. “Ish Yehudi haya beshushan habirah  – There was a Jew in Shushan the capital…’
    2. ’And Mordechai went forth from before the King in royal garments…’
    3. ’Unto the Jews there was light…’
    4. ’For Mordechai, the Jew, was second to the King. . .’
24. 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.
25. 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.
26. 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.
27. The reader should be careful not to read the “v’es” of each son of Haman by heart.  He must read it from the Megillah.  Likewise, he should connect each “v’es” to the one that comes before the name and not after the name.
28. 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).
29. It is interesting to note that Esther says in the Megillah, “Im al haMelech Tov, yinasain gam lamachar.. v’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!

 

30. 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.

THE TEFILOS ON PURIM

31. 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.
32. 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.

MATANOS L’EVYONIM

33. The mitzvah of matanos l’evyonim on Purim is discussed in the Gemara at the bottom of Megillah 7a. The mitzvah is to give at least one gift to two different poor people on the day of Purim. The plural form of the word “l’evyonim” appearing in the verse teaches us that it must be given to two people.
34. There is also a Gemara in Bava Metziah 78b that discusses the charity plate of Purim. It is a debate among the Rishonim whether or not this Gemara is discussing the mitzvah of matanos l’evyonim, or whether it deals with a separate mitzvah of providing for the Purim needs of the poor.

NATURE OF THE MITZVAH

35. There also seems to be another debate among the Rishonim as to the nature of the mitzvah. Is it a mitzvah of tzedakah, or is matanos l’evyonim its own special mitzvah of the day of Purim, a mitzvah associated with creating happiness? We will see that this issue is a matter of further debate among the poskim. On account of this debate, there are a number of differences in halachah as to the nature of fulfilling this mitzvah.
36. Can you fulfill the mitzvah of Matanos L’rvyonim with ma’aser funds? If it is tzedakah, then yes – you can. If it is a “happiness mitzvah” then it may not be fulfilled with ma’aser funds.
37. Is an ani, a poor person, obligated to fulfill this mitzvah? If it is tzedakah, then no, he is exempt. The obligation of an ani to give tzedakah is once per year. If it simcha, however, then he must give the matanos l’evyonim.
38. Even a poor person who himself has reached a financial state that he must ask for charity must give.

PREAMBLE

39. Preamble – Rav Alexander Ziskind of Grodno was one of the only two individuals who ever received an approbation on a sefer from the Vilna Gaon himself. In his sefer, Yesod V’shoresh HaAvodah, (12:6) he recommends that one should recite a specific preamble before fulfilling the mitzvah. From the text, it is clear that the Yesod V’Shoresh HaAvodah understands that this mitzvah is tzedakah.
40. The Ramban (Bava Metziah 78b) explains that the main purpose of this mitzvah is to spread simcha, joy and delight. Rav Yeruchem Olshin shlita, one of the four Roshei Yeshiva of Beis Medrash Gavo’ah in Lakewood, New Jersey, in his Sefer “Yare’ach LaMoadim,” cites the Peleh Yoetz that it is also a good idea to send Mishloach Manos to someone with whom one is in a fight or argument.
41. 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 perutah or its equivalent value to each of two poor persons. A perutah is 1/1244th of an ounce of silver.
42. Many poskim, however, are concerned that giving the minimum amount no longer causes the feeling of simcha to the poor. When these minimal amounts were calculated, the value of silver was significantly higher.
43. Rav Shmuel Kamenetsky, shlita, thus rules that the minimum amount should be $1. The Shaarei Teshuvah rules that it should be the equivalent amount of the cost of a meal for a poor person. In modern times, this amounts to approximately five dollars (ruling of Rav Shmuel Fuerst). In the post-COVID era, it seems that it should be more like eight dollars.

SPEND MORE ON MATANOS L’EVYONIM

44. The gedolei ha’poskim (see Mishnah Berurah 694:3) tell us that it is preferable to spend more on the mitzvah of matanos l’evyonim than on the mitzvah of mishloach manos. The calculation, of course, includes the food items, the packaging, and the value of the time and effort placed into making the mishloach manos. For many people, all of this amounts to several hundred dollars. Thus, we should give this amount for matanos l’evyonim as well.
45. These gifts should be given in the daytime, after the Megillah is read. Matanos l’evyonim should be above and beyond ma’aser. Therefore, ma’aser money should not be used, but it may be added to it.
46. Some poskim hold that, technically, matanos l’evyonim may be given before Purim. However, because of the concern that the recipients will spend it earlier, it is preferable to give it on Purim itself. Others write that one should make sure that the funds are only given on Purim itself and that when an intermediary is used it should be held as a package for the poor person and not received on behalf of the poor person.
47. If one thought to give to a specific poor person but was unable to facilitate it, one may give it to another as long as one did not verbalize it. If one verbalized that he wishes to give to that specific person, he should follow up (BaLeilah Hahu p. 16).
48. Money set aside for matanos l’evyonim should not be changed to another tzedakah without a ruling from a posek. This is based upon the Gemara in Bava Metziah (78b), according to those Rishonim who learn that the Gemara is dealing with matanos l’evyonim. Other Rishonim learn that this Gemara doesn’t deal with matanos l’evyonim at all, and therefore there is room for a posek to be lenient.
49. 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 to him. According to leading poskim, this does not apply to organizations, however. Why is that? Perhaps because there is no simcha in regard to making organizations happy—it is only making actual poor people happy that makes the simcha.

WOMEN AND CHILDREN

50. 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 la’evyonim for her as well.

 

51. Children who are dependent on their parents’ table should still give matanos la’evyonim on their own (Aruch HaShulchan 694:2). Even though they may be exempt from tzedakah, there is still the idea of simcha.

 

THE ORIGINAL MITZVAH

52. Originally, the mitzvah was to give to a true evyon, a poor person who did not have enough money to have a meal on Purim.

 

Nowadays, such a definition is indeed rare. The poskim have thus ruled that it may be given to any poor person who is eligible to receive ma’aser funds. The Chazon Ish (Terumos U’ma’asros cited in Ba’Leilah Hahu p.12) has written that it may be given to anyone who is not “mesudar b’parnasaso” to the extent that he can sustain himself and his family.

CHECKS

53. Rav Moshe Feinstein, zt’l, ruled that one may fulfill the mitzvah of matanos l’evyonim with a check. This is true even if the check is post-dated. This is also the opinion of Rav Shlomo Zalman Auerbach, zt’l, cited in Halichos Shlomo 19:23, and of Rav Elyashiv, zt’l, cited in Yismach Moshe (p. 140).
54. Rav Nissim Karelitz zt”l on the other hand, is of the opinion that the check must be negotiable on Purim itself in order for one to fulfill the mitzvah. This may present a difficulty when Purim falls on a Sunday. In inner cities where they have check-cashing facilities open on Sundays, it would, of course, not be a problem.
55. There are those who have questioned whether these rulings in Israel are applicable in America where one may place a “stop payment” on checks. The truth is that both in Israel and in England a “stop payment” may be placed on a check as well – as long as there are funds to cover it.

MOURNERS

56. Although generally speaking one does not give gifts to an avel, a mourner, one may give him matanos l’evyonim because it is considered tzedakah.
57. A mourner within twelve months must, of course, give matanos l’evyonim, too. This is true also for a mourner within the seven days of shivah.
58. An onein, someone who has lost a close relative who has not yet been buried, may give matanos l’evyonim in the merit of the neshamah of the deceased, according to Rav Shlomo Zalman Auerbach, zt’l.

HOW IT SHOULD BE GIVEN

59. One may fulfill the mitzvah of matanos la’evyonim by giving the money even to a young child who is considered poor.
60. Matanos l’evyonim may be given anonymously. This, in fact, is the ideal form of fulfilling the mitzvah of Matanos L’evyonim.

SMALL AMOUNT TO MANY OR LARGE AMOUNT TO FEW

61. 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, zt’l, is quoted (Shvus Yitzchak 8:2 as cited in Kovetz Halachos, p. 92) that it is preferable to give fewer people a more significant amount. Rav Elyashiv seems to be emphasizing the simcha aspect of the mitzvah. Since either way one fulfills the mitzvah, one should perform it in the manner in which one feels most inspired toward dveikus b’Hashem.

MISHLOACH MANOS

THE MITZVAH

62. The Michtav M’Eliyahu writes that the best way to form a relationship is to give. When you give, you develop your ahavas Yisrael to that other person, and eventually to others. Mordechai and his beis din enacted that on the day of Purim each person must send a gift of at least two portions of food to a friend. This is seen from the verse in Megillas Esther, “U’mishloach manos ish l’rei’eihu.”

THE “TWO BLESSING” MYTH”

63. The mitzvah is to send two different foods. The two foods may certainly have the same berachah; there is no requirement the two different food items to have two separate berachos. This is one of the biggest misconceptions in hilchos Purim.

 

There is an issue, however, of taking one food item and cutting it in half into two slices. The Aruch HaShulchan (O.C. 695:14) writes that “just because one cut it in half it should be considered two foods?” Perhaps it is this statement of the Aruch HaShulchan that has caused the two-blessings myth to exist. If someone sends another two pieces of meat from two different limbs that taste slightly different, this is considered two foods (Mikraei Kodesh, Siman 38).

TWO DIFFERENT FOODS

64. The parameters of what constitutes two different foods have been delineated by the poskim. Rav Shlomo Miller, shlita, has ruled that one piece of roasted chicken and one piece of boiled chicken are considered two minim, but two different pieces of chicken prepared the same way, such as one top piece and one bottom piece are considered one min, one type of food (See Sefer Shoshanas Yisrael cited by Rabbi Moshe Friedman).

 

65. Similarly, a mixed vegetable salad is considered one type of food only, while cut-up vegetables to be mixed into a salad are considered two minim.
66. A sandwich or hamburger in a bun is considered to be one min. This is even if it has two all-beef patties, special sauce, lettuce, pareve cheese, pickles, and onions on a sesame-seed bun. The same would be true with a hotdog in a bun. What about the thousand-dollar Doma sandwich? That would be considered one min.

THE REASONS

67. What is the reason behind the mitzvah of mishloach manos? Two reasons are brought down. The Terumas HaDeshen (Siman 111) writes that it is to ensure that the recipients not run out of food items to serve for their meals.

 

68. The Manos HaLevi on Megillas Esther (9:19), written by Rav Shlomo Alkabetz and cited by the Chasam Sofer, writes an altogether different reason: to increase peace and brotherly love. This is the opposite of the characterization of the Jewish people by Haman as a nation that is “mefuzar u’mefurad,” spread and standing apart on account of internal arguments.

PREAMBLE AND INTENTIONS

69. Rav Alexander Ziskind of Grodno was one of the only two individuals who ever received an approbation on a sefer from the Vilna Gaon himself. In his sefer, Yesod V’Shoresh HaAvodah, he includes a preamble that one should recite before fulfilling the mitzvah of mishloach manos. Translated from the Hebrew text, it’s “For the unification of the Name of the Holy One Blessed be He, I am hereby prepared and ready to fulfill the positive mitzvah of the sages of “u’mishloach manos one to the other.”

 

70. When performing the mitzvah, one should not just perform it perfunctorily, but should focus on the qualities of the recipient and place within his heart a strong love for his fellow man. He should intend to honor him and to strengthen his inner joy with this package manos.

WHO IS OBLIGATED?

71. Men and women are both included in this mitzvah. The halachah is that men send to men, and women send to women. Women are obligated in the mitzvah because, according to the Mishnah Berurah, they, too, were involved in the miracle. A child should be instructed to fulfill the mitzvah just as one instructs a child to fulfill all the other mitzvos. The child may send to another child, as the other child is considered his or her peer.
72. 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.

HOW FANCY?

73. Another little-known halachah about mishloach manos is found in an esoteric Biur Halachah (written by the Chofetz Chaim) in Orach Chaim 695. He writes that the Chayei Adam has proved from a passage in the Talmud Yerushalmi that if one sends a Purim package to a wealthy individual, the package must be a respectable one.

 

74. Thus, one should not send something below the kavod of the recipient. The poskim have ruled that a lollipop is not considered chashuv for an adult, nor is a bottle of Poland Spring water or seltzer. To fulfill the mitzvah, the portions must convey sufficient regard for the recipient.

 

Rav Shlomo Miller, shlita, ruled that one does fulfill the mitzvah with flavored seltzer water, even though regular water and regular seltzer are not sufficient to fulfill the mitzvah.

WEALTH OF THE GIVER AND OF THE RECIPIENT

75. Getting back to the “respectable package” for the wealthy, the Biur Halachah writes that the Ritva’s comment on his version of the Talmud Bavli agrees with the Chayei Adam. A careful reading of the Ritva, however, reveals that the Ritva and Chayei Adam are not exactly the same. Both of them require an upgraded Purim package on account of wealth; of that there is no question. However, the Ritva’s requirement is of the wealth of the giver—not the recipient. According to the Ritva, if the giver is very wealthy, his package must reflect that as well and he cannot fulfill the mitzvah with a meager package. Since the Biur Halachah quotes both the Chayei Adam and the Ritva, both would seem to be authoritative. Therefore, one should not send something below the kavod of either the giver or the recipient.

NATURE OF THE PACKAGE

76. The mitzvah is fulfilled only with foods that are immediately edible or drinkable. The Magen Avraham, Vilna Gaon, and Chayei Adam hold this way. The Pri Chadash is lenient. We rule in accordance with the former view.
77. 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 la’evyonim than to give more mishloach manos to friends.

THROUGH A MESSENGER

78. Ideally, mishloach manos should be sent through a messenger, rather than be delivered personally. Generally speaking, we say, “Mitzvah bo yoser mi’b’shlucho”—it is a bigger mitzvah to do it oneself rather than through a messenger. Regarding the search for chametz before Pesach, it is better to do it oneself. Here, though, it is different.

 

The Chasam Sofer writes in his commentary to the Talmud (Gittin 22b), that the pasuk says, “and the sending of gifts—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.

 

79. Virtually all the poskim rule that a goy or a child may be a shaliach for mishloach manos. Rabbi Akiva Eiger, zt’l, was unsure of this, however.

SENT TOGETHER

80. Must the two foods be sent together? Rav Elyashiv, zt’l, is of the position that they must. May one of the foods be a liquid? Most authorities hold that one of the foods may certainly be a liquid (except for water), and this is the authoritative view. There is a reading of Rabbeinu Chananel that holds a liquid may not be one of the two food items. This view is apparently not l’halachah.

GIFT CERTIFICATES

81. Does sending money to buy food or sending a gift certificate for a restaurant work? Some Acharonim hold that it does, but many hold it does not. The language of the Rambam (Hilchos Megillah, Chapter 2) seems to indicate that it must be real food and not a gift certificate or money.

REFUSAL OF GIFT

82. What if a package is prepared and the recipient responds with a “No, thank you?” Has the sender fulfilled the mitzvah in such a case? According to the Terumas HaDeshen cited above in the reasons for the Mitzvah it would seem not; according to the second opinion of the Manos HaLevi he very well might. It is interesting to note that the Rema in O.C. 695 writes that one has fulfilled the mitzvah. The Pri Chadash questions this position and does not understand it.

 

The Chasam Sofer answers the dilemma by suggesting that the Rema holds like the Manos HaLevi. Perhaps one can point out, however, that even according to the Manos HaLevi, the full effect of the mishloach manos has not been achieved. Peace and brotherly love is a two-way street, and the giver doesn’t necessarily feel so good if his gift is refused.

 

So how can the Rema be understood? It is only if the recipient responds gently, “Don’t worry about it; you don’t need to actually give it to me.” Rav Ovadia Yosef, zt’l, however, holds that Sephardim should not rely on this Rema and should send the mishloach manos to someone else.

ANONYMITY

83. Does the recipient have to know who sent it, or does anonymity work? The Ksav Sofer (responsum O.C. #141) relates the issue to the two reasons mentioned above. He recommends that one be stringent and avoid anonymity. Rav Elyashiv, zt’l, ruled that one does not fulfill the mitzvah with anonymity.

 

LOST OR STOLEN

84. What happens if the mishloach manos that you had sent got lost or stolen? The Birchei Yosef writes that one must send it again.

THROUGH A CHILD

85. May one fulfill the mitzvah by sending to a child? The verse in the Megillah uses the term “U’mishloach manos ish l’rei’eihu—and the sending of portions each man to his peer.” The Aruch HaShulchan permits it and considers a child a “peer.” Other poskim disagree with the Aruch HaShulchan. It is, therefore, better to send it to an adult.

TO A MOURNER

86. What about sending shalach manos to a mourner? The Rema states that one should not send during the entire 12 months of mourning. This halachah is true for Ashkenazim. Sephardim, however, can receive mishloach manos during mourning. The mourner, however, should send to one person, but should avoid sending items that arouse great joy.

 

One may send to the spouse of a mourner. The Divrei Malkiel (Vol. V) writes that one may send to one’s teacher even if he is a mourner because this is considered similar to a payment of an obligation.

THE PACKAGING

87. Should at least two of the food items be wrapped separately or in two different containers? Some authorities (the Ben Ish Chai) hold that if they are sent together then the container itself may make it as if it is one food. Thus, Raisin Bran would only be considered one food item unless one separated the raisins from the cereal into two plastic baggies. Others (Sheim M’Shimshon, O.C. #31) write that the container does not make it into one food.

TIMING

88. When should the mishloach manos package be given? It must be given in the daytime and not at night. The mitzvah should also be fulfilled, ideally, before one begins the Purim seudah.

SCHOOL AND SHUL PROGRAMS

89. What about sending Mishloach Manos through the school and shul? Schools and shuls often send out a flyer and request you to participate in their mishloach manos program. While this idea is fantastic in terms of reducing the waste and excess in mishloach manos giving, the givers should be aware that one cannot and does not fulfill the actual mitzvah with this form of giving. Many people are unaware of this fact.

OTHER RULINGS OF RAV SHLOMO MILLER

90. Rav Moshe Friedman cites a number of other rulings of Rav Shlomo Miller, shlita.

• One still fulfills the mitzvah of mishloach manos if one did not have in mind to fulfill the mitzvah and just gave over the package to the recipient without thinking.
• If the recipient of the package was not aware that he or she has received it until after Purim, the sender has still fulfilled the mitzvah.
• One may send a package to a non-religious Jew, even though a berachah will not be recited on it. [It is recommended that actual ha’motzi products not be sent because of a possible violation of Lifnei Iver – placing a stumbling block before the blind.]
• A groom may be lenient and send mishloach manos to his kallah. It does not violate the halachos of creating a possible pre-marriage.
• If a shliach had delivered it before Purim and it was not eaten until Purim, the person has fulfilled the mitzvah. (It is recommended that a note be affixed to the package that states, “Please do not eat before Purim.”)
• If someone baked a shiur of challah even though she meant to send smaller cakes to a number of individuals, a berachah on taking off challah is recited.
• Rav Miller ruled that a sender may tovel a dish with a berachah when he or she sends a food that requires a dish, such as applesauce. However, when sending a candy dish where the candies in it are wrapped, a berachah is not recited on the tevilah.

WHAT TO THINK ABOUT WHEN PREPARING MISHLOACH MANOS

91. There are a remarkable pshatim that one can think about when preparing the Shalach Manos.  But first a question.  With what power did Haman succeed in getting his agenda passed?
92. The answer is that he pointed out to Achashveirosh – “yeshno am echad mefuzar umeforad bein ha’amim bechol medinos malchusecha – there is one nation scattered and separated from all the nations in all the states of your realm.”  He pointed out the division within us.  The Chasam Sofer points out that the word yeshno means that we are sleeping – we are thus sleeping in our achdus.
93. What does mishloach manos do?  It points out that we are indeed, one – we have an Achdus, a unity, that no other nation has and this mishloach manos awakens us to it. We are united in our love for each other.  This undoes the power of Haman and Amalaik.
94. There is a fascinating Targum Yonasan that is found in a different megillah – that of Megilas Rus.  Boaz mentions the fact that Rus both joined up with the Jewish nation (an amazing thing – being that she was a foreign princess) as well as that she did chessed with her mother-in-law.  The fact that they were both mentioned together indicates that both of these acts were performed on the same level of piety.  Imagine if a British princess, Princess Diana or someone like her, were to leave her royalty and join up in Lakewood as a kollel wife – availing herself of WIC and HUD.  It would be earth-shattering news.  And yet it did happen.  It happened with Rus.  What a remarkable accomplishment!

NO LIMIT TO WHAT WE PLACE IN A MITZVAH

But from this Targum Yonasan we see an even more remarkable chidush.  The chessed she did with her mother-in-law was equal to the first accomplishment!  What we see from here is that there is no limit to what we can put into a Mitzvah.  Let’s think about what we can, therefore, accomplish with Mishloach Manos.  In preparing them, we can counter the power and tumah of the sonai Yisroel – of the Hamans of the world, by showing our achdus. So let’s prepare, bake new, repackage, whatever it is that we do – all with intense kavana.  We should have the kavana of achdus.

 

 

MISHLOACH MANOS – GEULAH COMES FROM US

95. The Nesivos Shalom in his sefer on Megilas Esther explains that Purim is different from all the other yomim tovim – in that the ge’ulah did not come on account of zchus avos like it did on Pesach.

 

Rather, it came from the individual teshuvah of each member of Klal Yisroel.  He, therefore, explains that they enacted Mishloach manos as an expression of Hakaras haTov to each other – a manifestation of the gratitude we need to show all of our brethren for bringing about the ge’ulah then.  We can also have this idea in mind too.  And the sky is the limit in terms of the intensity of the kavanah that we have.

THE SEUDAH

96. It is a mitzvah to have a festive meal on Purim (Ramah 695:1). It is during this meal that one experiences the most profound growth and escalation in our connection to HaKadosh Baruch Hu. This meal should include both meat and wine.

And just as a pre-reminder:  Rav Chaim Kanievsky zt”l would learn some hilchos Pesach at the Purim Seudah to fulfill the Mitzvah of learning the halachos of an upcoming Yom Tov starting at 30 days before the time.

97. One should also wash on bread at this festive meal because there are many authorities who hold that it is an obligation (Raavya Vol. II Siman 563).  By the same token, it is preferable to have beef during this meal and not just chicken, as there are some authorities who hold that chicken does not fulfill the requirement of simcha. This meal should include meat and wine.
98. 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.

 

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.

 

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

 

99. 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.
100. 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.
101. The Nesivos Shalom notes that the word “wine” is absent in the formulation of the Shulchan Aruch: “Chayav adam lib’sumei b’Puraya ad de lo yada.” The reason, he writes, is that we must become inebriated with the concept of Purim—not with wine. The concept of Purim is that Hashem is close and that we can achieve remarkable dveikus b’Hashem at this time. No matter how distant we are—even if we are “arur Haman” in terms of our general distance from Hashem, we can become, at this particular time of Purim, as close as “baruch Mordechai.”
102. Aside from this, the mitzvah of drinking is only at the seudah. And there are numerous interpretations which seem more in line with the guidelines that the Torah requires of us.
103. One pshat is that “ad de lo yada” means “ad v’lo ad bichlal”— never get to that point. Rav Avigdor Miller, zt’l, held that way. The Aruch HaShulchan (695:3) states that it means to reach a point where one would be unable to recite an ancient poem with the stanzas “cursed is Haman” and “blessed is Mordechai.”
104. The Rema writes that one is merely required to drink “a little more than usual” on Purim, which would cause one to fall asleep.

Another explanation (see Magen Avraham 695:3) is that one should drink to the point where one is unable to calculate the gematrias of “cursed is Haman” and “blessed is Mordechai.”

The Ba’al HaMaor writes that the reason that the Gemara tells us the story of Rabba killing Rabbi Zeira was to show us why we should not be drinking on Purim.

There is a fascinating Gemara that backs up this idea. The Talmud Yerushalmi (Tractate Shabbos 8:1) explains that Rabbi Yehudah bar Illai would only drink wine from Pesach to Pesach. The implication is that Rabbi Yehudah Bar Illai did not drink wine on Purim. The Talmud Bavli has a similar statement in Nedarim (49b).

There are three possible understandings of this passage of the Yerushalmi. The first is that, indeed, this is the case, but the halachah is not in accordance with Rabbi Yehudah bar Illai. The second possibility is that we are misreading the import and implication of this Yerushalmi. The third possibility is that Rabbi Yehudah bar Illai had a perfectly valid reason not to consume wine on Purim and was in complete accordance with our statement in the Gemara which is cited by the Shulchan Aruch.

The Shaarei Teshuvah (695:2) writes clearly that we should interpret the Yerushalmi in this third method. The Yerushalmi understands that Rabbi Yehudah bar Illai had a weaker constitution and that drinking wine would actually damage his health, body, or general welfare.

A very good argument can be made that in contemporary times, we all share the status of Rabbi Yehudah bar Illai, since, medically, even one time drinking can cause severe damage to the brain and heart. Over time, drinking can cause extreme damage to the liver, kidneys, and pancreas. It has also been linked to developing cancers.

 

STATE OF HAPPINESS

105. A person should eat and drink the seudah in a state of happiness. One should gladden every family member at this meal (See Eliyahu Rabba 695:4 and Rashi Megillah 9:28).  Individual attention should be given to each family member.

AT LEAST TWO ITEMS

106. The meal should have at least two items, meat and some other dish (See Rambam 2:15 who learns that the obligation of Mishloach Manos stems from the obligation of the Seudah).  This is at a minimum. Indeed, the Rambam indicates that one should arrange and organize the best meal that one can (Hilchos Megillah 2:15).

OTHER MINHAGIM

107. There is also a custom to eat a kreplach at the Seudah, which is meat covered with a dough. This is because the entire holiday came about through hidden means (Likutei Maharich).  Some have the custom to eat Hamantaschen at the meal (Taamei HaMinhagim, Aruch HaShulchan and perhaps the Kitzur Shulchan Aruch).
108. Traditionally, hamantaschen have been made out of poppy seeds, although, of late, there are all sorts of other fillers that have popped up. Why poppy seeds? The minhag was based upon a Ramah in Shulchan Aruch, where he cites the Kol Bo and writes (OC 695:2), “Some say that it is a custom to eat zironim – seeds on Purim, as a commemoration of the seeds that Daniel and his friends ate in Babylonia.”
109. 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.

WORKING ON PURIM

110. 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 haircut or cut one’s nails on Purim.

112. 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).
113. Work involving a Mitzvah is completely permitted.

MOURNING ON PURIM

114. 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. As a reminder, Mourners must give Mishloach Manos but should not receive.

MARRIAGE ON PURIM

115. 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.

PURIM FALLING ON A SUNDAY

116. 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.  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.
117. 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.  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.

PURIM AFTER MOSHIACH COMES, PURIM KOTTON AND THE DALET PARSHIOS

118. So what will Purim be like AFTER  Moshiach comes? There is a famous Yalkut Shimoni (#944) referring to the time of Moshiach that states, “All the holidays are destined to be negated but the days of Purim will never be negated forever.  Rav Elazar says that Yom Kippur will also not be negated.”  The idea is also found in Midrash Mishlei.
119. Regarding this Midrash, Rav Moshe Feinstein zatzal is quoted (page 160) in the second volume of Mesoras Moshe (printed Taives 5776) that his grandson, explained to Rav Moshe that his wife’s shul had purchased for him a silver Chanukah menorah as a wedding gift, but he hoped never to use it. Rav Moshe zatzal expressed confusion. His grandson explained that he hopes that Moshiach will come beforehand and the above Midrash will apply. Rav Moshe explained that when the Midrash refers to Purim, it also includes Chanukah – because they are both of the same type of Yom Tov.  In other words, Chanukah will always be around as well – just like Purim.

There is another source to this idea.  Rav Yoseph Karo, author of the Shulchan Aruch had kept a diary in which he included the learning sessions he had had with a Malach.  The Sefer is called “Maggid Mesharim.”  Rav Karo also mentions the idea that both Purim and Chanukah will not be abolished (See Maggid Mesharim Parshas Vayakhel)

The Bnei Yissaschar writes (Maamar Chodesh Adar 4:8) that this Midrash does not actually mean that the other holidays will be abolished – because nothing of the Torah will be erased.  Rather, the intent is that the new Geulah will be so remarkable that it will cause all of the other Moadim to pale in comparison.  Nonetheless, we will still be observing them.  The Satmar Rebbe zt”l in Divrei Yoel Motzei Yom Kippur (page 418) writes the same thing.

ADAR

120. 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.
121. 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.  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.
122. 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.

 

PURIM KOTTON

 

123. Every 19 years, there are 7 years in which an extra month is added. These years are 3, 6, 8, 11. 14, 17, 19 in the 19 year cycle.  5784 is the 6^th year of the cycle.  The month that is added is an Adar Rishon.  Purim is held in Adar Sheini.  But on Afar Rishon we do have a day called Purim Kotton.
124. The Mishna Brurah (697:2) tells us that it is the custom of Klal Yisroel to conduct a festive seudah on Purim Kotton. It is also true that we do not recite Tachanun on that day. What special message does this give us?

 

The Chida, Rav Chaim Yoseph Dovid Azulai in his Birchei Yoseph, focuses on an extra hidden message taught to us by the Ramah.  The Ramah begins his comments on Orech Chaim with the idea of Shivisi Hashem leNegdi samid – placing Hashem next to you at all times.  The Ramah ends his great work with the idea of making a mishteh – a feast, on Purim Kotton.  The message?  The Birchei Yoseph explains that they are both two sides of the same coin – vetov lev mishteh tamid – one who is of good heart is in a festive mood at all times.

 

Purim Kotton occurs 7 out of every 19 years.  The Halachos of Purim Kotton are not that we read the Megillah on the 14th of Adar Rishon, but we do make a festive meal.  We do not say the portions of davening that evoke sadness.  This is the special Avodah of this day.

 

The Yom Tov of Purim Kotton thus reflects the idea that ivdu es Hashem b’simcha is an important aspect of serving Hashem.  We have to be sameach b’chelko.  The standard translation of this idea is to be happy with one’s lot – a theme that Purim Kotton represents.  The great Kabbalistic masters, however, understand this phrase that one is happy with his chailek – that is the Chailek Eloka mimaal – the Divine portion from above that is a part of the Torah neshama.

Let us also not forget that Yom Kippurim is described as a day that is likened to Purim.  In other words, the closeness that we feel to Hashem during the time of Purim is reflected on Yom Kippur.  The Slonimer Rebbe writes that it is inconceivable that Yom Kippur has the aseres yemai Teshuvah – and Purim which seems to be the primary source of this special day of closeness to Hashem does not.

The Slonimer Rebbe answers that indeed there are preparatory days.  The Megillah may be read on the eleventh for those who live in areas that do not have a minyan and who have to travel.  When is ten days before this time?  It is Rosh Chodesh Adar.  Thus the idea of mishenichnas adar marbim b’simcha is part of the ten days of preparation akin to the aseres yemai teshuvah.

The Nesivos Shalom explains that the impetus of Purim was Mordechai’s incredible emunah – his faith and bitachon in Hashem.  He points out that it does not say that Mordechai did not bow down or prostrate himself.  It says, and Mordechai would not bow down and would not prostrate himself.  Why the different verb case?  To show his remarkable emunah and bitachon in Hashem.

Chazal tell us that intense bitachon and trust in Hashem is one of the ways in which we can actually change reality.  This is also reflected in Mordechai’s response to Esther, “For if you remain silent, salvation and redemption shall come from another source..”  Mordechai was absolutely sure in Hashem’s redemption.

Putting all this together we have the following messages:

 

• the Ramah’s message about Purim Kotton – that it is two parts of the same coin – having a festive mood and placing Hashem next to us constantly.
• Sameach b’chelko means being joyous in our Divine portion from Above that forms part of our soul.
• The preparatory nature of Adar.
• The knowledge that trust in Hashem can change worlds – can truly imbue meaning and depth in the festive seudah that we will conduct today.

TAANIS ESTHER

125. 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.
126. Esther herself fasted for three days, but she did so during the month of Nissan. Since this was when we were redeemed and when the Mishkan was erected – we rather make the fast in Adar.
127. Taanis Esther is not as obligatory as the four written fasts. 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.
128. 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.
129. 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.

REGULAR PURIM AND SHUSHAN PURIM

130. The holiday of Purim was split into two days – because the salvation and fighting that occurred in the capital of Persia, Shushan happened on a different day than the salvation of Jews elsewhere. It happened one day later on 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.

MACHATZIS HASHEKEL

131. 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.
132. 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.
133. 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.
134. 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.
135. If one neglected to give the Machtzis HaShekel immediately before Purim, he may do so until Rosh Chodesh Nissan.

THE FOUR PARSHIOS

136. There are four special Parshios that Chazal instituted to 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.
137. 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.”
138. 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.
139. 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. 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.
140. 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.
141. 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.  These four Parshios are read in addition to the weekly Torah portion.

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.

PARSHAS ZACHOR

142. On the Shabbos before Purim, we read a special maftir from a second sefer Torah. It is from Sefer Dvarim (25:17-19) in which we are commanded to remember the evil of Amalek and to eradicate it from the face of the earth.  What is it about Parshas Zachor that makes it so unique? What does the Torah want us to do with remembering Amalek to extinguish it’s memory – isn’t it, at first glance, counter-intuitive? Also, why did Chazal ordain that we fulfill this Mitzvah on Shabbos?  Finally, how can we utilize this Mitzvah to gain inspiration in our Avodas Hashem?

UNLEASHED FORCES

Long ago, at the very beginning of time, different forces were unleashed in the universe.  Some were unleashed by Hashem, and some were unleashed by the actions of mankind.  There were forces of goodness of purity.  There were impure forces.

THE OHR HAGANUZ

One such force was the Ohr HaGanuz – the hidden light.  There are figurative and physical understandings of this light – and both are true.  The complete physical aspects of the light were put away for Tzaddikim – in the future, but the figurative understanding is that Tzaddikim see that every event, every aspect of the universe – is controlled completely by Hashem.  Ain Od Milvado.  Understanding this, we see from one end of the universe to the other.

MAN HAS BECHIRAH

Man was different than the other animals.  Man was endowed with something called Bechira – freedom of choice.  He had the ability to choose good over evil. Man could utilize the impure destructive force in his choice toward evil.  Likewise, he could utilize pure forces in his choice to pursue good.

MAHARAL’S EXPLANATION

The Maharal, Rabbi Yehudah Lowe, was a master Talmudist and also was fully fluent in the esoteric knowledge of Kabballah.  In one of the Maharal’s works, Ohr Chadash, he explains (intro. P. 51) that the snake discussed in Bereishis represented the dark and impure destructive force in the world.  The evil Haman in the story of Purim also represented and utilized the primordial destructive force.  The sages of the Talmud, were well aware of this.

The Talmud (Chulin 139b) asks, “Haman – from the Torah – where can he be found?”  The Talmud answers with the verse in Bereishis 3:11 “Hamin (spelled the same) Ha-Aitz asher tzivisi levilti achal mimeno achalta?”   In context, it is from Hashem’s response to man – Did you eat from the tree that I commanded of you not to partake?

MAHARAL’S DEEPER EXPLANATION OF THE GEMORAH

The Talmud, explains the Maharal, is not merely revealing a symmetrical siman.  No, it is revealing to us that this was the primordial destructive force which was unleashed – a force that defined Haman and the evil that was his forebear – Amalek.

AMALEK – ME’UKAL – WARPED

Rav Chaim Vital explains (Aitz HaDaas Tov Vol. III p. 105) that Amalek has the very same letters as the Hebrew word – M’UKL – warped.  Amalek is the apogee of warped and distorted justice.  Warped and distorted – destructive thinking.  It is the anti-thesis of that which is pure and just.

MORDECHAI – REPRESENTS FORCE OF GOODNESS

Mordechai, on the other hand, represents a primordial force of goodness – the cure, the antidote to the destructive and evil force.  The Gemorah points this out as well.  “Mordechai – from the Torah – where can he be found?”  The Gemorah answers based on the pasuk in Shmos (30:23), “Take for yourself “pure myrrh – Mor Dror.”  This refers to the Ktores – upon which the Gemorah in Shabbos (89a) states that it stops death and destruction.

Parshas Zachor then is the remembering of our mission of the triumph of good over evil.   Haman’s plan of the wholesale murder and destruction of men, women and children who symbolize the concept of Hashem in the world – His Great Name –  was set aside.  How?  Through the actions of our leaders – Mordechai and Esther.

WHAT ESTHER AND MORDECHAI REPRESENT

Esther represented self-sacrifice – giving of herself so that the people will live.  Rav Meir Simcha of Dvinsk – the Meshech Chochma explains that Esther’s original plan was to give her own life up – so that Klal Yisroel should survive.  That is why she never revealed her own destiny. Rav Yeruchan Olshin shlita explains that Mordechai represents Chessed as well.  He looked after a kidnapped Beis Yaakov girl, for years – alone in the palace.  This chessed helped save Klal Yisroel at the time.

WHY SHABBOS?

Why on Shabbos?  Because Shabbos represents the mission of Klal Yisroel – to build and to do the ratzon Hashem.  Shabbos has always been viewed as the symbol or flag of the Jewish nation.  Just as patriots look at their flag as more than a mere dyed cloth with fancy designs, so too is Shabbos viewed in the eyes of the Jewish people.  The Sheiltos of Rav Achai Gaon explains that Hashem instructed us to rest on Shabbos, just as He rested from all creative acts on Shabbos.  Observing Shabbos is a sign of our deep belief in Hashem – that it was He who Created the world and that we should Create as well – create rather than destroy and build.

GENERAL DEBATE OF THE RISHONIM

There is also a debate among the Rishonim as to the underlying reason for the requirement of Parshas Zachor. The Sefer HaChinuch understands this Mitzvah as a means of encouraging the men of Klal Yisroel to battle to defend against an implacable enemy. His position is that women are exempt from this Mitzvah.

Not so the Sefer Mitzvos Ketanos (Rav Yitzchok Ben Yosef 1210-1280), also known as the SMaK. He is of the position that the reason is to realize that Hashem saved us from the hand of Amalek and so that we will always be in awe of Him so that we not sin against His will. This position could perhaps be traced to the words of the Targum Yonasan on the verse “Lo Tishkach” (Shmos 25:19). He writes, “v’afilu l’yoma Malka d’meshicha lo tisnashi” – that it applies even to the times of Moshiach.

NESIVOS SHALOM’S DEFINITION OF YIRASH SHAMAYIM

There is also a fascinating explanation of Yiras Shamayim, fear of Heaven that is provided by the author of the Nesivos Shalom. It is different than the explanation that is commonly given. We are afraid of losing our unique bond and relationship with Hashem – our dveikus to Him. He give a moshol, a parable. Imagine you are drowning in a vast ocean. A lifeguard jumps in and rescues you, You hold on to him for dear life – afraid to let go. You are afraid of losing that connection you have with him.

So too here, Yiras Shamayim, according to this explanation of the Nesivos Shalom is that you are afraid of losing that special relationship that you have with Him.

Aside from the aforementioned explanation of the Maharal of the cosmic significance of the battle between Klal Yisroel and the forces of destruction, we have now another explanation.  According to the combined SMaK’s and Nesivos Shalom’s explanation, we read Parshas Zachor to further cement the notion within us that Hashem saved us from the hand of Amalek and so that we will realize how precious our relationship with Hashem is and that we should be afraid of losing it. This will encourage us not to sin and do aveiros – which will distance ourselves from Him. According to the Sefer HaChinuch (and also the Ramban’s explanation) the obligation is combined with the Mitzvah of destroying Amalek. Many people explain that Amalek represents the epitome of evil. The intent we should have then is that we must fight that which epitomizes evil in all that we can.  This fits with the Maharal’s explanation.

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