Purim 4

Let's have a look at the laws of Purim.

1. Reading the Megillah, or hearing it read. Although this is not mentioned in the Megillah itself, this was an enactment of the ancient Sanhedrin. We recount the miracle with the reading of the story from a handwritten scroll, much like the Torah scroll itself. The reading is done both in the evening and again in the daytime of Purim. In most places, that would be the 14th of Adar. In cities walled from the time of Joshua, it is read on the 15th of Adar, as that is when the Jews of Shushan rested from battle and celebrated. In places where we are uncertain if they were walled at that time, it is read both days. If a city had such a wall, but it no longer exists, the reading would still be on the 15th. Why from the time of Joshua and not from the time of the Purim story? In the days of Esther, the Land of Israel was in ruins, and had no cities with walls intact. For the honor of the Land, the rabbi fixed the determining point at the time of Joshua. An interesting point of dispute is the city of Jericho. It had a wall when Joshua got there, but no longer had it when he conquered it.

2. Feasting and joy. The word used for feasting here is "mishteh", which actually means "drinking". As noted in an earlier post, the Talmud says we must drink until we don't know the difference between "Blessed is Mordecai and cursed is Haman". Some drink literally to that extent, others just drink a little more than usual. (People with an alcohol problem are exempt). Most of the "action" in the Megillah occurs around drinking parties. Wine can either relax us, and expand our consciousness, or befuddle us and cause us to make poor choices. This is the mystery of imagination and illusion. Purim is all about pulling the mask off of illusion, and finding G-d; both in history, and in our personal lives. The obligation of a festive, joyous feast is specifically by day, although many choose to get a head start already in the previous evening. Sepharadim and Ashkenazim differ in the timing of the feast. Sepharadim generally have it beginning before noon. Ashkenazim have it towards evening, continuing into the night. The reasons are to draw the sanctity of Purim into the days ahead, and to celebrate the sanctity of the 15th, at least a little. If one is following that custom, the main part of the meal should be had before sundown, stretching into the evening with refreshments, more drinking, and words of Torah. Most groups, however, only begin the meal around sundown, with most of the feasting occurring after dark. This has been denounced by many as invalid, Those who follow this custom argue its validity based on several things; on minority rabbinic views that the "day" continues for about an hour after sundown, the idea that until we pray the evening service it is still day (no basis for this), and the Ashkenazi opinion that custom trumps law. Many who follow this custom will eat an earlier meal in order to fulfill the obligation, and a later meal to fulfill the custom. (I am so glad that I am Sepharadi!). Many Hasidim, especially Hungarians, celebrate both days, even putting more emphasis on the second. This is based on Midrash.

3. Matanot L'evyonim. Every man and woman must give charity to at least two poor people. In Ashkenazi tradition, most simply distribute change to beggars, although many rabbis encourage much more generous giving. Sepharadic rabbis disagree, seeing the requirement as insuring that the poor will also have a Purim meal. Change will not do. The gift should be large enough to buy at least a roll with something to spread on it. The money should come to the poor people's hands early enough on Purim, that there will be enough time to purchase food. (Some allow simply putting the money aside until we find such poor people, others say that this negates the basic intent.) Today, there are organizations that one can donate to online, that distribute the money on Purim day.

4. Mishloach Manot (sending portions of food). Each person, man or woman, must send two "portions" of food to at least one neighbor. Here, too, traditions and opinions differ. Ashkenazim generally send baskets of sweets and pastries. Sepharadim (and some Ashkenazim) argue that the gifts must constitute enough for a simple meal, not just "goodies". The Talmud suggests that those who cannot afford this, can simply exchange their Purim feast with a friend. Also, the custom of sending "family to family" is problematic, as it is an individual obligation, not a familial one. What I do is have every adult in my family send one "significant" mishloach manot to a friend, but also prepare several packages of goodies to give to the many people who send to us. The custom has become accepted in the last few centuries for a man to send to a man, and a woman to send to a woman, so as not to create a situation where one's intentions are misconstrued. There are many "folklore" customs, such as that the two kinds of food need to be of types that would require two different blessings, or that one of the "portions" must be a drink. There is no basis for either. In fact, the contrary is evident in Talmud. Of course, there is no problem adding a beverage, if the minimum requirement of portions of food has been met.

RAMBAM says that our emphasis should be on charity to the poor, rather than gifts of food for our neighbors.

The major themes of Purim deal with recognizing G-d in our lives, and ensuring good relations with others, primarily in seeing that they, too, have the means to rejoice. In my next post, I will go deeper into the message of Purim, especially as it relates to baalei teshuvah and converts.