The Ba'al Koreh should intend to fulfill the Mitzvah of Zachor and remember the wickedness of Amalek. He should also have in mind to be Motzie the congregation.
The congregation should have in mind to fulfill the Mitzvah of Zachor in accordance with Halachah. The person receiving the Aliyahshould have in mind to be Motzie the congregation with Birkas Hatorah recited before and after the Torah reading. [He should recite the Brachos loud enough for the congregation to hear]. This practice accommodates those who contend that the Brachos are an integral part of the Mitzvah (ט"ז סי' תרפ"ה ס"ק ב').
Some Poskim maintain that although the Ba'al Koreh himself fulfills the Mitzvah even without understanding the meaning of the Lashon HaKodesh words he is reading, nevertheless the listeners must understand what is being read in order to be Yotzei [as in Kiddush and Birkas Hamazon, עיין סימן קצ"ג סעיף א' ומ"ב סק"ה]. Strictly speaking, it suffices for the listeners to understand the general narrative about Amalek (without understanding the meaning of each word), nevertheless it is preferable for them to understand the meaning of every word. Therefore, it is advisable to prepare in advance (e.g. at the Friday Night Seudah) and learn the meaning of those Pesukim.
The Correct Pronunciation of the Word "Zaycher"
The Mishna Berurah writes, ‘Some say that you should pronounce 'Zaycher Amalek' with a Tzeirei under the Zayin. Others say you should pronounce 'Zecher Amalek', with a Segol. Therefore, it is best for the Ba'al Koreh to read it twice.
There are several views regarding how this should be done:
a) Just the word ‘Zecher’ is repeated.
b) The 4 words ‘Timche Es Zecher Amalek’ are said twice.
c) The entire Passuk is read twice.
The common Minhag is to first read ‘Timche Es Zaycher Amalek’ and then ‘Timche Es Zecher Amalek’ (without returning to the beginning of the Passuk).
The Obligation to Read Parshas Zachor – Min HaTorah or Miderabanan
The Passuk says: ‘Remember what Amalek did to you… do not forget.’ The words 'remember' and 'do not forget' seem to be repetitive. The Gemara (מגילה י"ח) explains that if the Passuk would just say 'do not forget', it would be sufficient to remember it in our minds. Now that the Passuk also says ‘remember’, we understand that the Mitzvah is to verbally remember what Amalek did to us. This forms the basis of the obligation to read Parshas Zachor.
There are four opinions in the Rishonim, as to what aspect of the Mitzvah is Min HaTorah, and what is Miderabanan:
a) Terumas HaDeshen and Shulchan Aruch (סימן קמ"ו סעיף ב')
Min HaTorah one is obligated to read it from a Sefer Torah with a Minyan.
Miderabanan it is read on the Shabbos preceding Purim.
b) Tosafos and Ritva:
Min HaTorah it can be read without a Minyan but it must be read from a Sefer Torah. Miderabanan it must be read with a Minyan.
c) Rashba:
Min HaTorah it can be read from a Chumash.
Miderabanan it must be read from a Sefer Torah with a Minyan.
d) Rambam and Ramban:
Min HaTorah one must verbalize the wicked deeds of Amalek, but it does not need to be done by reading Parshas Zachor.
Miderabanan one must read Parshas Zachor with a Minyan.
The Mishna Berurah (סימן תרפ"ה ס"ק ט"ז) appears to rule like this opinion.
Are Women Obligated in Zachor
Women who have difficulty coming to shul to hear Parshas Zachor, are not obligated to do so. (They can read it at home from a Chumash instead.)
The Sefer HaChinuch (Mitzvah 603) writes, that women are not obligated in the Mitzvah of Zachor (remembering the obligation to annihilate Amalek), since women do not engage in battle. Similarly, In the Shut Toras Chesed (או"ח ל"ז, ה') it is written, ‘We have never heard of anyone obligating women to hear Parshas Zachor in shul, and we should not rule against this Minhag Yisroel’.
However, the Minchas Chinuch asks several questions on the Sefer HaChinuch and concludes that women are indeed obligated in this Mitzvah. Similarly, in the Shut Binyan Tziyon (החדשות סי' ח'), Rav Nosson Adler is quoted as saying that women are obligated.
Ways of Reading Zachor for Women
If some women could not come to Shul to hear Parshas Zachor at the end of Keriyas Hatora, the ideal solution would be that a majority of a Minyan of men (6 or 7) should have in mind during the reading of Zachor not to fulfill the Mitzvah [alternatively, they could leave shul before Parshas Zachor is about to be read]. They should then remain in Shul after davening (together with other men to complete the Minyan), and then read Zachor with the Brachos before and after, being Motzie the women assembled in the Ezras Nashim. (The benefit of this option is, that the women fulfill the Mitzvah also according to the Taz (סי' תקפ"ה סק"ב) who writes that if one does not hear the Brachos one is not Yotzei).
Less preferred solutions include reading for women from a Sefer Torah without a Minyan of men (however, some opinions contend that without a Minyan of men the Mitzvah cannot really be fulfilled), or reading for women with a Minyan of men who have already been Yotzei, hence the Brachos cannot be recited (according to the Taz this is Me'akeiv).
Another option is that after reading the third Aliya at Mincha from next week’s Parsha, before the Bracha of 'Asher Nassan Lanu'' is recited by the one who received the 3rd Aliyah, the Sefer Torah is quickly rolled to Parshas Zachor and the Ba'al Koreh then reads from there (עיין סי' קמ"ד) .
Ta'anis Esther
The 13th of Adar is a Ta'anis Tzibbur known as Ta'anis Esther. This fast is not a symbol of mourning, but rather to remind us that Hashem sees and hears us in times of need when we fast and do Teshuva with all our hearts, just as Hashem did for us in the time of Mordechai and Esther.
Children under the age of Bar/Bas Mitzvah are not obligated to fast at all, not even Ta'anis Sha'os.
A sick person does not fast, even if fasting is not dangerous for him. He may eat and drink normally, and is not required to make up the fast on a different day.
The definition of a 'Choleh' who does not need to fast, is someone who is fit to be in bed or cannot function due to his sickness or weakness.
Someone who suffers from aches and pains that do not affect his ability to function (such as a pain in the eye) - does not fast. However, he should make up the fast on another day.
Pregnant and nursing women do not fast. The classification of a pregnant woman is from when she is aware of her pregnancy, even within forty days from its onset. The exemption of a nursing woman includes even if she is nursing only partially. If the woman is not nursing, even if she is still within twenty-four months from birth, she needs to fast.
A woman within thirty days of giving birth does not fast. We are lenient and consider the thirty days from the actual time of birth (מעת לעת).
A woman who suffered a miscarriage: If the miscarriage was after forty days from the onset of the pregnancy, she is considered a 'Yoledes' and does not fast as long as she is still within thirty days of the miscarriage.
Healthy persons must take reasonable steps to ensure they are able to fast. Therefore, one should not strain oneself if by doing so he will eventually be considered a 'Choleh'.
Since Ta'anis Esther is not a fast of mourning, it is unclear as to whether those who are exempt from fasting, are permitted to eat meat and drink wine or to indulge in other delicacies. Lehalacha; in order not to be different from the Tzibur who are fasting, one should refrain from eating these special foods.
Someone who wants to get up early and eat before daybreak (Alos Hashachar), must stipulate before he goes to sleep that he is not accepting the fast until daybreak.
It is permitted to shower and have a haircut on Ta'anis Esther. So too, it is permitted to hear music since it is not a fast of mourning.
If needed, it is permitted to brush one's teeth and/or rinse out one's mouth with water. The Mishna Berurah ((סי' תקס"ז מ"ב ס"ק י"א, when referring to the ד' צומות, allows this only in a situation of discomfort. However, since Ta'anis Esther is a less severe fast, it is permitted whenever needed.
"Machatzis Hashekel"
During Chodesh Adar, money is given to Tzedakah in remembrance of Machatzis Hashekel. (One should be careful not to say 'This money is for Machatzis Hashekel').
The accepted Minhag is that the Machatzis Hashekel is given before Mincha on Ta'anis Ester.
Someone who did not give it until Purim can give it until the end of Chodesh Adar.
The common custom of most Ashkenazim is to give three coins, each one that is called a “half” in the accepted currency used in that country. For example, in Eretz Yisrael three half Shekel coins can be used. In places where the euro or dollar is used, three half euro or half dollar coins are used. Some have the custom of giving three pure silver coins of the old ‘half a Dollar’. These can often be bought from the Tzedakah boxes found in the Shuls on Ta'anis Esther. After acquiring them, he uses them to fulfill the Mitzvah and returns them to the box.
If the U.S. dollar is not the accepted currency of that country, one should give three coins of half of the local currency as explained above.
Another custom is to donate the monetary worth of Machatzis Hashekel which is mentioned in the Torah. This is estimated to be about 9.6 Grams of silver. Many Sephardim follow this custom, however for children it is sufficient to give three coins that are called ‘half’ in the local currency.
[The value of silver changes constantly [recently there have been significant fluctuations] and some add a sale tax where applicable, while others do not. Up-to-date information on the current monetary value of silver can be obtained via the Beit HaHora’ah hotline, extension 84.]
A child below thirteen is not required to give Machatzis Hashekel. Nevertheless, it is customary to give also for children, and even for babies to be born. Many have the custom to give for women and girls too.
A father who gives Machatzis Hashekel on behalf of his child, should continue doing so until the boy is Bar Mitzvah. Regarding women and girls, there is a debate as to whether one may decide to stop to give for them. In practice, one is allowed to discontinue giving for women as long as his practice is classified as Tzedakah which would categorize it as 'Nidrey Mitzvah'. Therefore, if he proclaimed on Erev Rosh Hashana that his promises should not have the status of a Neder, or if one clearly had in mind that this custom should not last forever and he did not do this Minhag three times, he may choose to discontinue.
Machatzis Hashekel should be given to the poor (alternatively, they can be given for the needs of the Shul).
Machatzis Hashekel should not be given from Ma'aser money.
Purim night
The Mishna Berurah (סי' תרצ"ה סק"ג) writes that it is proper to wear Shabbos clothes from the onset of Purim. The house should be made respectable, including lighting candles, setting the table and making the beds. Nowadays that we have electric lighting, many do not light candles on Purim night.
One recites 'Al Hanissim' in Shemona Esrei after Modim. At the conclusion of the Shemona Esrei, the custom is that the Chazan says the complete Kaddish including Tiskabeil, followed by the reading of the Megillah. After the reading, 'Ve’ata Kadosh' is recited, followed by the complete Kaddish omitting Tiskabeil, and 'Aleinu' is then said.
'Al Hanissim'
We say 'Al Hanissim' during all three Tefillos of Purim.
If one forgot to say it, the Halachos are as follows: If he remembered before he said Hashem's name at the end of the Bracha of Vechol Ha’Chayim, he returns to 'Al Hanissim'. If he already said Hashem's name, he should finish the Bracha and not go back.
However, before saying the 'יהיו לרצון' after 'אלוקי נצור' one may add it as a special Tefilla:
'הרחמן הוא יעשה לנו ניסים ונפלאות כשם שעשית לאבותינו בימים ההם בזמן הזה בימי מרדכי ואסתר וכו'.
If one already finished davening and realizes that he omitted Al Hanissim, he does not repeat the Shemona Esrei.
Eating before Megillah Reading
One may not eat even a small amount before the Megillah reading (both at night and at day). In a case of necessity, for example if someone feels unwell or is having difficulty continuing fasting after Ta'anis Esther, he may eat a small amount (טעימה) before the Megillah reading [after Tzeis Hakochavim].
The classification of טעימה is:
Bread or Mezonos less than a Ke'Beitzah.
Fruits, vegetables or snacks (that are not from grain), or drinking beverages. These are considered as טעימה'' even when consumed in large amounts.
Drinking water is permitted even for those who do not endure great difficulty.
Drinking wine or other alcoholic beverages is prohibited if drinking more than a Ke'Beitzah.
If someone is unwell, and eating a small amount of food is insufficient, he should appoint a 'Shomer' to remind him to read the Megillah. He may then eat as much as needed.
These Halachos are essentially the same for both men and women. Nevertheless, one should be aware that it is common for women to have acute difficulty fasting [especially those who hear the Megillah later in the evening, or those who take care of small children, etc.], and in case of necessity they are allowed to eat a small amount (טעימה), as mentioned above.
The Halachos of Megillah Reading
Women are obligated in Megillah reading just like men, both in the evening and in the morning. Although it is a 'Mitzvah SheHazman Gerama' (a Mitzvah limited to a certain time), women are nevertheless obligated since they also had a part in the miracle of Purim.
The time of reading the Megilla: The reading in the evening starts at Tzeis Hakochavim and continues until daybreak (עלות השחר). The day reading is from sunrise נץ החמה)) until sunset. However, one is Yotzei B'dieved from daybreak (עלות השחר).
The Brachos Recited Before Megillah Reading
Before starting to read the Megillah, the Minhag is for the Ba'al Koreh to unroll the entire Megillah and fold it 'page on page'. The listeners who have their own Megillah need not do so.
The Ba'al Koreh must have in mind to fulfill the Mitzvah of Krias Ha'Megillah for himself and for the congregation. Those who are listening must have in mind to be Yotzei.
The Brachos over the Megillah are recited while standing, and the congregation should also stand. [Some Bnei Sepharad have the custom that the congregation remains seated during the Brachos]. During the actual reading the Ba'al Koreh stands, whereas the congregation may sit. A person who reads the Megillah for less than ten people, or for women (even more than ten) may sit.
The Ba'al Koreh recites three Brachos, 'Al Mikra Megillah', 'She'asa Nissim' and 'Shehecheyanu'. The Minhag of Bnei Sepharad is to recite the Bracha of 'Shehecheyanu' only before the evening reading, whereas Bnei Ashkenaz recite it also before the daytime reading.
[A Ben Sepharad who davens Purim morning in an Ashkenazi Minyan may answer 'Amen' on the Bracha of 'Shehecheyanu', and it is not considered to be a Hefsek. Concerning the fact that Ashkenazi Megillos are without an 'Amud' while Sephardic Megillos are, it is not Me'akeiv.]
When reciting 'Shehecheyanu' before the daytime reading (for Bnei Ashkenaz), one should have in mind that the Bracha will also cover the other Mitzvos of the day, i.e. Mishloach Manos, the Purim Seudah and Matanos La'evyonim. There are some Poskim who contend that Bnei Sepharad should have these Mitzvos in mind during the 'Shehecheyanu' recited at night. Lehalacha, one does not need to do so.
If the Ba'al Koreh already fulfilled the Mitzvah of reading the Megillah, he may still recite the Brachos if the listeners do not know how to recite them themselves. However, if they know how to recite them, it is preferable that they should do so themselves. One person of the listeners should say the Brachos and be Motzie the others.
Women reciting the Bracha before the Megillah reading held for women, should say 'Lishmoa Mikra Megillah'. [Either each woman recites the Bracha herself, or one of them exempts all the others]. Some are Noheg that the Ba'al Koreh recites for them 'Lishmoa Mikra Megillah'.
Some Bnei Sepharad are Noheg that in a scenario that the Ba'al Koreh has already fulfilled his Mitzvah, no Bracha is recited at all, neither by the Ba'al Koreh nor by the women listening. Other Bnei Sepharad are Noheg that the Ba'al Koreh recites for them 'Al Mikra Megillah'.
Someone who came late for the Megillah reading, and did not hear the beginning, can make his own Bracha on the Megillah (although he only has a Chumash), and then reads from the Chumash until he catches up with the Ba'al Koreh. This is only valid as long as he does not end up reading more than half of the Megillah from the Chumash (סי' תר"צ).
If someone came late for the Megillah reading and missed the Brachos, it is unclear as to whether he should make the Brachos immediately, and read the Megillah until he catches up with the Ba'al Koreh as above, or should he wait with the Brachos until an opportunity arises where he can recite them (for example: when they are banging at the mention of Haman’s name), although he may be then in-between the Prakim and in the middle of a section. Lehalacha, the second option is to be followed.
The Halachos of Reading and Hearing the Megillah
One may not speak from the first Bracha until after the reading of the Megillah and the Bracha recited afterwards.
It is obligatory to hear every single word of the Megillah. Therefore, if someone misses a word, he should immediately read it even from a Chumash, and continue reading until he has caught up with the Ba'al Koreh. Even if one reads many Pesukim from the Chumash he is Yotzei, as long as he hears most of the Megillah from the Kosher Megillah read by the Ba'al Koreh.
When reading the Megillah one must hear what he is saying. If he did not, some contend that he is not Yotzei Yedei Chova.
If one spoke during the reading of the Megillah, the Halacha is as follows: if he heard all the words of the Ba'al Koreh although he was talking, he could be lenient not to have to read again. However, if he is reading part of the Megillah by himself from the Chumash (because he missed a word as above, or he came late), and during his reading he also heard the Ba'al Koreh reading ahead, he is not Yotzei Yedei Chova. This is because it is considered hearing the Megillah in the wrong order ('K'riah Lemafrei'ah'). For this reason, when making up a few words or Pesukim from a Chumash, he must continue reading until he gets to the place where the Ba'al Koreh is holding in his Kosher Megillah.
'Dreaming' during the Megillah reading - If one hears the reading while he has a Megillah (or a Chumash) in front of him, although he was dreaming, if he was nonetheless fully aware throughout the Megillah reading where the Ba'al Koreh is holding, it is considered that he heard the Megillah and he is Yotzei Yedei Chova. However, if this is not the case, then he should make it up by reading from the Megillah in front of him (or from the Chumash), starting from the place where he drifted until he has caught up with the Ba'al Koreh.
Someone who is unsure whether he skipped a word or whether he did not hear a certain word, it would depend if this happened during the day reading or at night. If the doubt occurred at the daytime reading, he must read again, because it is a Safek of Divrei Kabbalah. However, regarding the evening reading, one can be lenient and he need not read again because it is a Safek D'rabanan.
Someone who has a Kosher Megillah could essentially read along with the Ba'al Koreh. However, it is preferable not to read along, rather just listen and be Yotzei from the Ba'al Koreh (עיין סי' תרצ' ס"ק יג' וסי' תרפ"ט ס"ק ה'). Only if he missed a word, he should read it by himself from his Megillah which is in front of him until he reaches the Ba'al Koreh.
Whoever has a Chumash does not read with the Ba'al Koreh (not even silently), but hears the reading from him.
The Brachos Recited After Megillah Reading
After the Megillah reading, the Ba'al Koreh recites the Bracha of 'Harav Es Riveinu' both at night and at day. This is recited after the Megillah has been rolled up. The Bracha is only said after reading with a Minyan. When reading without a Minyan, there is a dispute among the Poskim as to whether the after-Bracha is recited. Lehalacha, one does not recite it if there is no Minyan. When reading for women the Bracha of 'Harav Es Riveinu' is not recited, no matter how many women are present since they are not considered a Minyan.
At night, after the Bracha of 'Harav Es Riveinu' we say 'Asher Heini' which is followed by 'Shoshanas Ya'akov' (both are said even without a Minyan). By day we do not say 'Asher Heini', but 'Shoshanas Ya'akov' is said.
[Bnei Sepharad do not recite 'Asher Heini' or 'Shoshanas Ya'akov', rather they say only 'Arur Haman Baruch Mordechai etc.', and have the custom to repeat it three times.]
The Halachos Regarding Touching the Megillah
It is proper to wash one's hands before touching the Megillah.
If, in the middle of a bread meal, one touched the Megillah and wishes to continue eating bread, some are stringent to wash their hands again, without a Bracha.
Halachos Relevant on Purim Night
It is a Mitzvah to rejoice and to add to the festive meal on the night of Purim.
There is a Minhag to eat seeds (זרעונים) on Purim, therefore some are Noheg on Purim night to eat 'Hamantaschen' filled with poppy seeds. Others are Noheg to eat chickpeas.
Shacharis on Purim
On the morning of Purim, one rises early to daven Shacharis, and includes "Al Hanissim" in the Amidah. After Chazaras Hashatz, Chatzi Kaddish is said. A Sefer Torah is then taken out, and 'ויבא עמלק' is read with three Aliyos [The Sepharadic custom is to repeat the final Passuk, whereas Ashkenazim do not repeat it]. After the Torah reading, Chatzi Kadish is recited. The Sefer Torah is then returned to its place, followed by the reading of the Megillah. [The Sephardic custom is not to return the Sefer Torah until after Kaddish Tiskabeil following the Megillah reading.]
The Tefillin should be worn until after reading the Megillah (משנ"ב סי' תרצג ס"ק ו).
It is customary that at the day reading when saying the words in the Megillah 'ליהודים היתה אורה ושמחה וששון ויקר' one should touch both of his Tefillin and kiss them (בן איש חי וכף החיים סי' תר"צ).
According to the Ashkenaz Nusach, on Purim the Shir Shel Yom is פרק כ"ב in Tehilim. Before saying the Shir Shel Yom, one should say היום יום ... בשבת'' (without adding 'שבו היו הלוים אומרים'.... Even according to the Nusach of Sepharadim and Chassidim who also recite the regular Shir Shel Yom, they do not add 'שבו היו הלוויים אומרים וכו').
The Mitzvos During the Day of Purim
On the day of Purim, one must fulfill the following four Mitzvos: Krias Ha'Megillah, Mishloach Manos, Matanos La'evyonim and Seudas Purim. The Halachos will be explained below.
Before reading the Megillah it is prohibited to eat, as was explained above #32. Some Poskim contend that it is similarly prohibited to eat before fulfilling also the other Mitzvos.
Matanos La'evyonim
Every Jew, both men and women, is required to give two Matanos to two poor people, meaning one present to each poor person.
Matanos La'evyonim may not be given from Ma'aser money. However, any donation beyond the minimal obligation may be given from Ma'aser money.
The minimum amount that is to be given for each of the Matanos La'evyonim is a 'Prutah' (which is currently covered by 10 Israeli agurot, or the equivalent in other countries with their local currencies). Some say that nowadays one Prutah has no purchasing value and is therefore insufficient. Accordingly, the equivalent of one NIS should be given. Some hold that one should give a larger amount, sufficient to bring significant enjoyment to a needy person (This could range between ten and fifty NIS).
One must ensure that the money reaches the poor person on Purim itself. If that is not feasible, it should be received by someone else on the needy person's behalf, and the poor person should be informed about this. The one who accepts it for the poor person does not need to know who the recipient is. When performing the Kinyan, he should state that he is accepting the money on behalf of the intended recipient.
A Gabbai Tzedakah who collects for the poor, does not need to ensure that the actual money that was given to him will reach the hands of the Evyon, rather he may exchange it with different coins or notes.
It is acceptable to give the Gabbai Tzedakah one bill (for example, a hundred-dollar bill) and say that he is giving Matanos La'evyonim for himself and all his family members (see below the ideal method for doing this). One may also give one bill to the Gabbai Tzedakah and say it is intended for two Evyonim. If the Gabbai is collecting for five Evyonim, the donor can say that it is intended explicitly for just two Evyonim out of the five, thereby ensuring that he is giving a respectable amount for each one of two poor people.
Money can be given to the Gabbai before Purim as a deposit until Purim when it will be handed to the Evyon.
Matanos La'evyonim may be given in the form of money or food, but not clothing or other items.
Most Poskim contend that women are also required to give Matanos La'evyonim. It is unclear as to whether it is sufficient for the husband to add to the amount he is giving for himself with the intention that it will also serve on behalf of his wife, or whether he should transfer the money to her through a third party before giving it to the poor. The preferred approach is for the husband to request, when giving the money to the Gabbai Tzedakah, that the Gabbai should intend to accept the additional amount on behalf of his wife.
The Acharonim debate as to whether children who have reached the age of Chinuch are obligated to give Matanos La'evyonim. Bachurim are required to give Matanos La'evyonim even though they are dependent on their parents.
The opinion of the מקור חיים (לבעל החוו"י סי' תרצ"ד) is that Matanos La'evyonim is to be given specifically to an Evyon and not to an Ani. The difference between the two is, as Rashi explains (ב"מ קי"א:), 'Evyon - one who is suffering from poverty more than an Ani. The literal meaning of Evyon is one who desires and does not attain that what his spirit lusts for, thus causing him to crave for what he is lacking'. Nevertheless, the final ruling is that although the Passuk in the Megillah says Matanos La'evyonim (פרק ט' פס' כ"ב), an Ani is also included and giving it to him is fine as well.
The prerequisite of an Ani is spelled out in Yoreh Deiah (סי' רנ"ג סעיף ב') 'until he has a financial base of support for him and his household from the profits', meaning a steady income. Therefore, whoever does not have a steady income that covers his and his family's basic needs in the coming year, is considered an Ani.
Matanos La'evyonim may be given to a Yeshiva Bachur if his parents or Yeshiva do not support him with all his basic needs in comparison to other standard Yeshiva Bachurim.
Mitzvah of Matanos La'evyonim by donating to a'תומכי תורה' (commonly referred to as a ת"ת - a fund for Yeshiva Bachurim).
Generally speaking, giving money to a ת"ת is an optimal way of fulfilling the Mitzvah of Tzedakah since he thereby supports needy Talmidei Chachomim. Nevertheless, on Purim one cannot thereby fulfill the obligation of Matanos La'evyonim since the money is not distributed to needy people on Purim itself.
Bachurim collecting money for the ת"ת (no difference on Purim or throughout the year) may not take a percentage for themselves without the Yeshiva's approval. Concerning their expenses, one should act according to the Yeshiva's policy.
Giving Matanos La'evyonim through a Bank Transfer
Matanos La'evyonim can be given with a check, only if the poor person could withdraw the money on Purim itself.
Matanos La'evyonim via bank transfer (e.g. Zelle), is valid only if the poor person could withdraw this money on Purim itself.
Giving Matanos La'evyonim by credit card does not fulfill the obligation, because the Evyon does not receive the money on Purim itself. Some Tzedakah organizations lay out the amount of money corresponding to the donations given through credit cards, post-dated checks etc. and share it out on Purim to the poor people on behalf of the donors. This is an optimal solution to fulfill the Mitzvah.
Mishloach Manos
One is obligated to send a friend one Mishloach Manos consisting of two types of foods, or two types of drinks, or one food and one drink.
The Mitzvah of Mishloach Manos cannot be fulfilled with clothing or non-food items. There is a debate in the Poskim as to whether one fulfills his obligation by giving uncooked meat or other similar foods that cannot be eaten as they are. Therefore, one should ensure that the two items sent should be ready to eat in their present form.
Two pieces of meat that have different tastes, for example one was cooked and one was fried, are considered two different types of foods and can be given for Mishloach Manos. However, if he cuts one piece of meat into two, one should be stringent since they might be considered as one type of food (עי' בראש יוסף מגילה ז.).
Two different snack items are considered two Manos.
Two kinds of wines, are considered two types. The same applies to two different flavored juices.
The two foods can share the same Bracha Rishona. This is contrary to a common misconception that the foods must be of different Brachos.
It is sufficient to give a Revi’is of wine or a Revi’is of another beverage. Likewise, giving one fruit or a slice of cake suffices, since all of these are considered a portion (Manah), in accordance with what is customarily served to honor a guest (עי' לקט יושר עמ' קנ"ח, ופרי מגדים סי' תרצ"ה משב"ז סק"ד, ראש יוסף מגילה ז., וא"א לגאון מבוטשאטש).
However, a wealthy person should Lechatchilla give Manos on a level that is befitting for his status. Similarly, one who gives to a wealthy recipient should preferably upgrade the Manos as is befitting for the recipient’s stature (עי' ריטב"א מגילה שם, ובה"ל סי' תרצ"ה) .
The opinion of most Poskim is that women are also required to send Mishloach Manos (her husband does not have to be מקנה the Mishloach Manos to her). The Achronim debate as to whether children who have reached the age of Chinuch are obligated to do the Mitzvah. Regarding Bachurim, although they are supported by their fathers, they should be Machmir and give Mishloach Manos.
Mishloach Manos Through a Shliach
Some authorities suggest that Mishloach Manos should ideally be sent through a third party, which is the way the Shut Bnei Tzion rules (סי' מ"ד). This is based on the term 'Mishloach Manos' used in the Passuk, denoting that it should be actually sent as opposed to personally handing it over. However, others are of the opinion that delivering it personally is also Lechatchila. They explain that the term 'Mishloach' comes to teach us that although generally Mitzvos should ideally be done by oneself and not through an emissary ('מצוה בו יותר מבשלוחו'), here this is not the case, and sending Mishloach Manos through others is also optimal, but not that it must be done exclusively through a Shliach. Lehalacha, one does not need to send via a Shliach. Even those who choose to be stringent, may send it with a small child although regarding other Halachos a child is not a 'Bar Shlichus' (eligible to be a Shliach). The Chasam Sofer (גיטין כ"ב:) explains that since it is written in the Passuk "U'mishloach Manos" - the main component of the Mitzvah is to send it with a Shliach (a third party), therefore it can be sent even with a child or a gentile. Only where a Mitzvah must be done by the person himself, do we require that the Shliach must have the same status as the sender (i.e. an adult Jew).
If the Mishloach Manos was sent via a Shliach, the Poskim debate as to whether the sender must verify that it arrived at its destination. This is because Mishloach Manos is a Mitzvah 'MiDivrei Kabbalah' and shares the same din as with a Mitzvah Min Hatorah in which the rule of 'Chazaka Shliach Oseh Shlichuso' is not applied (עירובין ל"ב, שו"ת אחיעזר ח"ג סימן ע"ג) .
Tevilas Keilim of the Mishloach Manos
If one places the Mishloach Manos items on a dish, the Halachos of Tevilas Keilim are as follows: If one sends food that does not necessarily require a dish, e.g. packets of snacks or wrapped-up candies, then the dish does not need Tevila.
However, if he sends a respectable food that needs a dish, e.g., a baked cake or cooked food, the dish needs to be first immersed in the Mikvah, since it is considered using the dish for food. Even if he places the food on baking paper or on a fancy napkin, the dish still needs Tevila since the paper or the napkin are Bateil to the dish.
Nevertheless, if his primary intent is to send his friend the decorative dish itself, and the food inside is added mainly so that the Mishloach Manos should look more honorable, then the dish need not be Toiveled, since it is considered as 'Klei Sechorah'.
In a case that the dish does not need Tevila, and even so the sender prefers to Toivel it, he should hand the dish to someone else to acquire it for the recipient, and then Toivel it with a Bracha. He must inform the recipient that the dish has already been Toiveled. This is a more appropriate solution than using it one time for himself after immersing it before giving it to his friend.
Additional Halachos
One who sends Mishloach manos in return to someone from whom he received Mishloach Manos - although some authorities are stringent and hold that one does not thereby fulfill the obligation - the Halachah follows the view that he does fulfill his obligation in this manner.
Two Yeshiva Bachurim can exchange their meals with each other, and thereby fulfill their obligation of Mishloach Manos.
A large Mishloach Manos can be given to a poor person, and the one giving it can have in mind that part of it is for Mishloach Manos and the other part is for Matanos La'evyonim (עי' מהרש"א וטורי אבן מגילה ז', בה"ל סי' תרצ"ה ד"ה או).
Mishloach Manos to a child - It is unclear if the Mitzvah of Mishloach Manos can be fulfilled by sending it to a child. The doubt is based on the interpretation of the word 'Rei'eihu'. Although some contend that one is not Yotzei by giving to a Katan, the final ruling is that one is Yotzei since also a minor is included in 'Rei'eihu' (עי' ערוה"ש סי' תרצ"ה סעי' י"ח) .
A son who sends a Mishloach Manos to his father or vice versa, is Yotzei the Mitzvah since this relationship is included in “Rei'eihu”. The same applies to a Talmid sending to his Rebbi or vice versa.
Kedushas Shevi'is
It is permitted to include in his Mishloach Manos a bottle of wine that has Kedushas Shevi'is. However, if he is returning a Mishloach Manos to the sender, he should not give wine that has Kedushas Shevi'is.
Under no circumstances may one drink Shemittah wine that was not declared ownerless before the time of Biur.
Melacha on Purim
One should refrain from working on Purim. Chazal say that no benefit will result from work performed on Purim.
The following are permitted on Purim: Work that involves an element of joy, work done for the needs of Purim [Halachically including laundry, haircuts, and trimming nails, specifically when they are needed for Purim], Mitzvah-related labor, and activities for public needs.
Buying and selling is permitted, because it motivates happiness. However, one should refrain from doing so as much as possible.
Melacha that is permitted on Chol Hamoed is definitely permitted on Purim. This is because the prohibition to work on Purim is of less severity than the prohibition on Chol Hamoed.
There is a debate whether it is customary not to do Melacha also on Purim night. Those who choose to be lenient have whom to rely upon.
Seudas Purim
One should make an effort to learn some Torah before beginning the daytime Seudah. This is based on the Passuk 'Layehudim Hoysa Orah VeSimcha', first Orah which as explained in the Gemara refers to Torah, and then Simcha (רמ"א סי' תרצה' סעיף ב').
The Gemara says that thirty days before Pesach one should begin studying the Halachos of Pesach. Accordingly, on Purim one should start learning the laws of Pesach.
The Mishna Berurah (סוף סי' תל"ו) writes,"כל שלשים יום צריך לעיין בכל דבר העושה שלא ישאר בו חמץ באופן שלא יוכל להסירו בנקל", which means that from thirty days before Pesach, one should pay attention that all his Chametz will be easily removed before Pesach.
One should daven Mincha early in the day, and the Minhag is to have the Seudas Purim after Mincha.
Lechatchila, one should eat bread at the Purim meal, and one should eat meat and drink wine at this meal.
The Rema (או"ח סי' תרצ"ה ס"ב) writes: “The main part of the meal must take place during the day, and not like those who conduct the meal close to evening with the main part of the meal at the night of the 15th.” Accordingly, care should be taken that one eats the meat and drinks the wine during the day, before Shekiya.
Some have the practice to eat aKebeitzah of bread in the morning, to eat meat and drink wine, and then go to sleep in order to fulfill the statement, “A person is obligated to become intoxicated on Purim to the point of not knowing” (עי' רמ"א ס' תרצ"ה).
Change of Location Regarding Brachos — Yeshivah Bachurim Going House to House
Bachurim collecting money and going from house to house, who have in mind to eat and drink in additional homes, recite the Bracha only in the first house where they eat and drink, and do not need to recite a new Bracha in each home, since their status is like that of Holchei Derachim (travelers). They recite the after-Bracha after their last eating and drinking session.
“Al HaNissim” in Birkas HaMazon
“Al HaNissim” must be mentioned in Birkas HaMazon (but it is not mentioned in Me’ein Shalosh). Even if one recites Birkas HaMazon after Purim has ended, since he ate a Kezayis of bread on Purim, he recites “Al HaNissim.”
If one forgot to say “Al HaNissim” in Birkas HaMazon, since there are authorities who hold that there is no obligation to eat bread on Purim, he does not repeat Birkas HaMazon.
If he remembered before saying “HaRachaman Hu Yezakeinu…,” he should add: “HaRachaman Hu Ya’aseh Lanu Nissim VeNifla’os…”. as stated above #31.
Eating meat on Purim
Some say that there is an obligation to eat meat on Purim (שו"ע תרצ"ו סע' ז' ובמג"א ובפרי מגדים ס"ק ט"ו. וצ"ע מחולין פ"ג דמשמע דאין חיוב. אולם עי' במ"ב סי' תקכ"ט סק"כ שיש חיוב לאכול בשר).
Eating bread at the Seudas Purim
There are differences of opinion as to whether one must eat bread on Purim, some say that there is an obligation to eat bread (שו"ת מהרש"ל סי' מ"ח), whereas other are lenient. Therefore, if one forgot 'Al Hanissim' he does not repeat Birkas Hamazon (עי' במג"א תרצ"ה ס"ק ט', ובמ"ב ס"ק ט"ו).
Getting drunk on Purim
Is one permitted (or obligated) to become intoxicated on Purim.
Bnei Ashkenaz should not become intoxicated on Purim. However, it is a Mitzvah to drink somewhat more than usual, and afterwards to go to sleep. Even Bnei Eidot Hamizrach who maintain that one should become intoxicated, should refrain if this would lead them to neglect the correct fulfilment of any Mitzvah, e.g. Netilas Yadayim, reciting a Bracha, Birkas Hamazon, davening Mincha or Ma'ariv. Similarly, if intoxication will lead to inappropriate behaviour, he must refrain from excess intake of alcoholic beverages (חיי אדם כלל קנ"ה סע' ל' מובא בביה"ל סי' תרצ"ה ד"ה 'עד דלא ידע'). Bedieved, if someone became intoxicated on Purim and missed out on Birkas Hamazon etc., he has whom to rely on.
In practice, the optimal way to fulfill the Mitzvah of "Ad Delo Yoda" is to eat a KeBeitzah of bread in the morning, eat meat and drink some wine and sleep for a short while.
The Limud Zchus for those who drink only a small amount of wine and do not get drunk at all, rather they remain totally sober (and do not even go to sleep afterwards), is based on the opinion of Rabeinu Efraimהו"ד בר"ן במס' מגילה דף ז') ) that after the story where Rabbah killed Rav Zeira, the Mitzvah of drinking was nullified (ט"ז סי' תרצ"ה ס"ק ב' בדעת הרמ"א וכן כתב הפר"ח שם). Alternatively, one can say that they follow the above-mentioned opinion of the Chayeh Adam.
Ideally, the Mitzvah of drinking should be fulfilled with wine (רש"י מגילה ז' ע"ב, רמב"ם פ"ב מהל' מגילה הט"ו, אבודרהם סדר תפילת פורים, שו"ע או"ח סי' תרצ"ו ס"ז). However, if one finds it difficult to drink wine, he can drink other alcoholic beverages.
Women and children are not obligated to drink wine.
Birkas Hamazon, Davening and Brachos whilst Intoxicated on Purim
(The Halachos during the rest of the year are somewhat different)
Someone who is slightly intoxicated but can still converse normally, may recite Brachos and may even daven (סי' צ"ט).
If he can daven only with the aid of a Siddur, then he is Yotzei only Bedieved (עי' שם סעיף ג' ומ"ב שם ס"ק יז').
Someone who is so drunk that he cannot daven even from a Siddur, nor talk respectfully as one should while standing before a king or to an important individual, may not daven. If he did so, he is not Yotzei even Bedieved and must daven again after becoming sober. Regarding Birkas Hamazon, Lechatchila he should recite Birkas Hamazon before he reaches that stage, but if he has already reached that stage of drunkenness before bentching, he may Bedieved bentch. Other Brachos may be recited even Lechatchila.
However, someone who is 'Shikor KeLot' (drunk as was Lot), meaning that he is not aware of his actions, nor does he have control over them – (רמב"ם פכ"ט ממכירה הל' יח, ובחו"מ סי' רל"ה סעי' כ"ב) is considered a 'Shoteh’ (a person who is incapable of controlling his mind and intentions) and is exempt from all Mitzvos. If he davened or bentched he is not Yotzei Yedei Chova and must repeat everything after becoming sober, provided that the time of digestion has not yet passed (סי' קפ"ה מ"ב ס"ק ו', סי' צ"ט ס"ק י"א, רמב"ם פרק א' מנזירות הלכה י"ב, עירובין ס"ה).
Halachos and Dikdukim in Megillah Reading
When reading 'בלילה ההוא נדדה שנת המלך' (ו', א'), the Ba'al Koreh should raise his voice, because this is where the main miracle starts.
When reading 'האגרת הזאת' (ט', כ"ו) the Ba'al Koreh should shake the Megillah.
The accepted Minhag is that the Tzibbur says together the following four Pesukim of redemption. The Ba'al Koreh then repeats them: 'איש יהודי' (ב', ה'), 'ומרדכי יצא' (ח, טו), 'ליהודים היתה אורה' (ח', ט"ז), 'כי מרדכי היהודי' (י', ג').
In addition, when reading the ten sons of Haman, from 'חמש מאות איש' until 'עשרת' (ט',י') included, the Tzibbur follow the above practice.
We are Noheg to read the following words with the tune of Eichah:
'וכלים מכלים שונים' (א',ז')
'אשר הגלה מירושלים אשר הגלה נבוכדנצר מלך בבל' (ב', ו')
While reading the last Passuk (כי מרדכי היהודי וגו') from the Chumash, some contend that one should explicitly have in mind not to be Yotzei with this reading, rather by hearing the Possuk from the Ba'al Koreh which is the optimal way to fulfill the Mitzvah. Lehalacha, it is unnecessary to have this in mind because we automatically assume that he wants to be Yotzei the Mitzvah in the best way rather than with his own reading from the Chumash.
The following is a list of words that there are two opinions as to how they should be read, therefore the custom is to read them twice hence accommodating all opinions:
The Passuk 'אשר נתן המלך' (ח', י"א) the first time we read 'להרג' and the second time 'ולהרג' with a וא"ו at the beginning of the word.
The Passuk 'נקהלו היהודים' (ט', ב') - the first time it is read 'בפניהם' with a בי"ת and the second time it is read 'לפניהם' with a למ"ד. (some do not repeat the whole Passuk rather say the word in both variations one after the other).
If by mistake only one of the above-mentioned versions was read, one is Yotzei. Lehalacha, the main reading is 'להרג' and 'לפניהם'.
'קרי' and 'כתיב' in the Megillah
In the following Pesukim only the Kri is read (עי' נדרים לז'):
[פרק ג' פסוק ד'] 'באמרם' is read 'כְּאָמְרָם'.
[פרק ט' פסוק י"ט] ' הפרוזים' is read .'הַפְּרָזִים'
If by mistake only the 'כתיב' was read, see אורח חיים סימן קמ"א סעיף ח'. In practice one does not need to go back.
Halachos of a Mistake in the Reading
Three types of mistakes could occur whilst reading the Megillah. Some are Me'akeiv; some are not but the Ba'al Koreh should be corrected, and some are just Lechatchila.
A. The following are mistakes that are Me'akeiv:
The Shulchan Aruch (סימן ר"צ סעיף י"ד) brings the Yerushalmi that says 'we are not Medakdek in its (the Megillah's) mistakes', the simple understanding is referring to any mistake of pronunciation. There is an opinion that contends that this only refers to a mispronunciation that does not change the meaning, for example 'יהודיים' instead of 'יהודים'. However, if the mispronunciation changes the meaning as in 'ישב' instead of 'יושב' or 'נפל' instead of 'נופל', it is tantamount to omitting the word. Therefore, the Ba'al Koreh must be corrected and he must repeat the word. (מ"ב שם ס"ק נ"א).
If a word was left out altogether, although it does not alter the meaning, even if he already finished reading the Megillah, it must be read again with the Brachos. However, since there is an opinion that if such a word was left out, one has still fulfilled the Mitzvah (שיטת ריא"ז בה"ל סי' תר"ז ד"ה אין מדקדקין), in practice one should read the Megillah again without a Bracha.
If even one letter is left out that changes the meaning, one must read the word again. If he already finished reading the Megillah he goes back to that word and continues from there until the end. In the case of היסח הדעת, the Bracha is recited again (it is unclear if one returns to the beginning of the Megillah).
If one missed out a letter that does not change the meaning- we are lenient and do not require him to go back. (If it is unclear if the meaning was changed, one should read again without a Bracha).
B. The following are mistakes that should be corrected, but one could be lenient where absolutely necessary not to require him to read again since there are opinions to rely on if the reading was finished, though according to the second opinion in Shulchan Aruch it is Me'akeiv (סי' תר"צ סעיף י"ד לדעת הי"א). In light of this, one needs to be very careful to use the proper pronunciation.
Though one must be careful to read the above words properly, if one finished reading the Megillah and is short on time, he does not need to read it again, being that we can rely on the main opinion in the Shulchan Aruch (עי' ערוך השלחן).
C. The following are more examples of words that need caution regarding the pronunciation (but are not Me'akeiv) and the Ba'al Koreh needs not to be corrected:
[פרק א' פסוק ו'] 'על רצְפַת בַּהַט' If he said 'רצפּת' with a Dagesh in the 'פּ' he is Yotzei Yedei Chova.
[פרק ב פס' י"ג-י"ד] 'וּבָזה הנַּעֲרָה בָּאָה... בָּעֶרֶב הִיא בָאָה... וּבַבֹּקֶר הִיא שָֹבָה' the accent is on the end of the word, different from 'לְהָבִיא אֶת וַשְֹתּי הַמַלְכָּה לְפָנָיו וְלֹא בָאָה' [פרק א' פס' י"ז] which is accented on the beginning of the word. If one made a mistake he is Yotzei. The same is with any mistake where the accent is on the wrong syllable.
[פרק ד' פס' א'] 'וּמָרְדֳּכַי יָדַע אֶת כָּל אֲשֶר נַעֲשָֹה' if it was read 'נַעֲשֶֹה' he is Yotzei (עי' נחמיה ה', י"ח). So too in the Passuk 'מַה נַּעֲשָֹה יְקָר וּגְדוּלָּה'.
One should be careful to read the word 'ואת' for the corresponding son of Haman each time from its line, and not to read it by heart.
The proper Nikud for the word 'מרדכי': If it is in the middle of a Passuk- the Nikkud is 'מרדכַי' except in פרק ד' פס' י"ב that it is pronounced 'ויגידו למרדכָי' even though it is in the middle of the Passuk. At the end of the Passuk it is always 'מרדכָי'.
The word 'מה' is always 'מַה' except in the following four places,
An Aveil is obligated to eat Seudas Purim including meat and wine. He is permitted to eat together with others, and may also hear music at the Seudah. If he cannot have the Seudah in his own house, he may accept an invitation and eat and rejoice in someone else's home.
An Aveil on one's father or mother within twelve months, is obligated to send Mishloach Manos. He should send basic foods to two or three of his friends, but should not send lavish food items which add enjoyment. Some Poskim maintain that he may only send one Mishloach Manos.
One should not send Mishloach Manos to an Aveil during the year of Aveilus for his father or mother, or within the Shloshim for other relatives. If someone inadvertently sent to the Aveil, he may accept it.
Miscellanies Halachos relevant to Purim
Is one Yotzei the Megillah read by a thirteen-year-old boy (with no beard).
It cannot be assumed with certainty that a thirteen-year-old boy is Halachically considered an adult (a Gadol). The rule (based on Chazakkah
De'roveh) is that regarding Mitzvos Min Hatorah we do not assume he is a Gadol, whereas regarding Mitzvos Miderabanan we can assume that he is a Gadol. Therefore, regarding the evening reading he can read both for men and women. However, for the daytime reading, he may only read for women and not for men.
Chinuch for Children in the Mitzvah of Krias Megillah
The Shulchan Aruch writes(סי' תרפ"ט סעי א') "we are Mechanech children in the mitzvah of Megilla"
However, it is unclear at which age should one begin educating one’s child to hear the Megillah. Does it begin when the child is able to concentrate on listening to the whole Megillah (which is close to the age of thirteen), or does it begin when he can read the whole Megillah in a way that he can be Yotzeh Lechatchila (approx. a ten or eleven-year-old, depending on his level of understanding).
In practice, one should be stringent and start educating children from the age when they can read the whole Megillah.
Is a woman allowed to dress up as a man on Purim or vice versa?
The Rema (סי' תרצ"ו סעי' ח') writes that it is permitted for a woman to dress up as a man on Purim. However, many Poskim strictly forbid this (עי' במשנ"ב שם סק"ל) and one must be stringent in this matter. If people will not get confused and it is still obvious that the one who is dressed up is a man or a woman (for example where only one piece of clothing of the other gender is being worn), there are grounds not requiring voicing our disapproval.
Children under the age of Bar/Bas Mitzvah - Mei'ikar Hadin it is permitted [for Ashkenazim] for children to dress up on Purim as the opposite gender. However, one should refrain from this, at least from when they reach the age of Chinnuch.
Question: May a girl wear Tzitzis or other men's clothes when acting in a play at a Purim party?
Answer: On Purim itself – we do not need to voice disapproval if someone is lenient and relies on the Rema and dresses in such a way. The reason is that it is still obvious that she is a girl. However, it is correct to refrain since many Poskim forbid this unequivocally.
Before Purim- even according to the opinion of the Rema (that on Purim it is permitted), before Purim it is more severe and should not be done. A solution could be to use synthetic material which is not really considered clothing, thereby not transgressing the Issur, and enabling the play to take place in a permitted manner.
No allowance whatsoever can be made for any form of immodest clothing [e.g. pants/trousers for girls, etc.] which are definitely forbidden according to all opinions.
