PURIM... On the other hand, the mitzva of Zachor is specifically observed on the Shabbat before Purim, making it a Time-Related Positive Mitzva from which women are exempt. (At least many of those kind of mitzvot. There are exceptions.) So maybe women are exempt. Zachor is NOT a time-related mitzva in its original presentation. The Torah does not say when to do the mitzva. Only to do it. The Sages determined that the mitzva should be observed yearly, and specifically on the Shabbat before Purim, in order to link Amalek and Haman. But at its core, Zachor is not time-related and therefore women should not be exempt. There is another issue to this question. There is a school of thought that the mitzva of Zachor is tied to the other positive command of TIMCHEH, to destroy Amalek. This opinion considers only those who are obligated to fight in wars (i.e. men) to also be obligated to Remember what Amalek did. Therefore women are exempt. On the other hand, there is the school of thought that each mitzva of Parshat Amalek stands on its own. True, TIMCHEH is in the domain of the men, but Zachor is for everyone. S'faradim generally consider women to be exempt from the mitzva of Zachor, while Ashkenazim encourage women to meticulously fulfill the mitzva of Zachor. (S'faradi women also go to hear Zachor, but not with the air of obligation common among Ashkenazim.) Shuls will have a reading of Zachor after davening and/or at Mincha, to accommodate women (and men too, but less common) who missed Zachor in its regular Maftir slot. A partner issue of the two opinions about a woman's obligation in the mitzva of Zachor, is if the "other" Amalek passage, i.e. VAYAVO AMALEK from the end of B'shalach, which is the reading of Purim morning (and for us in Yerushalayim, this year it is the maftir of Shabbat Purim), is acceptable for the mitzva of Zachor or not. We generally say that for a man, only Zachor from the end of Ki Teitzei can be heard in fulfillment of the mitzva. This is so because it is in that portion that TIMCHEH (destroy Amalek) appears. And we take into account that the mitzvot are linked, making VAYAVO AMALEK insufficient to qualify for the mitzva of Zachor. However, for a woman, VAYAVO AMALEK of Purim morning is an acceptable text for the mitzva of Zachor. If Zachor & Timcheh are linked, then women are exempt. But if they are obligated on Zachor, it is only because it is not linked to Timcheh, in which case VAYAVO AMALEK is a perfectly fine text to hear in fulfillment of the mitzva of Zachor. Bottom line: A woman should
make a serious effort to hear Parshat Zachor this Shabbat. If circumstances
prevent that, then she should refocus her efforts on the following Friday
(outside Jerusalem) or Shabbat (in Jerusalem) when VAYAVO AMALEK will be
read. And, exempt or not, hearing Zachor still fulfills a mitzva. Some say that on days when the Jewish People wage battles, they fast and pray for Divine help and guidance. Such a day was the 13th of Adar, the date of Taanit Esther. Some say that the fast is actually mentioned in the Megila, which speaks of DIVREI HATZOMOT V'ZA'KATAM - ...the matters of the fasts and the wailing. And some suggest that the fast was instituted as an atonement and TIKUN (repair) for the Jews of Shushan attending the parties of Achashveirosh, at which he flaunted the plunder of the Beit HaMikdash and at which he belittled G-d. The Jews had no business enjoying those parties. Therefore, abstaining from food and drink serves as an atonement and TIKUN. And, ironically, so does the eating and drinking of Purim day. There are two ways to atone for sins of eating and drinking. One is to fast, and the other is to indulge in food and drink, even to an excess... that is L’SHEIM SHAMA- YIM, for the sake of Heaven and for the fulfillment of a mitzva. Taanit Esther serves as a
sobering reminder not to indulge in food and wine for the wrong reasons on
Purim. Taanit Esther embodies the serious side of Purim, which we tend to
ignore or overlook on Purim day itself. In our fixed calendar, Purim (14 Adar) cannot fall on Shabbat. Shushan Purim can, and does this year. Purim M'shulash occurs on average 11½% of the time, but its occurrences are not evenly distributed. In the current century (the 58th since Creation), we've had 7, plus this year and 3 more scheduled, making 11 in 100 years - just about average. but look at the gaps: [20 yrs] 5710 [4] 5714 [20] 5734 [3] 5737 (4] 5741 [13]5754 [7] 5761 [4] 5765 ([3] 5768 [13] 5781 [4] 5785 [20]). [Whenever J'lem-Purim is
Shabbat, so will Erev Pesach be. Another complex halachic issue. And the
following Rosh HaShana will begin on Tuesday.] The basic, essential aspects of
Purim M'shulash are relatively simple, and are as follows: But there's more to say... It is preferable to continue fasting until after Megila reading, but one who fears that his Megila-reading (listening) will be compromised, may break his fast after Maariv and before Megila. No Al HaNisim on Thursday night or Friday, even though we read Megila. No Torah reading on Friday morning. Megila is not read on Shabbat for the same reason Shofar is not blown on Shabbat and Lulav & Etrog are not taken on Shabbat. Our Sages banned these mitzvot on Shabbat lest a Jew mistakenly think that it is permissible to carry in a public domain without an Eiruv for the purpose of fulfilling the mitzva. The ban is "across the board", even where there is an Eiruv and where people are knowledgeable and would not make a mistake. Aside from protecting Shabbat from inadvertent violation, this Rabbinic ban highlights the supremacy of Shabbat among the mitzvot. On a Hashkafic level, we can say that the Shabbat-message of G-d's Creation of the world and His continuing role as Master of the Universe must not be negated by an attempt to proclaim Him as King, or acknowledge His control of nature, or demonstrate His working behind the scenes of Jewish History. Megila is pulled back to the 14th of Adar, rather than postponed until Sunday, because the Megila insists that the days not be passed without Purim's major observance of Megila reading. Al HaNisim and Torah reading remain on Shabbat since it is Purim and there is no reason to move those practices anywhere else. Seuda and its companion mitzva of Mishlo'ach Manot would clash with Shabbat and even the preparation for Shabbat on Friday, so they are postponed until Sunday. [Outside of Jerusalem, Purim is Friday and the Seuda is preferably held in the morning, to avoid encroaching on Shabbat preparations and spoiling one's appetite for the Leil Shabbat meal.] Although there is always a preference to hear Megila with a Minyan, when we hear it "early" the preference *almost becomes an imperative. This applies to both men an women. People who cannot get to shul for Megila (either at night or during the day) who in regular years might suffice with a private reading in the house, this year should go out of their way to have a minyan at home. Even if the other 9 people have already fulfilled the obligation of Megila, the 10 of you are still considered the Tzibur that the Halacha wants. For Megila purposes, a group of 10 women for women counts as a Tzibur. [Generally, one should not rely on a mixed group of 10, except in extenuating circumstances.] Bottom line: Megila read privately is still "kosher", including brachot, but should be avoided if possible (this year in Jerusalem). * The reason this is only "almost" a requirement is based on an opinion that since we all read the Megila on the 14th of Adar, then we need not view our reading as early. If so, then there would not be any difference in the Minyan issue this year. It sounds a bit strange, but people should be reminded on Friday non-Purim, NOT to say Al HaNisim. The temptation will be there because of the Purim atmosphere. Speaking of which, it is proper to dress nicely on Thursday night and Friday, in honor of the Megila, even though it is not our Purim. Besides Megila reading, the other mitzva of Purim that is to be fulfilled on Friday is MATANOT LA'EVYONIM. Care should be taken to give to at least two poor people who live in Jerusalem. The recipients of the money or gifts of food should not use it all up on Friday, but keep some until Sunday morning. (If the poor people use the money to buy food for Shabbat and for Sunday's Seuda, this is fine because that's what MATANOT LA'EVYONIM is supposed to be for.) The other mitzvot of Purim, namely Mishlo'ach Manot, Seudat Purim, and the custom to drink a bit more wine than one is accustomed to, do not officially apply to Jerusalemites on Friday, but it is suggested that one do each aspect of these mitzvot (in token form) on Friday. One should give a simple two-food minimum Mishlo'ach Manot to one person on Friday, although the main observance of this Purim mitzva is Sunday for Jerusalemites. So too, should one eat a meal on Friday morning (before halachic noon) and have in mind the mitzva of Seudat Purim - even though our main fulfillment of Seuda is Sunday. [Do you have to? No. Should you? Yes. With HaMotzi? Yes. Meat? Let your conscience and appetite be your guide.] Similarly, a modest drink of wine and a subsequent nap that often is induced by wine, would be in keeping with the "extra measure" of doing those mitzvot on the same day that we read Megila. Remember, none of the above is
MEI-IKAR HADIN, part of the actual requirements of Purim, but it is praise-
worthy to do these mitzvot on Friday, nonetheless. Back to Al HaNisim for a moment. A Jerusalemite who unthinkingly says Al HaNissim on Thursday night or Friday, in the Amida or Birkat HaMazon does not have to "correct" that error. Still, one should be careful to think and act in a halachically proper manner. SHABBAT Similar rule for Birkat HaMazon. Within the NODEH bracha, go back and say it. Past that point, do not go back, but say it in the HARACHAMAN section of the benching. In this case, the beginning is modified to fit. HARACHAMAN HU YA'ASEH LANU NISIM, K'MO SHE'ASITA LAVOTEINU BAYAMIM HAHEIM BAZMAN HAZEH. BIYMEI MORDECHAI... If one finishes Birkat HaMazon and then realizes his omission, he does NOT go back. The above rules for Al HaNisim apply to each person on his Purim. The Friday night meal should have something extra or special in honor of Purim, although the meal is primarily a Shabbat meal. In Jerusalem, on Shabbat morning, two Torahs are taken out of the Ark. In the first, we read Tzav, which is Parshat HaShavua. After CHATZI KADDISH, we read from the second Torah that which everyone else have read on Friday morning - the 9-pasuk portion of VAYAVO AMALEK, from the end of B'shalach. The haftara for Shabbat-Purim is the same as that of Parshat Zachor. This means that we read the same Haftara two weeks in a row, while the rest of the world reads the regular Haftara for Tzav. Those who follow Minhag Yerushalayim and say special Psalms on special days in lieu of the regular ones, do NOT say the Purim psalm on Friday because it isn't Purim in Yerushalayim, nor on Shabbat, since Shabbat's Psalm "trumps" Purim's. A person in Jerusalem who did not hear Megila on Friday, may not read it on Shabbat (because of the ban mentioned above), but should say Full Hallel on Shabbat, without brachot. This is not required, but suggested. (The rationale is that we don't say Hallel on Purim because Megila takes its place - there are other reasons- but if one didn't hear Megila and now cannot hear or read it - because of Shabbat - then Hallel is the way to acknowledge and thank G-d for His miracles.) Matanot La'Evyonim Seuda & Mishlo'ach Manot Sunday is the "real" Seuda. Some finish before dark. Others say that there are Kabalistic reasons to extend Seuda into the night even when it is the 17th of Adar. Some say AL HANISIM as a Harachaman for the Purim Seuda, on Sunday afternoon, even though Jerusalem's Purim is Shabbat. It is a nice idea to have a new fruit on Shabbat which requires a SHEHECHE- YANU. When saying the bracha, one should have in mind the day and its mitzvot. The same goes for Sunday, if possible. On a regular Purim, the SHE- HECHEYANU of the daytime Megila reading is used for the mitzvot of the day. In the case of Purim M'shulash,some suggest the new fruit for Shabbat and Sunday in addition to having the mitzvot in mind at Megila reading on Friday. Whatever you do on Friday and/or Shabbat as far as Seuda, Mishlo'ach Manot, and wine-drinking, remember that Sunday is the main day for these aspects of Purim. Drashot, shiurim, and Divrei
Torah on Shabbat relating to Purim are an important part of the observance
of Shabbat-Purim, in the absence of Megila on that day.
MORE PURIM STUFF On the other hand, might we suggest that the wicked Haman would do his best to prevent his grandchildren from learning Torah in Bnei Braq, including purposely and spitefully choosing the ama according to the other, lenient, non-Bnei Braq opinion. Therefore, the fact
that Haman's descendants learned in Bnei Braq cannot be used to
answer our original question. On the other hand, the
full g'matriya (HEI-MEM-NUN = 6+80+106) of Haman is 192. Add 54, the
number of times the name Haman appears in the Megila and another 4
for the occurrences of Zeresh (remember, ISHTO K'GUFO) and you get
240, the number of decamerters according to R' Chayim Na'eh. TEIKU! The answer given is
from the pasuk in B'reishit (3:11): Is that it? Definitely not. One commentary explains that Adam's eating from the Tree of Knowledge of Good and Evil pointed to a serious personality flaw: He was given everything imaginable by G-d. He had one restriction only. By eating from the Tree, he was saying: No matter what I have, nothing matters if I can't have this too. Haman had wealth and power. As viceroy to Achashveirosh, all had to kneel and prostrate themselves before him. And he is obviously favored, not only be the king, but by the queen as well. And yet he sees Mordechai and proclaims: V'KOL ZEH EI'NENU SHAVE
LI... Adam repented for his
lapse. Haman didn't. But the connection is made via the word
HEI-MEM-NUN. Using the AT-BaSh code we exchange TZADI for HEI, ZAYIN for AYIN, HEI for TZADI, TAV for ALEF, BET for SHIN, and GIMEL for REISH. The AT-BaSh g'matriya of HA'EITZ ASHER is 90+7+5 + 400+2+3 = 507. This is the regular g'matriya of Haman's wife ZERESH. The regular g'matriya of HAMIN HA'EITZ ASHER is 761. This is the same as the g'matriya of she who fought against the evil of Haman and Zeresh - namely Queen Esther. ESTEIR HAMALKA = 1+ 60+400+200 + 5+40+30+20+5 = 761. [The
Parshat Tzav Homepage]
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