Zachor - Taanit Esther - Purim

Women & Zachor
The Torah commands us to remember what Amalek did to us on our way out of Egypt. On first thought, this command should apply to women as well as men. We all came out of Egypt; we were all attacked by Amalek. We should all be obligated to hear the public reading of Parshat Zachor.

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.

First of all, 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.

However, there is another issue to this question. There is a school of thought that the mitzva of Zachor is linked to the 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.

The dispute about whether ZACHOR and TIMCHEH are linked or not, impacts on another issue. Need one hear ZACHOR from the end of Ki Teitzei to fulfill the mitzva, or can one hear VAYAVO AMALEK at the end of B'shalach instead. It too serves as a reminder of Amalek.

The dispute remains and a man is obligated to hear ZACHOR and not rely on VAYAVO AMALEK. But for a woman, the dispute works out differently. If the mitzvot are linked, only ZACHOR counts, but a woman is exempt. If the mitzvot stand apart, then a woman is obligated, but can hear either Amalek reading to fulfill the mitzva.

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 Purim morning when VAYAVO AMALEK will be read.
Ashkenazim are generally more insistent on this for women than S'fardim are.

But, exempt or not, hearing Zachor still fulfills a mitzva.

In the merit of our fulfillment of ZACHOR - may we be privileged to see the end of Amalek and its battles against the Jewish people.

Taanit Esther
Some say that we fast on Taanit Esther because of the fast that Esther declared upon the Jews of Shushan before she approached the king to plead for her people. It is likely that the name of the fast day comes from that episode in the Megila, but not the fast day itself.

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.

Six "mitzvot" of Purim...and more
[1] To read the Megila (or hear it read) once at night and once during the day. The daytime reading is considered to be DIVREI KABALA, a higher level obligation than the Rabbinic rule of reading it also at night. Obviously, everyone - man, woman, child - should hear Megila night and day.

[2] AL HANISIM is inserted in each Amida and Birkat HaMazon of Purim. Omitting AL HANISIM does not require repeating either the davening or benching, but in each case there is a second place to insert AL HANISIM if you forgot to say it in its “official” place. For the Amida, one would say AL HANISIM right before YIH-YUL’RATZON IMREI FI... Going back is not an option once you finish the bracha within which AL HANISIM is said. Similarly for benching. Once you conclude AL HAARETZ V’AL HAMAZON, don’t go back, but say AL HANISIM as a HARACHAMAN, towards the end of the benching. In this case, a modified intro is used. It goes something like this (texts vary):

HARACHMAN HU YAASEH LANU NISIM V'NIFLAOT K'MO SHE'ASAH LA'AVOTEINU BAYAMIM HAHEIM BAZMAN HAZEH:

Then continue with BIMEI MORDECHAI V'ESTHER

[3] Torah reading. After the Amida of Shacharit, before Megila reading, a 9- pasuk portion (Sh'mot 17:8-16) from the end of B'shalach is read (3 Aliyot), beginning with...

VAYAVO AMALEK VAYILACHEM IM YISRAEL B'RIFIDIM:
Note that with a minimum requirement of 3 Aliyot and a minimum of 3 p'sukim per Aliya, this 9-pasuk reading is the shortest possible. No other reading suffices with the minimum. The plain reason is that the portion of the Amalek battle is only 9 p'sukim long. The "extra touch" reason is that Amalek and Haman receive no more Torah reading than is absolutely necessary.

[4] Matanot LaEvyonim - gifts to the poor. Giving money to a Tzedaka fund that will not be distributing money to poor people on Purim day itself, is NOT an ideal way to fulfill this mitzva, and should be a last resort, when one has no access to poor people on Purim day. The requirement is to give to a minimum of two poor people. If one gives gifts to poor people on Purim eve, or even a couple of days before Purim, and the poor people will use the money on Purim day, there are opinions that this fulfills the mitzva of Matanot LaEvyonim. Ideally, the gifts to the poor should be given early in the morning of Purim day, so that the recipients can use the money for their Purim Seuda needs. This mitzva can be fulfilled with money or food. Ideally, one should give an amount equal to the value of a meal, even though a much smaller amount technically fulfills the mitzva. Some say that the gifts should be significant enough - or special enough - to bring joy to the recipients. One should not use "Maaser money" for Matanot La- Evyonim. Since women are also obligated on this mitzva, they should do it, or if they are relying on their husbands, the husband should have in mind that he is doing his mitzva, and for his wife. Children should do this mitzva on their own and not rely on their father's giving. When one spends a significant amount of money for his Purim Seuda and Mishlo'ach Manot, he should not just do Matanot LaEvyonim in a token fashion, but should do it generously.

[5] Mishlo'ach Manot. Main reason given for this mitzva is to show that Haman's statement about the Jewish people is a terrible lie. He said that we are a scattered people who don't care about each other. That we lack unity. This mitzva of giving gifts of food to fellow Jews, providing them with Purim delights, sharing with them, all point out Haman's lie. Some say that the mitzva of Mishlo'ach Manot should be done specifically through a SHALI'ACH, an agent. In other words, you give gifts of food to someone who will give them on your behalf to the intended recipient. Others do not consider a Shali'ach to be necessary. Sender and receiver should be aware of who will receive and who sent, respectively. Sounds obvious, but there are situations that this rule addresses. For example, you bring Mishlo'ach Manot to someone who isn't home. You leave it on the door handle. If you don't identify the package as coming from you, or if the person does not get the package until after Purim, there is something lacking in this particular giving.

Usually, people give to more than the minimum one recipient, so if there is something technically lacking in some of the Mishlo'ach Manot, it is most likely that the mitzva is fulfilled in some of the other Mishlochot. Some opinions hold that the sender and recipient need both be observing Purim on the day in question. This is particularly an issue for Yerushalmim sending to open-city folk and vice versa, when one is observing Purim on the 14th and the other on the 15th of Adar. Make sure that at least one person you send Mishlo'ach Manot to is observing Purim on the same day that you are, and on the same day you send the gifts. Manot is plural, and the practice is to send at least two different food items as Mishlo'ach Manot. The food should be ready to eat, rather than require cooking or baking, etc. before the recipient can enjoy it. Another reason for two gifts, besides the pluralness of the word MANOT, is to commemorate the two gifts that Achashveirosh gave to Esther - Beit Haman and his royal ring. Most opinions say that drink can be counted as one (or both) of the gifts; others say that drinks - even wine - do not count for the two gifts. In "normal" situations, it is considered a proper practice to send Mishlo'ach Manot back to those who sent them to you. It is considered preferable to send back something different from what one received. This way, one's joy is increased in the receiving and sending. Some hold that one should fulfill the mitzva of Mishlo'ach Manot before he eats breakfast. Right after davening in the morning is ideal, because Shehecheyanu before Megila goes for the other mitzvot as well.

[6] Seudat Purim. This is a Purim Day mitzva, and a seuda at night is not considered a fulfillment of the mitzva. Nonetheless, one should also eat something special on Purim night. Although one can fulfill the mitzva of Seudat Purim in the morning, it is the widespread practice (except when Purim is on Erev Shabbat) to have the seuda after davening Mincha. The main fulfillment of Seudat Purim is during the day, but the common practice is to extend the seuda into the night. For 14th of Adar people, this has the advantage of also including the 15th as part of the Purim period. For 15th of Adar people, it is less clear that it is praiseworthy to extend their seuda into the night. In either case, there are differing opinions as to where in Birkat HaMazon to say AL HANISIM when one is benching at night when it is officially not Purim anymore. Some say to say it in its normal bracha, NODEH; others hold that it should be said as a HARA- CHAMAN. One should have something special to eat on the other day of Purim (Tuesday for Wednesday people and vice versa). Seudat Purim should definitely have HaMotzi (even though some sources claim that it is not a requirement).

Ideally, one should have wine at his seuda (more than he usually has on other occasions). Wine is such a significant feature of the Megila, from the wine mentioned at the early parties of the king to the parties that Esther used to plead before the king. Some say that the "mitzva" of drinking applies only to wine. Others give a slightly different reason for drinking, and that can be fulfilled by other intoxicating beverages as well. According to some opinions, meat should be on the menu, because of its being part of the traditional definition of Simcha.

Part of the mitzva of (eating and) drinking is to reach a point of not being able to distinguish between Blessed is Mordechai and cursed is Haman. Some say that this is achieved by becoming inebriated. Others hold that drowsiness or sleep from the wine, accomplishes AD D'LO YADA.

IMPORTANT: If there is any fear that one's drunkenness will cause improper frivolity or a disrespect or disregard for any mitzva or cause the person to be insulting or disrespectful of others - it would be forbidden to get drunk. Far better to go with the drowsy-sleep opinion to stay within the boundaries of SIMCHA MITZVA. Special foods, enjoyable guests, and Divrei Torah all add to the SIMCHA that is be part of the Seuda.

People who do not enjoy eating meat, should eat foods that they do enjoy. Those who don't enjoy wine should at least have a little.

One should wear Shabbat & Yom Tov clothes on Purim, in honor of the day. (It seems reasonable to say that a costume is also in honor of the day, but not regular weekday clothing.)

According to Minhag Yerushalayim, there is a special chapter of T’hilim to say on Purim day, instead of the “regular” Song of the Day. Others will say both the regular one and the special one. Some add to the special one another one or two chapters (124 and/or 69). We include here just AYELET HASHACHAR, T’hilim 22, which is the Shir Shel HaYom for Purim. This Psalm is said on the day you observe as Purim. Some say this at night too. (The hard copy of TT has the full text of the T'hillim)

There are only two cities mentioned in the Megila: Shushan, where the action took place, and Yerushalayim, mentioned as the place from which Mordechai was exiled to Shushan. Jerusalem at the time of the Purim events was in ruin. We can even say that we were vulnerable to Haman's threats and plot BECAUSE it was in ruin and devoid of its inhabitants. Almost as a prayer for the future Complete Geula, Jerusalem was given a special prominence in the celebration of Purim. It is today the prime celebrant of Shushan Purim. To give Jerusalem that status and honor, the focus was shifted to the time of Yehoshua, the first one to do battle against Amalek. As joyous as Purim is, it is sorely lacking rebuilt Jerusalem, may we see it soon.