PURIM AL HANISIM goes into the AMIDA and BIRKAT HAMAZON of the Purim you are observing. That means if you are visiting people with Purim but you have the other day, you don’t say AL HANISIM. Omitting AL HANISIM never requires davening or benching again, 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-YU L’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. We are bypassing the basics in the hope that most TTreaders know them, and present here some lesser-known points... • One should wear Shabbat or Yom Tov clothes in honor of Purim. If one is dressing in a costume, this would seem to be okay as well. But one should not wear regular weekday clothing. • When one says or hears the bracha SHE’HE’CHE’YANU in the morning, he should have in mind the other mitzvot of the day. It is also advisable to fulfill both MATANOT LA’EVYONIM and MISHLO’ACH MANOT as soon as possible after the morning Megila reading, especially before eating breakfast. This is not only because of the bracha, but because of Z’RIZIM... (enthusiastic performance of mitzvot). • Although Mishlo’ach Manot is fulfilled with gifts of food to one person, Matanot La’evyonim requires at least two poor people. Ideally, the poor people should receive money and/or food on Purim day. Many shuls have individuals who commit themselves to distributing monies they collect for Matanot La’evyonim on Purim and to “legitimate” poor families. Therefore, making them your agent for Matanot La’evyonim works well. • The mitzva of Mishlo’ach Manot has taken on a life of its own in most religious communities. Sending far more than the requirement is commonplace. While this is fine, one should not skimp on Matanot La’evyonim. Furthermore, it is important to remember - and to share with family and friends - the reason for the unique mitzva of Mishlo’ach Manot. Namely, that Haman convinced Achashveirosh that the Jewish people were not worthy of living because they were scattered and unconcerned with each other. This terrible libel against the nation of RACHMANIM, B’NEI RACH- MANIM is uncovered by the generosity of Jews in the performance of both Mishlo’ach Manot and Matanot La’evyonim. Seudat Purim is also part of this picture, especially when enjoyed in the company of extended family and friends. • One does not fulfill the mitzva of Mishlo’ach Manot on Purim night, but only in the daytime and on the Purim one is obligated to fulfill. • It is questionable whether one fulfills the mitzva of Mishlo’ach Manot by giving to someone who celebrates the “other” Purim. Since the mitzva is fulfilled with just one recipient, this is not a serious problem. In other words, a Tel-Avivi who visits his Yerushalayim relatives or friends on Monday can certainly bring a Mishlo’ach Manot package, with the understanding that his requirement was the previous day. • Similarly, a Yerushalmi on Monday, does not fulfill the mitzva by giving to a Tel-Avivi nor does a Tel-Avivi fulfill the mitzva by giving to a Yerushalmi on Sunday. • A mourner during his year of mourning is required to give Mishlo’ach Manot, but one should not send to him/her. If it would be normal to send to his/her spouse and family, this can still be done. • Seudat Purim is another daytime, not night time mitzva. Nonetheless, there is a suggestion that one has something special to eat on Purim night. • Although Seuda can be fulfilled in the morning, the standard practice is to hold it in the afternoon after having davened Mincha. • Those who observe Purim on the 14th of Adar, should plan their seuda so that it extends into the evening of the 15th. Those who observe the 15th, need not (and maybe should not), extend their seuda into the night of the 16th. If it happens, it is not necessary to stop. G’matriya The most common letters in the Megila are VAV (1275), YUD (1177), MEM (1143), and HEI (1113). These are the four letters with more than 1000 occurrences. The least common letters with less than 100 occurrences are TZADI (89), ZAYIN (62), and TET (53). Based on unchecked, unreliable calculations, the G'matriya of the entire Megilat Esther is 854,445 - which probably has no significance, and even if it did, the number is likely to be off. The prime factorization of 854,445 is 3*5*56,963, the significance of which is probably equally non-existent. Make the connection by BH (answers next issue) Esther Hamalka Shushan / Goldstar OPEC nations / Heigai Bigtan & Teresh / Socrates Esther / Yonah Vashti / Brothers Grimm Rocky Balboa / Shimon Peres [The Parshat T'tzaveh Homepage]
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