Six "Mitzvot" of Purim...and more

The Six Mitzvot of Purim Clarified

[1] Megila reading - 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 both 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-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. It goes something like this (texts vary):
HARACHAMAN HU YA’ASEH LANU NISIM V’NIFLA’OT K’MO SHE’ASA 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…
VA’YAVO AMALEIK VAYILACHEM IM YISRAEL BIRFIDIM

[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 LaEvyonim. 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. Especially 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 by the others. 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 they are observing Purim on different days. 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 - and not 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 not necessarily advantageous to extend the Seuda. 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 posit to say it in its normal bracha, NODEH; others hold that it should be said as a HARACHAMAN (see earlier, #2). One should have something special to eat on the other day of Purim (Sunday for Monday people and vice versa). Seudat Purim should definitely have HaMotzi (even though some sources state 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 SIMCHAT 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 (ch. 22), instead of the “regular” Song of the Day. Others will say both the regular one and the special one. Some add an additional chapter or two (124 and/or 69). This Psalm is said on the day you observe as Purim. Some say this at night too.

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