THE THREE-DAY PARTY

“The rest of the Jews that were in the king’s provinces assembled and defended themselves gaining relief from their foes, slaying seventy-five thousand of their enemies, but they did not lay their hands on the spoils, on the thirteenth day of the month of Adar. And they gained relief on its fourteenth day, making it a day of feasting and gladness. But the Jews that were in Shushan assembled on both its thirteenth day and its fourteenth, and they gained relief on its fifteenth, making it a day of feasting and gladness. Therefore, Jewish villagers who live in unwalled towns celebrate the fourteenth day of the month of Adar as an occasion of gladness, feasting and festival, and for sending delicacies to one another. Mordechai recorded these events and sent letters to all the Jews who were in all the provinces of King Ahasuerus, the near ones and the distant ones, charging them to observe annually the fourteenth day of the month of Adar and its fifteenth day…” (Esther 9:16-21)

One of the unique aspects of the festival of Purim is that it is celebrated on two different days, depending on where one lives (Megillah 2a). In towns and cities that did not have a wall at the time Joshua entered the Land of Canaan, Purim is celebrated on the 14^th Adar. Towns and cities like Jerusalem and Jericho that had a wall at the time Joshua entered the Land, celebrate Purim on the 15^th. This is true even if the city no longer has a wall. The latter is called Shushan Purim, a reference to the verses above that describe how the Jewish residents in the capital city of Persia celebrated Purim one day later than the Jews in the provinces. There are many fascinating questions that emerge from this distinction (see Shulchan Aruch Orach Chaim 688).  For example, what does a resident of a walled city do when he finds himself in an unwalled city on the 14^th Adar, or vice versa? Does he celebrate with the locals on the day or does he wait until the next day? It’s become a ‘custom’ in Israel for people to celebrate Purim in their home town and then to go to Jerusalem the following day for Shushan Purim, so they get a two-day party! What is the law regarding new suburbs or villages that were built outside the city’s walls but are considered an extension of the city? This is very relevant to Jerusalem where there are dozens of suburbs beyond the area of the original ancient walls.  When does a city celebrate Purim when the residents are not sure if it had a wall or not? The Talmud (Megillah 5b) gives Tiberius as an example of a doubtful city.

The question we are going to address is how a walled city celebrates Purim when the 15^th Adar is on Shabbat, as it is this year. For the sake of simplicity, we will use Jerusalem as an example of a walled city. Before the advent of a fixed Jewish calendar (when Rosh Chodesh was determined by the sighting of the moon) Purim could fall on Shabbat. In that case, the Megillah would be read in unwalled towns on the 13^th Adar (Friday) and in walled cities on the 15^th Adar (Sunday). Why may one not read the Megillah on Shabbat?  The sage Rabba (Megillah 4b) noted that every Jew is obligated to read (or hear) the Megillah on Purim but very few people are qualified to do so. Thus, the very real possibility exists that if Purim is on Shabbat, a person might inadvertently carry his Megillah from his house to the home of a qualified person, thereby breaking Shabbat. The Sages therefore decreed that the Megillah must not be read on Shabbat. This is the same reason why we do not blow the shofar when Rosh Hashanah falls on Shabbat and why we do not perform the mitzvah of lulav and etrog when one of the days of Succoth is on Shabbat. The fixed Jewish calendar that we use today precludes the possibility of Purim falling on Shabbat. However it can fall on Friday, as it does this year, in which case Shushan Purim is on Shabbat. Consequently, the reading of the Megillah in Jerusalem is brought forward by one day, to Friday, which is Purim for all other cities (Orach Chaim 686:6). 

But what of the other three mitzvoth of the day – mishloach manot, gifts to friends; matanot l’evyonim, gifts to the poor and mishteh, the Purim feast – when are they performed in Jerusalem when Shushan Purim is on Friday? The Shulchan Aruch (ibid) rules: “When the 15^th happens to fall on Shabbat, we do not read the Megillah on Shabbat but rather bring it forward to Friday; and we collect funds for gifts to the poor and distribute them on the day. On Shabbat day we remove two Torah scrolls [from the Ark] and from the second we read [the passage of] “And Amalek came” and we recite Al Hanissim [“For the Miracles” in the Amidah prayer]. We do not partake of the Purim feast until Sunday.” Purim is thus broken up over three days with the Megillah and charity on Friday; the special Torah reading and Al Hanissim on Shabbat and the feast and gifts to friends on Sunday (see Mishna Berura #18). This event has become known as Purim Meshulash, the three-fold Purim. Rabbi Levi ibn Chabib (circa 1480-1545) who lived in Jerusalem and served as its Chief Rabbi ruled differently (Mishna Berura ibid). He was of the opinion that the Purim feast and gifts to friends should be done on Shabbat. According to him, Shushan Purim is only a two-day event. But most halachic authorities do not follow his view.

Why are gifts to friends and the Purim feast delayed until Sunday? The Jerusalem Talmud (cited by the Mishna Berura, ibid) explains that the feast of Purim must be discernible as its own meal independent of the meals of Shabbat. Mishloach manot, gifts to friends, are given in order to facilitate and enhance the Purim feast. It therefore follows that if the feast is on Sunday, the gifts must be given on the same day. Why then are matanot l’evyonim, gifts to the poor, collected and distributed on Friday? The Talmud (Megillah 4b) provides a beautiful answer: “because the eyes of the poor are raised to the reading of the Megillah.” The poor anxiously anticipate the day on which the Megillah is read because on that day, gifts are distributed to the needy. If charity is only collected and distributed on Sunday, the poor will be deeply disappointed by the delay. This is a most sensitive and thoughtful halakha that makes it clear that charitable giving should never be delayed. There are several stories in the Talmud (see for example the incident with Rabbi Nachum Ish Gamzu in Taanit 21a), where a donor was tardy in giving charity and the needy recipient passed away from hunger! Purim is one time in the year when those who are less fortunate know with certainty that they will receive support. In Israel, many shuls on Purim are inundated with beggars who come for their “annual handout.” The Halacha (Orach Chaim 694:3) states that on Purim we do not make investigations regarding the worthiness of recipients rather, “whoever stretches out his hand to take, we give him.” In some places, gentile beggars would also receive alms from the community on Purim. Although there is a mitzvah to give charity regularly, on Purim there is an additional obligation. One fulfils one’s mitzvah by giving at least two gifts to one needy Jewish person. These gifts may be money or food. You still have the opportunity to fulfill this mitzvah before Shabbat by making a donation to the Rabbi’s Discretionary Fund. You can use the regular banking details below. Thank you for the support and best wishes for a Purim and Shushan Purim Sameach!

Lee, Chani Merryl & Naomi join me in wishing you Shabbat Shalom. Rabbi Liebenberg

Rabbi’s YouTube message:  https://youtu.be/40klgBb2mnk?si=C_1R-n2IOeB9Q37B