Rabbi's Blog

The temptation to write Purim Torah is always something of a challenge. Purim Torah by definition is really an oxymoron because Torah is not something that is false or funny. Purim Torah is humorous and satirical writings customarily read on Purim throughout the day and at the Seuda. Purim Torah can be simple or elaborate, and require no qualifications to write, other than a good sense of humor. Purim Torah authors, often displaying an amazing grasp of Jewish knowledge, playfully use some of the far-fetched methods of Talmudic logic and Biblical exegesis in order to reach absurd conclusions. I personally lack the talent to come up with great Purim Torah, so I leave it to others.

Perhaps one of the sources of 'Purim Torah' is based upon the reversal idea regarding the many facets of Purim. We dress differently on Purim. The entire story of the Megillah represents a changing or turning of events that could not have been imagined. The Hebrew word used to describe this idea is 'V'NaHapechu' - 'and it turned or flipped around'. Instead of learning and sharing ordinary Torah we have a good time turning and churning the logic of Torah and Halacha in an enjoyable and cute manner.

An expression we often use in today's vernacular is the change in something called 'day and night'. The expression showing the change between day and night expresses the dramatic change in a person, issue, event, etc. There is something very unique about Purim and in particular the mitzva of reading the Megillah. The Shulchan Aruch in section Orach Chaim 687:1 discusses the obligation of Megillah reading. Rav Yechiel Michel Epstein in his work the Aruch Hashulchan writes "a person is obligated to read the Megillah (or hear it) at night and to go over it again during the day". The source for this is based upon Psalm 30:13: "Lmaan Yzamercha Chavod Vlo Yidome Hashem Elokai L'Olam Odecka" - "In order that my soul might sing to You and the decree not be, the Jewish people cried out to Hashem day and night about their plight and decree of annihilation. They ordered the reading of the Megillah read night and day to remind us of our forefathers calling out to Hashem. Rav Epstein asks, 'How is it possible that one Mitzva must be performed during the day and during the night? Most Mitzvos are either commanded to be fulfilled or performed by day or by night but not both'. For example; tzitzis, tefillin, shofar, lulav are daytime Mitzvos, while the eating of matzah and counting the omer are mitzvos performed at night. The voices of the people were not stilled; they continued to cry out both by day and by night. The reading of the Megillah falls under the category of something similar to a blessing of praise, thanking Hashem for the miracles He performed for us.This was a miracle that took place day and night without interruption, as it says "Forever I will thank you". This is similar, therefore, to Krias Shema and to the Shmone Esrei which are also said both in the morning and in the evening.

Tosafos, Rosh and the Ran all say that the primary time to read the Megillah and personify the miracle is during the day. Even though we read it during the day, however, there is a reference to night, so we also read it at night.. Nevertheless, the main reading is during the day, just as the other three mitzvos of the day: mishloach manos, matanos laEvyonim, and Seudas Purim are all performed during the day. Therefore we recite the bracha of Shehecheyanu at night and again during the day, leading into the main reading of the Megillah. Rambam argues and says we only make the Shehecheyanu at night and we do not repeat the Shehecheyanu during the daytime reading of the Megillah. The practical difference between the two opinions is in a situation where a person can only read it one time. Should he choose to read it at night or rather during the day? The Rabbis mentioned earlier would say to read the Megillah during the day, while the Rambam would choose to read the Megillah at night because the night-time reading reaches us first, applying the principle of 'Ein Ma'Avirin Al HaMitzvos' - we don't pass up or 'passover' the opportunity to do a Mitzva. The Aruch Hashulchan reconciles both opinions. In truth, the Rambam holds that the primary reading is also during the day, but it is only a question Vis a Vis the bracha of Shehecheyanu. This is because the Rambam holds we can't or don't make the Shehecheyanu twice on the same Mitzva in the same calendar year. Therefore, the Rambam states that we should say the Shehecheyanuthe first time it is read, which is at night, but if there were to be only one reading he advises us to choose the daytime over the nighttime, which agrees with the Baalei Tosafos, Rosh, and the Ran.

With this approach the Mitzva of Megillah reading is unique in the sense it is read both day and night, and I believe it can lead us to answer another question. The Talmud and Medrash Socher Tov tell us that after the coming of the Mashiach - the Messiah - we will no longer celebrate any of the holidays that we currently celebrate - except for Purim. What makes Purim so special that, even after the coming of Mashiach we will continue to celebrate it? Part of the Jewish people's success in gaining God's support was the fact they said similar words of Naaseh V'Nishma in order to receive the Torah. This time the Megillah tells us 'Kimu V'Kiblu HaYehudim...' - The Jewish people upheld and fulfilled the Mitzvos of the Torah. Chazal explain that we, the Jewish people, re-accepted that which we had already accepted at Mount Sinai. We accepted the Torah - which is a 24/7 responsibility. The Torah states V'Higisa Yomam Va'layla: and you must toil in Torah day and night.

The message of reading the Megillah twice is not only about the physical number of times we read it; it is about the reading of the Megillah both day and night, representing total acceptance and commitment to Torah study and a life of mitzvos all the time. Perhaps this Purim everyone should reevaluate their level of commitment to Torah study and a Torah way of life. Let us make sure that it's not something part time or either day or night, but rather a total package. We each need to make our own statement of Kimu V'Kiblu. Let us take that which we already accepted and intensify it to be important both by night and by day.

Ah Gut Shabbos & Ah Freilichin Purim

Rabbi Avraham Bogopulsky