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**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The thirteenth of Adar – the day before Purim – is observed as a fast called Ta'anit Ester. This fast commemorates the fast that the Jews observed during the time of Mordechai and Ester on the day they waged war to defend themselves against those in the Persian Empire who sought to annihilate them. By commemorating that fast, we remind ourselves that God listens to our prayers and accepts our repentance during times of distress and saves us from calamity. The Maggid (angel) who taught Torah to Rabbi Yosef Karo revealed to him another aspect of Ta'anit Ester. Our indulgence in food, drink and merriment on Purim could potentially lead us to sin. We therefore observe a fast day which is a Segula against sin, to help ensure that the Satan will not have the power to cause us to sin during the Purim festivities. Ta'anit Ester is thus a crucial part of the Purim celebration, as it helps guarantee that our observance will be pure. Furthermore, by observing a fast before Purim we demonstrate that we eat and drink on Purim not to satisfy our physical drives, but rather for the sacred purpose of fulfilling God's will. The work Kav Ha'yashar (chapter 99; listen to audio recording for precise citation) writes that the day of Ta'anit Ester is an especially auspicious time for our prayers to gain acceptance in the merit of Ester and Mordechai. The Kav Ha'yashar therefore advises those in need of divine compassion to set aside some time on Ta'anit Ester and recite the 22nd chapter of Tehillim ("Lamenase'ah Al Ayelet Ha'shahar"), followed by a prayer for whatever it is that they need. In this prayer one should explicitly invoke the merit of Mordechai and Ester. Ta'anit Ester has been accepted by the Jewish people as an obligatory fast day, and, as such, one does not have to declare a formal acceptance the previous day. Although some people have the practice to refrain from bathing on a public fast day (as mentioned by the Mishna Berura, in the laws of Ta'anit Sibur), all agree that bathing is allowed on Ta'anit Ester. Since Ta'anit Ester does not commemorate any tragic event and is not observed in response to a dangerous situation, it is not an unhappy day, and bathing is entirely permissible according to all views. The fast begins at Amud Ha'shahar, or approximately 72 minutes before sunrise, and it concludes at Set Ha'kochavim, which occurs anywhere from 20 to 40 minutes after sunset (one should consult with his Rabbi for personal guidance in this regard). In truth, the precise time of Set Ha'kochavim with regard to Ta'anit Ester is generally irrelevant, since the fast in any event is observed until after the nighttime Megila reading, which ends after the latest possible time for Set Ha'kochavim. According to the Shulhan Aruch, it is permissible to stipulate before going to sleep the night before Ta'anit Ester that one wishes to eat and drink before the onset of the fast. This stipulation must be made verbally, and one cannot rely on a stipulation made before a previous fast day. But if a verbal declaration is made before one goes to sleep, one may, according to the Shulhan Aruch, eat and drink if he wakes up before Amud Ha'shahar. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), however, based on the Zohar, maintained that once one goes to sleep the night before a fast, he may no longer eat, even if he made a verbal stipulation. He may, however, drink, even according to the Arizal's view. Therefore, it is certainly permissible to wake up early before the fast begins to drink a cup of coffee, for example, as long as one made a verbal declaration before he went to sleep. One who is not well, or feels that he will be unable to complete the fast if he does not eat in the morning before the fast begins, may rely on the Shulhan Aruch's ruling and make a stipulation before going to sleep. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Ateret Tiferet (198), writes that it is proper to immerse thirteen times on any fast day and in times of crisis. These thirteen immersions correspond to the thirteen divine attributes of mercy. If possible, one should recite the corresponding attribute each time he immerses, while he is in the water. (Obviously, this assumes that the conditions allow for reciting matters of sanctity.) Summary: Ta'anit Ester is a very meaningful occasion and an auspicious time for having one's prayers answered. The fast begins 72 minutes before sunrise, and ends after the nighttime Megila reading. If necessary, one may verbally stipulate before going to sleep the night before the fast that he plans on eating and drinking before the fast begins. Preferably, though, this stipulation should be made only for drinking, but not for eating. It is permissible to bathe on Ta'anit Ester, even according to the custom to refrain from bathing on other fasts. There is a custom to immerse thirteen times in a Mikveh on every fast day.

The Shulhan Aruch (687:1) records the Halacha that the Megila is read twice on Purim-once at night and once during the day. The Poskim discuss a case in which a person can only hear the Megila at only one of those times. Is it preferable for him to hear it in the night or during the day? Hacham Ben Sion (Or L'Sion Vol. 4, p.319) suggests that this dilemma is a function of the Machloket between the Shulhan Aruch and the Rama regarding reciting the Beracha of Shehechiyanu on the daytime Megila reading. The Rama holds that even if one heard the Megila the previous night and recited Shehechiyanu, nevertheless, he recites the Beracha again before the morning reading. This ruling is based on the opinion of the Tosafot and the Rosh who hold that the primary Pirsum HaNes-publicizing of the miracle- is via the daytime reading. Therefore, Shehechiyanu is recited again during the day. Accordingly, if one can only hear the Megila once, it is preferable to wait until the daytime reading, which is the primary obligation. On the other hand, the Shulhan Aruch rules that one does not recite Shehechiyanu prior to the daytime reading. Apparently, he holds that the daytime reading is equal in stature to the nighttime reading. Accordingly, one who can only hear the Megila once, should take advantage of the first opportunity to perform the misva, and hear it at night. This is the conclusion of Hacham Ben Sion, who cites the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) who rules this way, as well. The Shulhan Aruch also records the Halacha that one may interrupt Torah study in order to hear the Megila reading. This ruling is somewhat puzzling. Why is hearing the Megila considered an interruption of Torah study? Wouldn't The Megila, one of the books of Tanach, also constitute Torah study? The Aruch Ha'shulhan answers that, in fact, the Megila is also Torah study. However, the Halacha is referring to a case in which a person is learning Torah in his home; in order to hear the Megila, he must make his way to a different location in order to hear the Megila with a Minyan. The traveling time, to and from the synagogue, is the interruption of study referred to as warranted in order to hear the Megila. Hacham Ben Sion clarifies this Halacha and rules that Bitul Torah-interrupting Torah study- for Megila is warranted only when a person wants to join a larger gathering. The benefit of "B'Rov Am Hadrat Melech"- the praise of Hashem amplified in large gatherings- overrides the importance of Torah study. For example, if a Rabbi wants to give a class to a group before reading the Megila, and they do not intend to join a different, larger gathering, they may continue the shiur, since interrupting the study would not lead to a larger gathering. Because of this principle of "B'Rov Am Hadrat Melech," the Sha'arei Sion (687:10), citing the Haye Adam, rules that even if a person has a minyan in his house all year long, he should disband his private Minyan and join the larger congregation for Megila reading. It is ironic that, unfortunately, nowadays, even people who pray in a large shul all year long, form their own Minyan for Megila on Purim. One should make an effort to join a major gathering for Megila reading, unless there are extenuating circumstances. SUMMARY 1. If one can only hear the Megila read once, it is preferable to hear the night-time reading. 2. It is permitted to interrupt Torah study to hear the Megila only if the interruption will enable the person to hear the Megila read in a larger, public gathering. 3. One should not form private Minyanim for Megila reading.

1)     Can one fulfil the Mitzva of Megila when hearing the reading via a hearing-aid?[1]2)    May we purchase a lease of the grounds of a church to use for our teen-camp?[2]3)    At Maariv, the 10th man left during the Amida. Doesthe Chazan say Kaddish Tiskabel?[3]4)    Due to my chronic thirst, I often wake up in middle of my sleep to sip some water. Do I have to wash Negel Vasser before drinking? Say the brocho על נטילת ידים? Even if not: what about saying the brocho שהכל in the presence of used Negel Vasser?[4]5)    I have an electrical pump to draw water from large water-bottles. Do I need to toivel it before use?[5]6)    One occasional Shul-goer thought his name was Michoel, similar to his civil name Michael. He now sees in his Bris-certificate that he was named Elimelech. How should he now be called to the Torah? Does his wife's kesuba need to be redone?[6]7)    Sefer dedicated for Pesukim for names:[7]8)    Feedback on pesukim for the name Dovber:[8]9)    Feedback on when the 10th of Shevat was on a Friday, that the Rebbe זי"ע delivered a Maamor between Kabolas Shabbos and keGavno:[9]10)  Feedback on discussion of Negel Vasser: Why don't we alternate hands when washing Netilas Yodayim for bread?[1] בס' שלחן מנחם(ח"ג ע' שיט) דן אודות מיקרופון וטלפון. אך הוא הדין למכשיר-שמיעה, ראה פסקיתשובות סי' תרפט ס"ג.[2] ראה ש"ךיו"ד סי' קנא סקי"ז בשם הרא"ש – לגבי השכרת בית לגוי והגוי יביאלתוכו האליל שלו, דמותר – כי בדיניהם שכירות ליומא הוי כמכר, ונכרי לדידי' קמעייל.וא"כ ה"ה לנדו"ד, שע"י שכירות השטח מהם, פקע ממנו דין חצר שלעבודה זרה. לכן לא שייך בנידון דידן הא דאסור ליכנס לחצר של ע"ז (יו"דסי' קמט ס"ב). [3] ראה שוע"רסי' נה ס"ד. [4] ראה  בסדור החדש [ע' יח הע' 70] שיש צדדים להקל, ומ"מ אםאפשר - יטול ידיו ג"פ, בלא ברכת ענט"י. [ויראה שלפני השינה יכין מספיקמים לנטילה זו וגם לנטילה בעת הקימה בבוקר]. ולענין ברכת 'שהכל' בנוכחות מי נטילהזו, יש להקל, כי י"א שא"צ לנטילה זו, וי"א שאין צריך ליזהר מלברךבנוכחות נעגל וואסער - ראה פסקי תשובות סי' ד אות יג.[5] מבוארברמ"א יו"ד סי' קכ ס"ז שהמשפך צריך טבילה. וא"כ ה"ה בברזזה. וראה ס' טבילת כלים פי"א ס"כ וקמ* ובהע' קיב שם. בנדו"ד יתקלקלע"י השקעת הכלי מים, אז יש לתתו לנכרי ולשאלו ממנו בחזרה. וראה בזה הערתהר"ג ליברמן נ"י – בס' נתיבים בשדה השליחות ח"ג ע' 48.  [6] דן בזה ו). [7] פסוק ליפסוקיך, נצרת-עילית תשנ"ב, מאת הרה"ת חיים צבי קניג ע"ה.[8] אגרות קודש כ"ק אדמו"ר הריי"צ נ"עח"א ע' שצ. תודה להר' לוי יצחק ברא"ל שי' ברש"ב ע"ה ראסקין.[9] יומן ר' הירשל שיפרין נ"י ושל ריל"ג ע"ה(תודה להר' ש"י גרינבוים נ"י). 

The first day of Adar can fall on either Shabbat, Monday, Wednesday or Friday; these are the only days of the week on which the first of Adar can occur. These four days are represented by the acrostic "Zabdu," which consists of the letters Zayin (referring to Shabbat), Bet (referring to Monday), Dalet (referring to Wednesday) and Vav (referring to Friday). This year (5785/2025), of course, the first of Adar falls on Friday. Our Hachamim teach us that the twelve months correspond to the twelve possible configurations of the divine Name of "Havaya." This Name has four letters, which can be arranged in twelve different sequences. Each of the months is under the influence of one such configuration. The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that when one recites the middle Beracha of the Amida of Musaf on Rosh Hodesh – the Beracha that concludes, "Baruch Ata Hashem Mekadesh Yisrael Ve'Rasheh Hodashim" – he should have in mind the configuration that corresponds to that month. The configuration of the month of Adar is Heh-Heh, followed by Yod-Vav. This sequence is alluded to in Yaakob's blessing to his son Yehuda before his death, in which he says, "Oseri La'gefen Iro Ve'la'soreka Beni Atono" (Bereshit 49:11). The final letters of the words "Iro Ve'la'soreka Beni Atono" are "Heh," "Heh," "Yod," "Vav," alluding to the configuration of God's Name that corresponds to the month of Adar. One should have this configuration in mind when reciting the middle Beracha of the Amida of Musaf on Rosh Hodesh Adar. This Kavana (intention) is especially significant. The Hachamim teach us that the two Heh letters in the divine Name represent the attribute of "Din" (judgment), which is the "female" aspect of the Name. The other two letters – Yod and Vav – signify divine Mercy, the "male" aspect. When a month's configuration begins with the two Heh letters, that month is, in its purest form, under the influence of "Din." Therefore, the month of Adar, which is under the influence of Heh-Heh Yod-Vav, is, at its core, under the power of divine judgment. However, as we know from the Megila, there is the possibility of "Ve'nahafoch Hu," of reversing the power of harsh judgment to mercy through prayer, repentance, fasting and charity. Even though the essence of Adar is under the influence of "Din," it is within our power to reverse the influence to that of divine compassion. This concept is alluded to in Megilat Ester, in the seemingly peculiar decree proposed by Memuchan, an advisor of King Ahashverosh. After Vashti disobeyed the king, Memuchan – who, according to one view in the Gemara, was the prophet Daniel – suggested that the king issue a decree that all husbands in the empire should assert authority in their homes: "Lihiyot Kol Ish Sorer Be'beto" (Ester 1:22). It is possible that Daniel saw through his prophetic vision that the attribute of "Din," which is the "female" aspect of the divine Name, was gaining strength and posed a threat to the Jewish people. He sought to reverse this dangerous situation by requiring the husbands, the males, to assert their authority, thus bolstering the power of the "male" aspect of the Name, the attribute of kindness and compassion. Sure enough, his efforts were successful and the harsh judgment of Adar was transformed into mercy for the Jewish people. Thus, although the month of Adar is represented by a configuration beginning with Heh-Heh, and should therefore be a month of judgment, we are able to transform the nature of this month and bring upon ourselves divine compassion through our repentance and good deeds.

One does not wear Tefillin on Shabbat or Yom Tov. See Shulchan Aruch 31:2, and Rama. This includes both the first day of Yom Tov and the additional day observed in the Diaspora. The custom among Sepharadim is not to wear Tefillin during Chol Ha'mo'ed Pesach or Chol Ha'mo'ed Sukkot, either. Among Ashkenazim, different customs exists in this regard of Chol HaMoed. Some wear Tefillin with a Beracha, some wear them without a Beracha, and some do not wear them at all. Tefillin are worn on Chanukah and Purim. On Purim, there is a custom to kiss the Tefillin during the reading of the Megila, when the reader reaches the word "Ve'ykar" in the verse, "La'Yehudim Hayeta Ora Ve'simcha Ve'sason Ve'ykar" ("The Jews had light, joy, jubilation and glory"), because the word "Ve'ykar" alludes to the Mitzva of Tefillin. (Ben Ish Chai, Hilchot Purim Halacha 9) Given that Tefillin may not be worn on Shabbat or Yom Tov, the question arises as to whether they are considered Muktze – an object that serves no functional purpose on Shabbat and may therefore not be handled on Shabbat. For example, if one wants to sit on a chair on Shabbat but his Tefillin were left on the chair before Shabbat, may he move the Tefillin so he can sit? Furthermore, if a Rabbi teaches a class on Shabbat about Tefillin, may he show the students Tefillin as part of his instruction? Halacha classifies Tefillin under the category known as "Keli She'melachto Le'issur" – utensils whose primary use involves activity forbidden on Shabbat. The law regarding such a "utensil" is that one may move it either to use the space it currently occupies, or to use the item itself for a permissible purpose. Therefore, in the aforementioned case of the Tefillin left on a chair, one may, indeed, move the Tefillin so that he can use the chair. Likewise, one may use Tefillin for a permissible purpose on Shabbat, such as if a Rabbi wishes to show the Tefillin to his students as part of his instruction of the laws of Tefillin. Summary: 1) One may not wear Tefillin on Shabbat or Yom Tov; different customs exist regarding wearing Tefillin on Chol Ha'mo'ed. 2) Tefillin are worn on Chanukah and Purim. 3) On Shabbat and Yom Tov, one may move Tefillin only for the purpose of using the space it occupies, or to use the Tefillin themselves in a manner permissible on Shabbat. See Halichot Olam, Helek 3, page 196. See Menuhat Ahava, Helek 1, page 263.

The obligation of Kiddush on Shabbat applies equally to men and women. On Friday night, both men and women are required by Torah law to recite or hear Kiddush. The Misva of Kiddush is exceptional in this regard, as women are generally exempt from "Misvot Aseh She'ha'zman Gerama" – affirmative Biblical commands that apply only at certain times. Kiddush, of course, applies only on Shabbat, and we might have therefore assumed that women are exempt from this obligation. The reason why women are included in the Misva of Kiddush stems from the Talmud's comment that the two basic commands of Shabbat – "Zachor" ("Remember") and "Shamor" ("Guard") – were proclaimed together. "Zachor" refers to declaring the sanctity of Shabbat (Kiddush), while "Shamor" commands us to observe the Shabbat prohibitions. Since "Zachor" and "Shamor" were stated together, the Talmud comments, anybody included in the command of "Shamor" is likewise included in the command of "Zachor." Therefore, since women are bound by the command of "Shamor," the prohibitions of Melacha (forbidden activity) on Shabbat, they are similarly included in the obligation of Kiddush, which is derived from "Zachor." Since men and women are equally bound by the obligation of Kiddush, a woman may, strictly speaking, recite Kiddush on behalf of a man. Of course, it is not customary for women to recite Kiddush on behalf of men, but if a man, for whatever reason, cannot recite Kiddush, such as in a case of illness, Heaven forbid, a woman may recite Kiddush for him. This applies even if the woman had already recited or heard Kiddush, and has thus fulfilled her obligation; she may still recite Kiddush on behalf of others, including men. The basis for this Halacha is the famous concept of "Arbut." The principle of "Kol Yisrael Arebim Ze La'ze," or "All Israel are responsible for one another," establishes that even after a Jew has fulfilled a Misva, he has not completely satisfied his obligation so long as there are Jews who have not fulfilled that Misva. Therefore, for example, a person who already heard the Shofar on Rosh Hashanah can nevertheless blow the Shofar for somebody else who has not heard the Shofar. Even if a person has blown the Shofar a hundred times on Rosh Hashanah, he may still blow the Shofar again for somebody else, who fulfills his obligation through that blowing. The same is true of Megilat Esther; a person can read the Megila dozens on times on Purim on behalf of others. Even though he has already fulfilled the Misva, his fulfillment is incomplete until all other Jews have also fulfilled the Misva. He is therefore qualified to read the Megila for others, no matter how many times he has already read it. This applies to Kiddush, as well: a person can recite Kiddush on behalf of another person even though he has already fulfilled his obligation, because of the concept of Arbut. Hacham Ovadia Yosef rules that Arbut includes both men and women, and therefore a woman may recite Kiddush for a man even though she has already fulfilled her obligation. Thus, for example, if a husband is sick and incapable of reciting Kiddush, and his wife recited Kiddush herself while he slept, she may recite Kiddush again for him when he awakens. By the same token, a person who recited Arbit on Friday night may recite Kiddush on behalf of somebody who had not recited Arbit. In the Arbit recitation, we recite the Beracha of "Mekadesh Ha'Shabbat," which fulfills the Torah obligation of Kiddush. The additional requirement to recite Kiddush over a cup of wine applies only on the level of Rabbinic enactment. Therefore, a person who recited Arbit has a lower level of obligation to recite Kiddush than somebody who has not recited Arbit. Nevertheless, one who recited Arbit can recite Kiddush on behalf of somebody who had not recited Arbit. Just as a person who recited Kiddush and fulfilled his obligation can still recite Kiddush on behalf of somebody else, similarly, and all the more so, a person who prayed Arbit and now bears only the Rabbinic obligation of Kiddush may recite Kiddush on behalf of somebody who bears a Torah obligation. As mentioned, it is not customary for women to recite Kiddush on behalf of men. Nevertheless, this Halacha underscores the fact that women are no less obligated in Kiddush than men. Some women mistakenly approach Kiddush as a "man's Misva" and do not make a point of listening attentively while the husband recites Kiddush. Both men and women are equally bound by this Misva, and both must ensure to fulfill this obligation properly. Summary: The Misva of Kiddush on Shabbat applies equally to men and women. Strictly speaking, a woman may recite Kiddush for a man, though this is not customarily done. It is generally the husband who recites Kiddush, but the wife must ensure to listen attentively to each word.

The Gemara says we don't say Hallel on Purim because the reading of the Megilah takes the place of Hallel. On the surface level, this is difficult to understand. Hallel is words of praise to Hashem while reading the Megila just tells a story. In fact, the name of Hashem is not written there at all, so where exactly is the praise? One answer is that precisely because Hashem's name is not there, and we are reading the story with the understanding that He is behind everything that was happening, that itself is the praise of Hashem- recognizing that He's behind the scenes in every occurrence, and there's a master plan in motion. Whenever someone relates a Hashgacha Peratit story, it's the same kind of praise. They're understanding that the seemingly regular events that took place in their lives were completely orchestrated by Hashem. They put Hashem's name into every sentence and turn a mundane story into a great mitzvah. The more a person can recognize Hashem's involvement, the greater the praise becomes. Rabbi Menashe Reizman quoted a Chatam Sofer who brought to light an unbelievable praise of Hashem in Megillat Esther. It says there that Ahashverosh had seven close advisors, and when Vashti refused his request, he advised with them on how to go about punishing her. As we know, Vashti being killed is what paved the way for Esther to come in and bring about salvation to Klal Yisrael. It was this meeting that was deciding the fate of Vashti. There was already a prosecution in heaven on Vashti, being the granddaughter of Nevuchadnezer who destroyed the Beit Hamikdash, but that was not enough to seal her fate. The Gemara says that each of the names of the seven advisors hinted to a different aspect of the service of the Beit Hamikdash, and that brought the angels in heaven to ask Hashem to have mercy on His nation, in the merit of the service of the Beit Hamikdash. כרשנא (Karshena), the name of the first advisor, sounds like the words Kar Ben Shana, which the Maharsha says refers to the daily offerings in the Beit Hamikdash. The angels in heaven said to Hashem, ‘If you don't save the Jews, who is going to bring the Kar Ben Shana?' The next advisor's name was שתר (Shetar), which sounds like the words שתי תורין (Sheteh Torin), the two turtle doves that were brought for certain offerings. And once again, the angels said to Hashem, ‘If you don't save the Jews, who is going to bring those offerings to You?' The third advisor's name was אדמתא (Admata), which hints to the Mizbe'ach Adama, the altar made of earth upon which all of the Korbanot were brought. The next advisor's name was תרשיש (Tarshish), which alludes to the Tarshish stone that was put into the breastplate of the Kohen Gadol, who worked in the Beit Hamikdash. The next advisor's name was מרס (Meres), which alludes to the stirring of the blood of certain bird offerings. The next advisor's name was מרסנא (Marsina), which alluded to the stirring of the oil and flour in a flour offering. The last advisor's name was ממוכן (Memuchan), which alludes to the preparation of the Shulchan upon which the 12 loaves of bread were placed. For each of these things, the angels asked Hashem, ‘Who is going to continue them if Your nation will perish?' Because of those advocating angels, who were prompted because of the names of those advisors, the fate of Vashti was sealed for death, and the pathway of salvation was paid for the Jews. Says the Chatam Sofer, Look at the unbelievable Hashgacha of Hashem here, and how much He loves and cares for us. He knew that one day these seven people would be meeting together in a room, and the Jews would need zechuyot at that time to have judgment in their favor. So, He put into the minds of the parents of these seven goy advisors, decades before, to name their children those specific names that would allude to the service in the Beit Hamikdash. Hashem was planning our salvation from decades before, even going deep into the minds of those Persian parents to make sure they name their children accordingly. The Hashgacha of Hashem is mind blowing! Every time we expose another aspect of His Hashgacha, we are also singing a type of Hallel and giving Him praise.

There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megila, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megila, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet HaShachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. It is prohibited to eat even a small amount before hearing the Megila on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megila promptly, so that they can eat. Immediately after Shacharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. The Shulhan Aruch rules that the Beracha of Shehechiyanu is not recited before reading the Megila in the morning. This applies even if one did not fulfill the Misva of Megila the previous night. The Hida (Rav Haim Yosef David Azulai, 1724-1807, Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically with regard to the Seudah. The Rama even permits men to dress up in women's clothing. He argues that since it is in the Purim spirit, it does not constitute a violation of the Torah prohibition of cross-dressing. Nevertheless, Hacham Ovadia and Hacham ben Sion both rule that one should not rely on the Rama's leniency. Although Hacham ben Sion does permit children to wear the other gender's clothes, Hacham Ovadia was opposed even to that. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tifferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.

The observance of Purim entails several different Misvot, including the Megila reading, the Purim meal, Matanot La'ebyonim (gifts to the needy) and Mishlo'ah Manot (sending food packages to others). The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), in Hilchot Megila (2:17), writes explicitly that the obligation of Matanot La'ebyonim takes priority over the other obligations of Purim (listen to audio for precise citation). He emphasizes that it is preferable to spend less on Mishlo'ah Manot and the Purim meal in order to increase one's spending on Matanot La'ebyonim. There is no greater joy, the Rambam writes, then helping the needy, bringing joy to their hearts and lifting their downtrodden spirits. One who does so, the Rambam adds, follows the example of the Almighty Himself, who revives lowly spirits and brings hope to those in despair. The Maggid Mishne commentary makes the following brief remark on the Rambam's comments: "The words of our Rabbi are worthy of him." Meaning, the Rambam, who worked as a caring and devoted physician, understood as well as anyone the importance and significance of helping those in need and lifting their spirits. Having spent many hours a day treating ailing patients, the Rambam personally exemplified the value of kindness to other people, and his example is reflected in his ruling concerning Matanot La'ebyonim. Unfortunately, many people fail to abide by this important Halacha. The practice has evolved for parents to prepare Mishlo'ah Manot packages for each of their children's twenty-some-odd friends, and spend large sums of money on unnecessary snacks and candy, most of which usually goes to waste. Of course, Mishlo'ah Manot is also a Misva, and one must give gifts to some friends on Purim. But, as the Rambam so forcefully emphasized, we must give priority to Matanot La'ebyonim, to supporting people in need and the organizations who help them. It is therefore proper to limit one's spending on Mishlo'ah Manot packages and to use the money instead to help the underprivileged. This is particularly so this year, when, unfortunately, so many people both in our community and elsewhere are experiencing financial hardship and finding it difficult to cover even their most basic expenses. What a shame it would be under current conditions to spend money on unnecessary food products that would go to waste, instead of using those funds to donate to the many charitable organizations that desperately need our help. In my family, it was decided that this year, instead of sending Mishlo'ah Manot to all my children's friends, we will instead make donations to worthy causes and send the friends cards informing them that a donation has been made in their honor. This way, we not only fulfill the Rambam's directive to prioritize Matanot La'ebyonim, but also teach our children this valuable lesson in proper priorities. One should not be afraid of being a "trend setter" in this regard. Even if one feels that his friends anticipate costly, lavish Mishlo'ah Manot packages, he should nevertheless endeavor to set the trend among his peers of cutting back on Mishlo'ah Manot in favor of Matanot La'ebyonim. The needy and underprivileged are God's children. If we show our care, concern and compassion for the Almighty's children, then He will, in turn, bless us and our children with much health, happiness and success.

When Purim falls on Mosa'eh Shabbat (as it does this year), we recite Arbit at the end of Shabbat as usual, with "Shuba," "Viyhi Noam" and "Yosheb Be'seter Elyon." After "Yosheb Be'seter," however, rather than proceeding with "Ve'Ata Kadosh," we recite the Beracha of "Boreh Me'oreh Ha'esh" over a flame. We may not derive benefit from light on Mosa'eh Shabbat until we recite the Beracha over a flame, and we must therefore recite this Beracha before reading the Megila. After reciting the Beracha over the flame, we read the Megila and complete the Tefila, and then recite the rest of Habdala. Of course, the Beracha over the flame is omitted, since it had already been recited before the Megila reading. If a woman was not present in the synagogue for Habdala, and her husband – who had heard Habdala in the synagogue – thus recites Habdala for her at home, she should preferably recite the Beracha over the flame herself, rather than have her husband recite the Beracha for her. This is the ruling of Hacham Ovadia Yosef. However, if she is unable to recite the Beracha herself, then the husband may recite the Beracha for her. If a congregation forgot to recite the Beracha over a flame before the Megila reading, and they realized their mistake during the reading, they should interrupt the reading in between two paragraphs of the Megila to light a candle, and the Hazan then recites the Beracha. Of course, if they realized their mistake only after the completion of the reading, then they simply include "Boreh Me'oreh Ha'esh" in the recitation of Habdala after the reading. Summary: When Purim falls on Mosa'eh Shabbat, the Hazan in the synagogue recites the Beracha over a flame before "Ve'Ata Kadosh," and then the Megila is read. After the Megila reading, the Arbit service is completed and then the rest of Habdala is recited. If a husband heard Habdala but then recites Habdala for his wife at home, it is preferable for her to recite the Beracha over the flame herself. If the congregation forgot to recite the Beracha over the flame before the Megila reading, and they remembered during the reading, they should interrupt the reading to light a candle and recite the Beracha.

When Purim falls on Mosa'eh Shabbat (as it does this year), one must ensure not to make any preparations for Purim on Shabbat. Thus, for example, even in places with an Erub, one may not bring the Megila to the synagogue to prepare for the Megila reading. Similarly, one may not prepare Mishloah Manot packages on Shabbat, and the Gabbai may not prepare the Torah scrolls on Shabbat for the Purim reading. It is permissible, however, to review the Megila on Shabbat, even if one is preparing to read it that night, because the reviewing itself constitutes a Misva, as it involves Torah learning. Even in such a case, one should preferably avoid stating outright that he is reviewing the Megila in preparation for the reading on Purim. It should be noted that a Megila is not considered Mukseh, and thus one may read from an actual Megila on Shabbat. It is customary to delay the Arbit service on Mosa'eh Shabbat to allow people the time they need to get to the synagogue. After the Amida prayer in Arbit, the Hazzan recites half-Kaddish, which is followed by Shuba Hashem and Yosheb Be'seter, until but not including Ve'ata Kadosh. At that point, the Megila is read, and Ve'ata Kadosh is read after the reading. According to some opinions, the Beracha of "Boreh Me'oreh Ha'esh" is recited over a flame before the Megila reading. (This is the view of the Hida, in Birkeh Yosef, as cited by the Kaf Ha'haim.) The rest of Habdala, however, according to all opinions, is delayed until after Megila reading, except if one is reading the Megila at home, in which case he should recite Habdala before reading the Megila. Even in such a case, though, he and his family may not eat until after the Megila reading. Those who recited or heard the Beracha over the flame in the synagogue may not recite it again later at home, even if they are reciting Habdala for their wives and children. In such a case, the wife should recite the Beracha herself. Although the obligation of Se'udat Purim (the Purim feast) applies only on Purim day, it is proper to have a meal on the night of Purim in honor of the holiday. This is especially true when Purim falls on Mosa'eh Shabbat, when one in any event is required to eat a Melaveh Malka meal. Therefore, one must exercise particular caution during Se'uda Shelishit to eat moderately so he will be able to eat a Se'uda that night.

In a year when Purim falls on Mosa'eh Shabbat, an interesting question arises concerning those who normally observe Shabbat until the time when it ends according to the view of Rabbenu Tam – seventy-two minutes after sundown. If the congregation ends Shabbat in accordance with the more widely-accepted view, forty-two minutes after sundown, and they read the Megila at that point, do those who normally wait until the time of Rabbenu Tam fulfill their obligation? According to their position, it is still Shabbat, and thus Purim has not yet begun. Seemingly, then, it is too early for them to fulfill the Misva of Megila reading. Rabbi Mazuz rules that people who follow Rabbenu Tam's view of the end of Shabbat may, indeed, fulfill their obligation by hearing the Megila reading before the time of Rabbenu Tam. He notes that the Shulhan Aruch (Orah Haim 692:4) cites a view allowing one to read the Megila as early as Pelag Ha'minha (approximately one and a quarter hours before sundown). This view is also cited in the Kaf Ha'haim (692:31). According to this view, it is certainly acceptable to hear the Megila forty-two minutes after sundown, even if one normally follows Rabbenu Tam's opinion that Shabbat ends a half-hour after that point, since it is certainly past Pelag Ha'minha, even according to Rabbenu Tam. And although the Sages enacted a prohibition against reading the Megila on Shabbat, this applies only to reading the Megila, not hearing the Megila. The one who reads the Megila in the synagogue is following the view that Shabbat has already ended, and those who follow Rabbenu Tam's view are only listening, which is not included in the prohibition against reading the Megila on Shabbat. Moreover, even according to Rabbenu Tam, forty-two minutes after sunset is within the period of Ben Ha'shemashot (the period between sunset and nightfall), and it is quite likely that the Sages did not extend their enactment to this period, and that it is thus permissible to read a Megila during Ben Ha'shemashot. Furthermore, most people who follow Rabbenu Tam's position concerning the end of Shabbat do so only as a "Humra," a measure of added stringency, while acknowledging that Halacha in truth follows the view of the Ge'onim, that Shabbat ends forty-two minutes after sundown. And many people who follow Rabbenu Tam's view refrain during this period only from acts that are prohibited on Shabbat by Torah law (as opposed to by force of Rabbinic enactment). They would not go so far as to insist on waiting until seventy-two minutes past sundown before hearing the Megila reading. Therefore, for all these reasons, Rabbi Mazuz rules that those who follow Rabbenu Tam's position may fulfill their obligation of Megila reading by hearing the reading on Mosa'eh Shabbat before the time of Rabbenu Tam. However, people who follow Rabbenu Tam's position should not read the Megila before the time of Rabbenu Tam; they may hear the Megila, but should not read it themselves until Shabbat ends according to Rabbenu Tam's view. Summary: When Purim falls on Mosa'eh Shabbat, and the congregation begins reading the Megila forty-two minutes after sundown, which is when Shabbat ends according to the commonly accepted view, even those who follow the later time for the end of Shabbat (the time of Rabbenu Tam) fulfill the Misva by hearing the reading.

Megila GevaltAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

A Tale of Two Adars, by Rav Yitzchak Etshalom Why do we delay celebrating Purim until Adar Sheini?  The Mishna in Megila addresses the circumstance where after fully celebrating Purim, the Beit-Din decided to add another month to the year; although the Tosefta records a dissenting opinion, the Mishna rules (and such is the Halakha) that the Megila must be re-read in the "added" Adar - as well as the special Parashot that are read in Adar (Shekalim, Zakhor etc.). To wit, (virtually) all of the Mitzvot unique to Adar may only be fulfilled in Adar Sheini. We explore the Bavli and Yerushalmi's discussion of the various opinions and the rationale provided for ruling in accord with רשב"ג - that the Megila must be read in the Adar that is proximate to Nisan. We discover a curious explanation in the Yerushalmi, along with an innovative understanding of the impact of "מסמך גאולה לגאולה" - keeping the celebration of the redemption from Haman as close as possible the celebration of the Exodus. Source sheet >>

Purim Megila HalachosAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

The Mishna in Masechet Megila (6b) establishes that in a leap year, which contains an extra month of Adar, the festival of Purim (which is normally celebrated in Adar) is observed during Adar Sheni (the "second Adar"). This means that all the Misvot associated with Purim – reading the Megila, sending Mishlo'ah Manot, giving money to the poor, and the festive meal – apply specifically on the fourteenth of Adar Sheni during a leap year. Nevertheless, it is customary to observe the fourteenth and fifteenth days of Adar Rishon as "Purim Katan" – literally, "minor Purim." On these days we omit the Tahanunim section of the prayer service, including the Viduyim (confessions). We also omit the paragraph of "La'menase'ah" and "Tefila Le'David" which are incongruous with the festive nature of these days. Tahanunim is likewise omitted from Minha on the afternoon of the thirteenth of Adar Rishon. When the fifteenth of Adar Rishon falls on Shabbat, we do not recite "Sidkatecha" during Minha. (The fourteenth of Adar never falls on Shabbat, but the fifteenth can occur on Shabbat.) It is forbidden to observe a fast on Purim Katan, even in observance of the Yartzeit of a parent, and even for Ashkenazic brides and grooms, who otherwise have the custom to fast on the day of their wedding. (This ruling is codified in the work Nimuke Orah Haim, 697.) Eulogies are also forbidden on Purim Katan, with the exception of eulogies delivered at the funeral of a Torah scholar. Going to work is permissible on Purim day itself, so it goes without saying that one may perform such activity on Purim Katan, as well. According to some authorities, it is proper to observe Purim Katan with some festivity and joyous celebration.

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This class was recorded live at Beit Knesset HaNassi in Jerusalem.

The custom is for a person drinking wine in the presence of others to preface the Beracha of Hagefen with "Savri Maranan" (Pay attention, my masters!) to which they respond "L'haim" (to life!). Many explanations have been offered for this custom. Rav Shlomo Luria (1510-1573) explains that the origin of this custom dates to the times when wine was used to calm the nerves of mourners and criminals facing capital punishment. Thus, the declaration "L'haim" serves to distinguish the current drinking from those morbid situations. Mahram Mintz (Rabbi Moshe Halevi Mintz, Germany, 1415–Poland, 1480) explained that originally, wine brought curse to world. When Noach left the ark and became intoxicated, his son Ham took advantage of him, and Noach cursed his offspring. Thus, "L'haim" is said to declare that this drinking should bring only blessing, not curses.Rabbi David Abudraham (14th Century, Seville) suggests that the fruit of the Tree of Knowledge in Gan Eden was, according to some opinions, wine. Therefore, the custom is to wish life in contrast to the original consumption of wine, which brought death to the world. In a similar vein, the Gemara in Megila records the story of Raba and Rav Zera who became intoxicated on Purim, and one sage slaughtered the other one. Thus, there is a need to affirm that this wine should not lead to negative results. The Midrash Tanhuma states that in olden times it was common to use a wine taster to insure that no poison was added to the wine. This may also be a reason to wish life on the drinker. Of course, there are esoteric reasons for this custom in the teachings of the Kabbalah, as well. Nowadays, the custom is to say "L'haim" only when making Kiddush on Shabbat and Yom Tob. Rabbi Haim Palachi (Turkey, 1788-1869) explains that this may be connected to the passage that states that those who are scrupulous to observe the Misva of Kiddush will be granted long life in this world and the next. SUMMARYWhen reciting the Hagefen in Kiddush, the custom is to preface the Beracha with "Savri Maranan," to which all present answer "L'haim."

Our parnasa is entirely in the hands of Hashem. It does not matter how much money a person has; without Hashem he has nothing. We are currently witnessing with our own eyes how it is possible for someone with even billions of dollars to lose access to his money in an instant. Hashem is in charge of a person's finances, whether he has billions or whether he has just hundreds. And we need to realize this and depend only on Him. If a person is struggling in business, he must believe that Hashem could take him out of his struggles in the blink of an eye, no matter how bad the economy may be. A man told me, after finally getting a major order from a very large company, and producing the merchandise and shipping it here from China, that large company canceled the order. This was a major blow for this man's business. He is a great ma'amin b'Hashem and did not get frazzled by it. He asked them if they would at least accept part of the order. They replied they have his competitor's merchandise sitting on their shelves not moving and they couldn't possibly add more of the same product. He then asked them if they would agree to take just 5% of the order to give it a chance. When they agreed to that, he said to himself, Hashem is in charge and if He wants my product to sell, it will sell right next to the competitor's. A few weeks later, the large retailer asked him for another 10% of the order as his product was selling. By this time, the season was coming to a close, but the product kept selling. Then they asked for the balance of the entire order. And subsequently, they made an order for three times that original one for the upcoming year. It was the largest order this man has ever received. If Hashem wants a product to sell, it will sell. Rabbi Biderman told the story of a man in Israel who is learning full time and learned to be a sofer to bring in some extra income. However, he isn't so savvy with the quill and is not able to write like other sofrim . He worked hours upon hours and finally completed his first project, a Megilat Esther , but no one was interested in purchasing it. His father, seeing his son down about it, told him not to worry, he would help him sell it. He gave the Megila to someone he knows who goes around the world selling Sifreh Torah , mezuzot and tefillin . He told him to try to sell the Megila for whatever he could get. The seller went to America and had an appointment there with a wealthy man to show him some Megilot . He knew the wealthy man wanted top quality and so he didn't even bother showing him this Megila , written by an amateur. However, the wealthy man did not like any of the Megilot that he showed him and he saw that he was seemingly trying to hide one and asked him to see it. The sofer opened it up and the wealthy man said, “It is perfect. That's the one I want.” And he paid $2500 for it. He explained, he wanted a Megila that did not look like it was printed by a computer and this was the only one that was sloppy and clearly showed that it was handwritten. If Hashem wants a sloppy Megila to be sold for top dollar, then it will be sold for that price. A rabbi told me, a poor widow asked him for immediate assistance with a bill that she owed for $6000. The rabbi, feeling her plight, made phone calls and raised the money for her. On the very same day, an anonymous individual paid an expense that this rabbi was about to incur. And it was exactly for $6000. Hashem is in charge of parnasa . We need to internalize it and pray and act with that realization.

1) After Homon was duly suspended [on the 2nd day of Pesach], Queen Esther pleads for Homon's decree to be rescinded. Achashverosh offers instead, that a 2nd letter be dispatched to authorize the Jews to protect themselves and to neutralize their enemies. Why did this second letter get dispatched only on the 23rd of Sivan?[1] 2) A non-frum relative of a frum Jew died, and the closest next-of-kin has decided to cremate the body. When does Shiva begin for the frum relative?[2] 3) Is there leeway on a fast-day to allow one who isn't fasting to be called to the Torah?[3] 4) Is an Onein ר"ל obliged to hear the reading of the Megila on Purim?[4] 5) A Megila is torn at the beginning, into the text. May it be used?[5] 6) In order to have my Megila lay flat, I store it in its case with the written side rolled outwards. A week before Purim I unroll it and let it lay flat, and then on Purim it is very easy to use. Is this allowed?[6] 7) There's a well-known Medrash that had Moshe Rabenu not broken the first Luchos, the Torah given to us would consist of only the Ten Commandments. What about the 613 Mitzvos?[7] 8) "שמיני בשמינית" הוא א' מס"ד. א' מס"ג = גס. למה אין היתרה בטילה בס'?[8] 9) השם 'ישורון', ורמז אליו בשם יעקב:[9] ________________________________________ [1] מלבי"ם על הפסוק (אסתר ח, ט). [2] יו"ד סי' שמה ס"ה: אין מתאבלים עליו. דין נתייאשו מלקוברו – שם סי' שעה ס"ה. [3] לכתחלה, מי שאינו מתענה לא יעלה לקרות (מהרי"ק שורש ט; שו"ע או"ח סי' תקסו ס"ו). הב"ח מקיל. דין הסומא – באו"ח סי' קלה ס"ג. לפי המשאת בנימין (הובא במג"א שם סק"ד), מסתבר דהו הדין לנדו"ד. [4] כן פסק באו"ח סי' תרצו ס"ז. והמג"א סקט"ז כתב שישמע מגילה אחרי הקבורה. [5] באו"ח סי' תרצ ס"ג לפסול בחסר תחילתה או סופה. [6] א [7] שמות רבה פרשה מו:א. וביפה תואר שם העיר שזה דלא כירושלמי שקלים פ"ו. ביאור המדרש – בלקו"ש חכ"ו, שיחה ג לפרשתנו. וש"נ לגמ' נדרים כב ב. [8] סוטה ה א ובמהרש"א ובמהר"ץ חיות שם; תורה אור ד"ה וסוס (צא ד) וד"ה ויקח (קיט ג). [9] של"ה שעא א.

One of the Misvot that apply on Purim is Mishlo'ah Manot, sending food packages to one's fellow. Megilat Ester (9:19) refers to this Misva with the expression "Mishlo'ah Manot Ish Le're'ehu" – "Sending packages one to another" – indicating that one must send at least two food items to at least one individual.The great Kabbalist Rabbi Gamliel Ha'kohen Rabinowitz, in his work Tiv Ha'Purim, suggests a novel explanation for the reason underlying the Misva of Mishlo'ah Manot. The Gemara (Pesahim 6) and Shulhan Aruch (Orah Haim 429) establish the obligation to begin studying the laws of Pesah thirty days before the holiday, in preparation for its observance. Thirty days before Pesah, of course, is Purim, and thus on Purim one should begin studying in preparation for Pesah.According to Rabbi Rabinowitz, the obligation of Mishlo'ah Manot is part of the Pesah preparations that begin on Purim. Some people observe the stringency not to eat in anybody else's home during the holiday of Pesah. Since many complex laws apply to food preparation on Pesah, these people make a point of eating only their own food, rather than having to rely on the standards of other people. While this is an admirable practice that reflects a heightened sense of Yir'at Shamayim (fear of God), it also runs the risk of causing strife and discord among Jews. The Talmud (Sanhedrin 103) observes that people draw close to one another by eating together ("Gedola Legima She'mekarevet"). The converse of this rule is that by refraining from eating with others, one becomes distant from them. Certainly by refusing an invitation, a person might offend his fellow and cause resentment and ill-will, even though his intentions are purely for the sake of Torah observance.For this reason, Rav Rabinowitz suggests, we are required to send each other food packages on Purim – one month before the onset of Pesah. As we begin to prepare for Pesah and anticipate the possible strife that might arise from the refusal to eat in each other's homes, we neutralize this effect by exchanging gifts of food, demonstrating our mutual love and affection. Mishlo'ah Manot conveys the message that we indeed feel a deep sense of camaraderie with our fellow Jews, and it is only due to our strict devotion to the laws of Pesach that some people do not eat in other people's homes on that holiday.The obligation of Mishlo'ah Manot is introduced in the Megila together with the Misva of Matanot La'evyonim – gifts to the poor: "Mishlo'ah Manot Ish Le're'ehu U'matanot La'evyonim." Some Rabbis noted that the first letters of the words "Ish Le're'ehu U'matanot La'evyonim" spell the word "Elul" – the name of the month that immediately precedes Rosh Hashanah. During this month, of course, we increase our observance of Misvot generally, paying particular attention to the Misvot governing interpersonal relations. For this reason, the name "Elul" alludes to the obligations of Mishlo'ach Manot and Matanot La'evyonim on Purim, Misvot which embody the notion of brotherly love among Jews. By the same token, this association indicates that on Purim, too, we must make an extra effort to bridge the gaps and live in peace, harmony and love with our fellow Jews – just as we make such an effort during Elul. Purim, like Elul, is a time to strive towards greater unity among the Jewish people, and to refrain from arguments and strife that threaten to undermine our mutual sense of brotherhood.Purim day is a busy and hectic time, with lots to do and large crowds in the synagogue. The tumult that often characterizes the Purim celebration occasionally causes some tension and discord between people. We must recognize that fighting with other Jews runs in direct contrast with one of the principal themes of this holiday, which is intended to bring Jews together and lead us to a greater sense of unity, friendship and mutual concern.

1) On a Shabbos Rosh Chodesh that coincides with Parshas Shekolim, three Sifrei Torah are used. In error, ST #2 was the one for Shekolim. During the reading, someone realises that the reading for Rosh Chodesh should have come first. What do we do now: a) for the Torah readings; b) for the Haftorah?[1] 2) There is a widespread quote that it is forbidden to sit upon a table, since the table resembles the mizbe'ach (altar). Does this have a halachic source?[2] 3) May a folding cot (crib) be opened on Shabbos?[3] 4) I ordered Mishloach Monos online, to be delivered to my friend on Purim. I paid for the goods with my credit card, but does that make the foods mine?[4] 5) On Succos we are concerned that a child can acquire the Arba Minim, but is unable to release them back to their owner. So, how can a child give Mishlo'ach Monos?[5] 6) May one pause in middle of Megila-reading and explain that section in English?[6] 7) What is a recommended minimum for people to give for Matonos loEvyonim?[7] 8) What are the respective reasons for writing ב"ה or בס"ד in the beginning of a letter?[8] 9) Feedback on spitting in Oleinu during Shmoine Esrei:[9] 10) Tracker device for criminal, autistic, Alzheimer's; medical details:[10] _______________________________________ [1] בשו"ת נודע ביהודה (מהדו"ת, או"ח סי' יא) הורה לקרוא הפטרת ר"ח, הביאו השערי אפרים (שער ח ספ"ב) והמשנה ברורה (סי' תרפה סק"ה). [2] בס' מנהג ישראל תורה (סי' ק"ע אות יד) כתב שלא מצא מקור נאמן לזה. [3] ראה שוע"ר סי' שטו סי"ג. [4] מכיון שאין מעות קונות, לא קנה השולח. רציתי לומר דמצינו דמעות קונות להתיר איסור דרבנן, מכיון שמתחייב בכך ב'מי שפרע' (שו"ת ריב"ש סי' שו, הובא בט"ז יו"ד סי' קעג סק"י, ובשוע"ר בכ"מ. אבל מצינו בדין עירוב (עירובין פא א) שאין מעות קונות. ועדיין צ"ב אם צריך קנין למצות משלוח מנות, כי אולי די בזה שהגיעו המנות לידי המקבל, כדין קידושין מדין עבד כנעני (קידושין ז א). וראה גם פסקי תשובות סי' תרצה הע' 142 בשם הגר"מ פיינשטיין ז"ל. [5] בשו"ע חו"מ סי' רלה ס"א איתא דמבן שש יש לו קנין מדרבנן. ואולי די בזה גם למצות משלוח מנות. ולגבי קטנים מגיל זה י"ל שאין המקבל צריך לקנות המנות, ודי בזה שיכול ליהנות מהן. וילע"ע. [6] ראה נתיבים בשדה השליחות ח"ב פט"ז ס"ט (ע' 146-7). [7] ראה. [8] אגרות קודש בסוף קונטרס 'התוועדות' שי"ל לש"פ תזו"מ תשפ"א. וראה גם נתיבים בשדה השליחות ח"ב פי"ט ס"ו (ע' 174 ואילך). [9] ראה שוע"ר סי' צז ס"ב. [10] ראה שוע"ר סי' שא סט"ו; ארחות שבת ח"ג פכ"ח אות קפז.

Tapping into Abundance through Purim. The Mitzvot of Purim are designed to align ourselves for the the tremendous opportunity to receive shefa (abundance). Rav Gerzi and Coach Tzvi Broker explore the connection between Shefa, Amalek, Matnot Evyonim, Meshloach Manot, Megila and Drinking through the sources and outline practical Avodas for how to tap into the bracha of this special day. Work Inspired Global Chabura Information or Registration Form: https://forms.gle/NwhHmwrBBrEadYM78 Class Times: Sunday, Tuesday, Thursday at 1:10 PM NY Time / 8:10 PM Israel Time Join in person in RBS (location to be announced) or via Zoom. Recordings Available ⭐THANK YOU TO OUR SPONSOR⭐ For ‘Teruma'-donations: pilznoworkinspired@gmail.com

As we enter the glorious month of Adar, it is a time to increase our happiness with the knowledge that we have Hashem with us who can save us from all our problems and take us out of this long exile. The pasuk says in the Megila וזכרם לא יסוף מזרעם– the days of Purim will be with us forever, including the days of Mashiach . It is the story of Purim which teaches us how Hashem relates to us during the galut , orchestrating everything from behind the scenes and making it appear natural while, in actuality, everything is coming from Him. The pasuk says in Tehillim that Hashem is עושה נפלאות גדולות לבדו – Hashem does wondrous miracles that only He knows about. Throughout this long exile of nearly 2000 years, Hashem has performed countless miracles for us that we never even heard of. And part of the glory of the days of Mashiach will be when Hashem tells us about the thousands of times Klal Yisrael was in danger and had no idea and Hashem, from behind the scenes, saved us time and time again. However, as in the days of Purim, there have also been many times that Hashem did show us what kind of danger we were in and the situations were very dire, until He finally saved us. What is the reason for us having to be in trouble or danger and know about it as well? The sefer Kiymu v'Kiblu writes, a Jew could possibly read Megilat Esther every single year of his life and still miss out on of the main lessons that we are supposed to draw from it. The Megila tells us about all of the hashgacha peratit of Hashem and how He saved us from the hands of Haman. But there is much more to the story than meets the eye. Our great Chachamim of the Gemara ask the question of how it was possible for the Jewish People of that time to be in such danger. Our Rabbis, who know how the world works, also know that it is impossible for another nation or person to harm us, or even threaten us, if Hashem didn't command it first. So they asked, why did Hashem bring Haman into power to make those harsh decrees against the Jewish People? The Rabbis answered, it was because of the misdeeds which had taken place beforehand. During the days of Nebuchadnezzar, the Jewish People bowed down to idols and when Achashverosh made a party celebrating that the Jews weren't going to be redeemed, wearing the clothing of the Kohen Gadol , the Jews actually went to that party and enjoyed it. It was their wrongdoings which brought about the danger they found themselves in. And Mordechai, who was the Gadol Hador at the time, knew the underlying reasons for these decrees and did everything in his power to help the Jewish People make teshuva and come back to Hashem. And then, automatically, the decree became annulled. Hashem brought that danger upon His people out of love. He was helping them realize the distance they created between them and Hashem. And He was helping them come closer to Him. If the purpose of life is just to succeed spiritually, when a person is off course, the greatest kindness Hashem could do for him is to help him come back. And usually, it's when a person finds himself in hard times that he does his soul searching. Hence, the Gemara tells us, whenever a person finds himself in a difficult situation, he should take the wisest course of action and try to find an area in which he is failing in and improve on it. This is one of the ways in which Hashem talks to us even today. We are currently living in difficult times with world tragedies and so much antisemitism. Our Gedolim have called upon us to improve in our ways. Each person should think of what he is lacking in and improve in it. And b'ezrat Hashem, we hope this will lead to our ultimate geula and the coming of the Mashiach b'karov . Amen.

In this Alumni Shiur, HaRav Zvi Einstatder shares an approach to the unique shita of the Turei Even in what type of mitzvah Krias Megila is, in comparison and contrast to shitas haRamban.

1) Do אומות העולם have the power of Tefiloh?[1] 2) In some communities, the posuk Hashiveinu is said during Hagboho. But even in the Ashkenaz Sidur, it is said when replacing the Sefer Torah in the Oron Kodesh. 3) I lifted the lid off the Cholenton Shabbos and then put it back on - while it was on the blech. May we eat it on Shabbos? If not, must we wait בכדי שיעשו after Shabbos?[2] 4) Does a Jewish woman married out ר"ל need to cover her hair?[3] 5) A Jewish couple were married civilly, and now wish to marry Jewish. What do I write in the Kesuba?[4] 6) One travelling to Yerusholayimfor Shushan Purim, but will be outside Yerusholayim on the 14thof Adar – do they have to hear Megila on the 14th?[5] 7) In Oleinu, after mention of Avodah Zoro, we spit. Why not in Hodu?[6] 8) May one place a bowl under a leaking pipe on Shabbos?[7] 9) Having imbibed a generous quantity of alcohol, may I now Daven?[8] 10) At a meal I answered a mezuman with three men. Later on someone wishes to make a mezuman with ten men. May I make up the quorum?[9] 11) When buying a garment which will be given for Shatnez testing, is there leeway for me to try it on to see if it fits me?[10] 12) An Ashkenazy Kohain at a Sefardi Shivah for Shacharis. Should he do ברכת כהנים?[11] [1] ראה שו"ת אגרות משה או"ח ח"ב סי' כד; משנה הלכות חי"ג סי' ח; תורת מנחם-התוועדויות תשמ"ה ח"ג ע' 1718. [2] המניעה לכסות קדירה - במבושל כל צרכו - היא חומרא של השביתת שבת, הביאו קצות השלחן סי' קכד הע' י, וכתב שהעולם לא נהגו להחמיר בזה. ובס' שבת כהלכה ח"א פ"ה סט"ז מתיר הדבר – במבושל כל צרכו! [3] ראה דעות הפוסקים בזה באוצר הפוסקים אבן העזר סי' כא אות כו (כרך ט דף לא). [4] ראה ס' משפט הכתובה ח"ג ע' קיד. [5] ראה ערוך השלחן סי' תרפח סעיף טז. [6] ראה לוח 'היום יום' ט' טבת. [7] ראה שוע"ר סי' שלח ס"ט. [8] ראה שוע"ר סי' צט ס"א. [9] פסקי תשובות סי' קצד אות ב. [10] ראה שו"ע יו"ד סי' שא ס"ז בהגה; ס' מלבושי ישע פ"ד אות ז. [11] ראה פסקי תשובות סי' קכח הע' 435; ס' זורע צדקות מצמיח ישועות ע' 16.

There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megila, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megila, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter.After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet HaShachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber.It is prohibited to eat even a small amount before hearing the Megila on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megila promptly, so that they can eat.Immediately after Shacharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday.The Shulhan Aruch rules that the Beracha of Shehechiyanu is not recited before reading the Megila in the morning. This applies even if one did not fulfill the Misva of Megila the previous night. The Hida (Rav Haim Yosef David Azulai, 1724-1807, Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit.There is a widespread custom to don costumes on Purim. The Hida mentions this specifically with regard to the Seudah. The Rama even permits men to dress up in women's clothing. He argues that since it is in the Purim spirit, it does not constitute a violation of the Torah prohibition of cross-dressing. Nevertheless, Hacham Ovadia and Hacham ben Sion both rule that one should not rely on the Rama's leniency. Although Hacham ben Sion does permit children to wear the other gender's clothes, Hacham Ovadia was opposed even to that. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tifferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.

One of the Misvot of Purim is Seudat Purim, the festive Purim feast. The proper time for the Seudah is during the day of Purim, as the Pasuk in the Megila emphasizes, "Y'meh Mishteh"-days of feasting. If one conducted the Seudah on Purim eve, he has not fulfilled his obligation. One should also insure that the majority of the meal is completed before sunset. It is interesting to note that Rabenu HaRashash (Rav Shalom Sharabi, Master Kabbalist, 1720-1777, Yemen) held that the Seudah should be held in the morning Purim. This is, in fact, how Hacham Ovadia conducted himself. Nevertheless, the overwhelming custom is to have the Seudah in the afternoon.There is no absolute requirement to have bread at the Seudah, in accordance with the opinion of the Magen Avraham (Rabbi Abraham Gombiner, Poland, 1637-1682) and the Hida (Rav Haim Yosef David Azulai, 1724-1807) . Nevertheless, it is praiseworthy to do so. It is a Misva to serve meat. The Rama cites a custom to eat "Zironim"-seeds, on Purim. This was Esther's and Daniel's diet while in the non-Jewish royal court, and commemorates their perseverance to eat only Kosher food. Hacham Ovadia held that this custom is observed on Purim eve.DRINKING WINEThere is a misva to drink more than one's accustomed quantity of wine at the Seudah. The Rambam formulates this misva as drinking enough wine to become drowsy and fall asleep. All poskim agree that one should not drink a quantity of wine that will cause him to become lax in Avodat Hashem. Hacham Ben Sion (Ohr Lesion Vol. 4) qualified that which the Shulhan Aruch rules to become drunk until one cannot differentiate between "Baruch Mordehai" and "Arur Haman," as reserved only for people on a high spiritual level. Not everyone can assume that mantle. While women are obligated in Seudat Purim, they should not partake in the drinking.AL HANISIMIn the Birkat Hamazon, "Al Hanisim" is inserted. If one forgot to say "Al Hanisim," he does not go back and repeat the Birkat Hamazon. One should be sure to remember this addition, because there is the minority opinion of the Rashal (Rav Shlomo Luria, 1510-1573, Europe) that if one forgot "Al Hanisim" at the Seudah, he must go back and repeat the Birkat Hamzaon. Maran in Shulhan Aruch brings two opinions as to whether one adds "Al Hanisim" if the Seudah continued into the night. The Halacha is in accordance with the "Stam," unattributed opinion that one does say Al Hanisim. Hacham Ben Sion adds one caveat; this only applies if one ate a Kezayit of bread before sunset. However, if one prayed Arbit in the middle of the Seudah, Hacham Ovadia ruIed that this constitutes a declaration that the day of Purim has already passed, and, therefore, it would be inconsistent to then say "Al Hanisim in the Birkat Hamazon." The best practice is to wait until after the Seudah to pray Arbit.The entire family should treat the holiday of Purim with the dignity accorded to Shabbat. Everyone should wear Shabbat clothes, both at night and during the day, and the table should be set in a festive manner. While it is always praiseworthy to say Divre Torah during the meal, on Purim it is even more important to do so. The Pasuk says "LaYehudim Hayta Orah V'Simcha." The Rabbis explain that "Orah," refers to Torah, and "Simcha" refers to the Purim rejoicing. There should be the light of Torah during the Purim festivities.

The Gemara in Masechet Megila (7) introduces the obligation to rejoice on Purim through drinking intoxicating beverages: "A person is obligated to rejoice on Purim to the point where he cannot distinguish between Haman and Mordechai." This passage is generally understood to mean that one should drink wine until he becomes a bit dizzy so that he cannot think properly as he normally does.The question arises as to whether this obligation applies to women. Women are included in all the Misvot of Purim, such as hearing the reading of the Megila, giving charity to the poor, sending Mishlo'ah Manot, and so on. Seemingly, then, they are likewise included in the obligation to become inebriated on Purim.However, Rabbi Efrayim Greenblat of Memphis (a student of Rabbi Moshe Feinstein), in his work Rivevot Efrayim (1:458), rules that women should not, in fact, drink intoxicating beverages on Purim. He bases this ruling upon a number of arguments. Firstly, he explains the requirement to drink on Purim as a celebration we conduct in anticipation of the ultimate destruction of the descendants of Amalek. We drink not merely in celebration of the downfall of Haman, a member of Amalek who lived centuries ago, but also in eager anticipation of the day in the Messianic era when nothing will remain of Amalek, and there will be no more hatred towards the Jewish people. Accordingly, Rav Greenblat contends, since women are not included in the obligation to wage war against the nation of Amalek, they are likewise not included in the obligation to drink on Purim. This obligation relates to the ultimate destruction of Amalek, and thus it applies only to men, who bear the responsibility to wage this battle.Secondly, Rav Greenblat draws a comparison between drinking on Purim and the obligation of candle lighting on Hanukah. The Hatam Sofer (Rabbi Moshe Sofer of Pressburg, Hungary, 1762-1839) ruled that even according to the Ashkenazic custom that each member of the household personally lights Hanukah candles, women fulfill their obligation through their husband's lighting. He explains that in Talmudic times, the Hanukah candles were lit outdoors, near the public domain, and it would be immodest for women to go to the public area to light Hanukah candles. Similarly, Rav Greenblat claims, it would be immodest for a woman to drink to the point of inebriation, and thus the obligation to drink on Purim does not apply to women.Rav Greenblat points to a number of sources indicating that it is deemed inappropriate for a woman to drink intoxicating beverages. The Meiri (Talmudic commentator, France, 1249-1315), for example, makes such a comment in reference to the law of "Ben Sorer U'moreh" – the wayward son who is put to death due to his gluttonous behavior, ingesting excessive amounts of meat and wine. The Torah speaks only of a son, and not of daughters, because, as the Meiri explains, it is uncommon for a girl to be drawn after such gluttonous excesses. Rav Greenblat infers from this comment that it is not natural or proper for a woman to indulge in intoxicating beverages.Another source is a comment the Sha'ar Ha'siyun (notes appended to the Mishna Berura commentary to the Shulhan Aruch), in the laws of Zimun (199:6). The Sha'ar Ha'siyun claims that women do not count towards a Zimun (quorum of three men required for the special Beracha before Birkat Ha'mazon) because the Zimun was traditionally conducted over a cup of wine, and it is unbecoming for a woman to drink wine. Rabbi Greenblat notes that if women were excluded from Zimun because it customarily involved drinking a single cup of wine, then certainly it would be inappropriate for a woman to drink and become inebriated, even as part of the Purim festivities. We might also add that the Gemara presents the obligation to drink on Purim with the phrase, "Hayav Inash…" – "A man is obligated" – clearly suggesting that this obligation applies only to men.We should note that although women are obligated to drink the four cups of wine at the Seder on Pesah, that drinking is not intended for the purpose of intoxication. Indeed, this Misva can be fulfilled by drinking grape juice. On Purim, however, the drinking is clearly done with the aim of becoming inebriated, which is inappropriate for women. It is thus customary for women not to drink alcoholic beverages on Purim for the purpose of getting drunk.Summary: Although Halacha requires drinking intoxicating beverages on Purim, this obligation does not apply to women, and it is in fact inappropriate for a woman to drink intoxicating beverages, even on Purim.

The Halachic sources establish that "Mebatlin Torah Mipeneh Mikra Megila" – one can take time away from Torah study for the sake of the Misva of hearing the Megila reading. If one was supposed to be learning at the time of the Megila reading, he closes his books and goes to hear the Megila.The question arises as to why hearing the Megila is considered "Bittul Torah" – taking time away from learning. After all, the Megila is part of the Tanach, and listening to the reading certainly qualifies as Torah study. Why, then, do we need to be told that one may take away time from other study to hear the Megila reading?The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1904) explains that this Halacha refers to stopping one's learning in order to go to the synagogue to fulfill the Misva of Megila "Be'rob Am" – with a large assembly of people. If a person is learning at home, for example, he will need to take time out from his study to make it to the synagogue to hear the Megila reading, but this should nevertheless be done for the sake of attending a large, public gathering. Although he will be taking time out from learning, as he will not be learning during the time needed to get to the synagogue, this is acceptable due to the importance of a public Megila reading.In light of this explanation, Hacham Bension Abba Shaul (Israel, 1923-1998) writes that a Torah class should be cancelled for the sake of Megila reading only if this would enable the participants to hear the Megila "Be'rob Am." If a small group of people are learning together, and they need to interrupt in order to go to the synagogue and hear a public Megila reading, this is what they should do. However, if there is no large Megila reading in the area, and they in any event will be reading the Megila as a small group, then they should not cancel their class, and should instead read the Megila afterward.It should be noted that this Halacha reflects the importance of reading the Megila in the synagogue, in the presence of a large group of people, which overrides even the Misva of Torah study. Unfortunately, and ironically, Purim is the time when many people make small Minyanim in their homes, rather than attend the reading in the synagogue. On Purim, Halacha clearly requires even those who normally pray in their homes to attend the synagogue to hear the Megila "Be'rob Am." And yet, on Purim many people who normally attend the synagogue arrange Minyanim in their homes – precisely the opposite of what should happen ("Ve'nahafoch Hu…"). True, if there are extenuating circumstances that require arranging a Minyan in the home, such as if one is physically unable to go to the synagogue, or if he fears that in the synagogue he will not hear the reading properly because of the noise and commotion, a Minyan should be arranged in the home. Generally speaking, however, there is no reason not to attend the reading in the synagogue other than simple convenience, which does not justify sacrificing the special Misva of reading the Megila "Be'rob Am."Summary: One should attend the Megila reading in the synagogue, rather than arrange a small Minyan in his home, unless there is a valid reason not to go to the synagogue. Attending the public reading in the synagogue is so significant that Torah classes should be cancelled for the sake of the public reading.

Today we are presenting 3 Halachot on the Misva of Mishloach Manot** 1st Halacha **Mishlo'ah Manot – Ensuring That the Recipient is Aware of the Package; Ensuring That the Products Meet the Highest Kashrut StandardsOne of the Misvot that one must fulfill on Purim is "Mishlo'ah Manot," giving food items to one's fellow Jew. The Megila (9:19) refers to this Misva as "Mishlo'ah Manot Ish Le're'ehu" ("Sending portions [of food] each man to his fellow"). The phrase "each man to his fellow" indicates that the recipient must be aware of the package, and of the identity of the sender. The purpose of this Misva is to increase friendship and camaraderie among the Jewish people, and this achieved only if the recipient knows that he received a package and knows who sent it. Thus, one does not fulfill the obligation if he sends a food package anonymously. For example, if a person leaves a package by his friend's door, and his friend has no way of knowing who brought the package, he does not fulfill the Misva. One must either give the package directly to his friend or at least place a sticker on the package with his name so the recipient knows who brought him the gift.Likewise, the recipient must be aware on Purim that he received the package. If a person brought a Mishlo'ah Manot package to his friend's home, and the friend's children told him that their father was not home or asleep, he does not fulfill the Misva unless the friend becomes aware of the package on Purim day. If he wakes up or arrives home only after Purim, and only at that point sees the package, the sender has not fulfilled the Misva through that package. By the same token, if at the time the package is brought the friend is intoxicated to the point where he is not aware of what goes on around him ("Ki'shichruto Shel Lot"), and he becomes sober only after Purim, the sender has not fulfilled the Misva, since the recipient was not aware of the gift on Purim.Therefore, one must ensure when bringing Mishlo'ah Manot that at least one recipient knows on Purim day about the gift and who gave it to him.When preparing Mishlo'ah Manot, one must ensure that all the foods he sends meet the highest standards of Kashrut that are acceptable by all Jews. Even if a person does not himself make a point of eating only Halab Yisrael products, avoiding Pat Akum (products baked by a gentile), and insisting on Kemah Yashan (flour that was ground before the previous Pesah), he should ensure that the foods he sends for Mishlo'ah Manot meet all these requirements. If the recipient follows a stricter standard, then the sender will be in violation of "Lifneh Iver Lo Titen Michshol" ("placing a stumbling block before a blind man") by sending him food that does not meet his personal requirements. Therefore, one who sends a meat product as Mishlo'ah Manot to a Sepharadi must ensure that the meat is certified "Glatt Bet Yosef," as required according to Sephardic custom. It goes without saying that one does not fulfill the Misva by sending non-kosher food, and doing so is certainly forbidden.One may, however, send both meat and dairy products in the same Mishlo'ah Manot package. For example, a package may include a salami sandwich and a milk chocolate bar. Since the recipient should know not to eat them together, the giver is not considered to be leading the recipient to sin. Needless to say, it is forbidden to send a food that contains both meat and milk and is therefore non-kosher.Summary: In order for a person to fulfill the Misva of Mishlo'ah Manot on Purim, he must ensure that the recipient is aware on Purim day of the package he received, and knows who sent it. One should send for Mishlo'ah Manot only foods that meet the highest standards of Kashrut that are acceptable by all. It is permissible to include both meat and dairy products in one Mishlo'ah Manot package.** 2nd Halacha **May a Rabbi Judge a Case After Purim if He Had Received Mishlo'ah Manot From One of the Litigants?The Misva of Mishlo'ah Manot on Purim requires sending at least two food items to one fellow Jew on Purim. One fulfills this Misva even if he sends to his father, son, Rabbi or student.The Halachic authorities address the interesting question of whether a Rabbi may agree to preside over a case involving a litigant who sent him Mishlo'ah Manot on Purim. Consider, for example, the case of a person who brought his Rabbi Mishlo'ah Manot on Purim, and then the day after Purim calls his Rabbi and asks him to settle a financial dispute he has with his fellow. Generally speaking, a Rabbi may not serve as a judge if one of the parties had done him a favor, as he might be favorably predisposed toward that litigant. In fact, the Talmud speaks of cases of Rabbis who declined to serve as judges because one of the litigants had done him a small favor, such as giving the Rabbi a hand as he crossed a river, or blowing a feather off his garment. Tosafot (commentaries by Medieval French and German Talmudists) claim that strictly speaking, a Rabbi may serve as a judge for somebody who had done him a small favor such as these, and the Rabbis mentioned in the Gemara declined from serving as a judge only as a "Midat Hasidut" (additional measure of piety). The question thus arises as to how we should classify Mishlo'ah Manot in this respect. Is giving Mishlo'ah Manot to a Rabbi considered a favor that disqualifies the Rabbi from serving as a judge for the giver, or do we consider Mishlo'ah Manot as a standard religious practice, rather than a personal favor?Hacham Ovadia Yosef ZT"L (listen to audio recording for precise citation) cites a responsum in the work Debar Shemuel as ruling that the Rabbi must use his judgment in each case and assess the particular circumstances. In most places, it is customary for all community members to give Mishlo'ah Manot to their Rabbi. In such a case, since giving Mishlo'ah Manot is a standard practice, we would not consider it as a "bribe" that would disqualify the Rabbi from serving as a judge for one of his members after Purim. However, in instances where the Rabbi has reason to suspect that the individual brought him Mishlo'ah Manot specifically to earn his favor, he must decline the invitation to serve as a judge. For example, if the individual does not live nearby, and he went out of his way to bring the Rabbi Mishlo'ah Manot, the Rabbi should decline if the individual asks him to arbiter a legal dispute. Likewise, if at the time when an individual brings the Rabbi Mishlo'ah Manot he specifically makes a point of mentioning that he needs the Rabbi to resolve a dispute, the Rabbi should decline. In all situations, the Rabbi must exercise his best judgment to determine whether or not the litigant had brought him Mishlo'ah Manot so that he would be favorably predisposed toward him. If he indeed has reason to suspect that this was the litigant's intent, then he must decline the invitation to judge the case.Summary: If a Rabbi is called upon after Purim to serve as a judge for somebody who had brought him Mishlo'ah Manot on Purim, then he must carefully assess the situation to determine whether the individual had specifically intended to earn his favor. If the litigant was a member of his community and it was customary for all members to give the Rabbi Mishlo'ah Manot, then he does not have to suspect that the Mishlo'ah Manot was given as a bribe. But if the Rabbi has reason to suspect that the litigant specifically intended to earn his favor, then he should not serve as a judge for the litigant.** 3rd Halacha **Mishlo'ah Manot – Stringencies That One Should Preferably Follow for One Mishlo'ah Manot Package Sent on PurimThe Misva of Mishlo'ah Manot requires sending at least two food products to at least one fellow Jew on Purim. Nevertheless, it is admirable to send Mishlo'ah Manot to many people, as one thereby enhances the atmosphere of peace, friendship and camaraderie among the Jewish people.It is proper to send at least one Mishlo'ah Manot package in accordance with all the stringencies mentioned by the Halachic authorities. Despite the fact that, strictly speaking, one fulfills the Misva even without observing these stringent measures, one should preferably endeavor to observe these stringencies with regard to at least one of his Mishlo'ah Manot packages, in order that he fulfills the Misva according to all views. The following stringencies should be followed for at least one Mishlo'ah Manot package that one sends on Purim:1) The two items should be sent together at the same time, rather than one right after the other. According to some authorities, only by sending both food items at the same time is one considered to have sent two items (as opposed to sending one item on two occasions).2) The two items should be placed in two separate utensils. According to some views, food items contained in the same utensil do not count as two separate products.3) The two products should be respectable according to the standards of both the giver and the recipient. According to some views, one does not fulfill the Misva if he sends cheap food items that are beneath his stature or that of the recipient. For example, if a distinguished person sends items such as popcorn, taffy, cotton candy and candy corn, they do not reflect his standard. It is therefore proper for at least one Mishlo'ah Manot package to contain respectable food items.4) The package should contain at least two solid foods. Strictly speaking, one fulfills the Misva of Mishlo'ah Manot by sending a food and a beverage, or even two beverages. In order to satisfy all opinions, however, it is preferable that at least one package should contain at least two solid foods. (Incidentally, the two solid foods must be different types of foods. Slicing a piece of meat into two pieces and sending the two pieces does not qualify as Mishlo'ah Manot. One may, however, send two pieces of meat from different cuts, such as one piece of sirloin and one piece of fillet mignon.)5) This Mishlo'ah Manot package should be delivered through a third party, and not personally. According to some views, the term "Mishlo'ah Manot" indicates that the package must be delivered, and not brought personally. Although Halacha does not follow this opinion, one should send at least one food package through a messenger.These measures apply only on the level of Humra (stringency), and are not required according to the strict Halacha. Nevertheless, it is proper to send at least one package that meets all these specifications, in order to ensure to properly fulfill this Misva according to all opinions.Summary: It is proper on Purim to send at least one Mishlo'ah Manot package that satisfies all opinions. Thus, it should consist of two respectable, solid food items contained in separate utensils, both delivered together by a messenger.

It is customary on Ta'anit Ester to make a special donation "Zecher Le'mahasit Ha'shekel" – in commemoration of the annual half-shekel tax that was given in the times of the Bet Ha'mikdash. Our Sages teach, "Igra De'ta'anita Sidkata" – the true reward for observing a fast day is for the charity given on the day. We therefore make a special charitable donation on the fast day of Ta'anit Ester, either at Minha time or earlier during the day. This custom is mentioned in several sources, including the Mishna Berura, Kaf Ha'haim and Siddur Ha'Rashash.To perform the Misva on the highest standard, one should donate the current market value of 10 grams of pure silver. Today, when silver sells for approximately $32-$34, this comes out to about $12. Furthermore, if one has a coin that is worth half the unit of currency – such as a half-dollar coin in the United States – it is preferable to use such a coin for the Mahasit Ha'shekel donation. There are silver half-dollars available, which contain 10 grams of silver, and using these coins would be the ideal method of observing the custom of Zecher La'mahasit Ha'shekel.May the Mahasit Ha'shekel donation be counted toward one's Ma'aser Kesafim (donation of one-tenth of his earnings to charity)?An obligatory donation cannot count toward one's Ma'aser Kesafim, as money donated to satisfy one obligation cannot also satisfy a different obligation. Therefore, the Mahasit Ha'shekel donation cannot be counted toward Ma'aser Kesafim. However, this applies only with regard to the basic obligation, the amount which one is strictly required to give – namely, half a dollar, or 50 cents. Therefore, if one gives $12, then $11.50 of that donation can be counted toward his Ma'aser Kesafim.The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) records a custom to give three coins for the Zecher Le'mahasit Ha'shekel donation. These coins correspond to the three times the word "Teruma" ("donation") appears in the section of the Torah that speaks about the Mahasit Ha'shekel. If one gives three coins, he should hand them to the Gabbai in the same manner in which charity coins are customarily given during the recitation of "Va'yebarech David" – first giving two coins together, and then the third coin. One should have in mind while giving the three coins that he makes this donation for the Shechina, for Zion, and for the Bet Ha'mikdash. He should also have in mind the various areas of the Bet Ha'mikdash (the Ulam, the Miftan, and the Ezarat Nashim and Ezrat Yisrael), and have in mind his wife, his family and all Am Yisrael.When designating the coins for charity, one should make a point of saying that he designates them as Zecher Le'mahasit Ha'shekel, and not as Mahasit Ha'shekel. If he says they are designated for Mahasit Ha'shekel, it sounds as though he confers upon them the status of Hekdesh (sacred property) by designating them for the Temple treasury.The Mahasit Ha'shekel tax that was given in the times of the Bet Ha'mikdash applied only to adult males; women and children were not included in this obligation. As such, strictly speaking, every adult male is required to give only one donation for Zecher Le'mahasit Ha'shekel. Nevertheless, since this donation is made to charity, many have the custom to make a donation for each member of the family, even for unborn fetuses, and this is a proper custom to follow. One who followed this custom one year should continue doing so in subsequent years.One who did not give the Zecher Le'mahasit Ha'shekel donation at Minha time on Ta'anit Ester may do so afterward, but it must be given before the reading of the Megila on Purim night. The Gemara teaches in Masechet Megila (13) that Hashem made a point of commanding the Jews to donate the Mahasit Ha'shekel so they would have the merit of this Misva before Haman's edict, which included his donating the Jews' money to Ahashverosh's treasury after their extermination. We, too, should make a point of donating our Shekalim before we read the story of Megilat Ester.(Those who wish may donate Zecher Le'mahasit Ha'shekel, as well as Matanot La'ebyonim, at iTorah.com, assigning Rabbi Mansour as their agent to distribute the money to the need on Purim day.)