LEON SAKKAL

With the festive holiday of Purim right around the corner, we are confronted with a topic that never ceases to confuse us. It is the seven-word declaration issued by the holy rabbi, Rava, in the Gemara[1]: “Hayav inish libesumei bepuraya ad delo yada – “One is obligated to drink on the Festival of Purim until he does not know [the difference between ‘cursed be Haman’ and ‘blessed be Mordechai’].” This declaration has us scratching our heads every year, as we are never quite able to understand this extraordinary obligation. Understanding the topic, from the perspective of either halachah (Jewish law) or hashkafah (Jewish thought) is no easy task.

A Touchy Subject

If you can’t seem to grasp the notion underlying this seemingly peculiar halachah, don’t worry – you are not alone. Anyone familiar with the matter from a halachic standpoint know even sages who lived in the era of the Rishonim[2] were bewildered by this statement. It is a matter that great rabbis have grappled with for many hundreds of years.

While the Rif[3], the Rosh[4],and the Tur[5] seem to require one to drink to the point of intoxication, the Orhot Haim[6] maintains that it is forbidden to get drunk. In his view, as well as that of the Yad Efrayim, the mitzvah requires one to drink just slightly more than he is accustomed to. The Bach disputes this ruling, stating that one should drink considerably more than he is accustomed to. Other authorities, such as the Rambam[7] and Mahariv[8], instruct us to drink “ad sheyishtaker – until one reaches intoxication,” and then sleep. One will then not know the difference between “cursed is Haman” and “blessed is Mordechai,” as Rava requires. This view was later accepted by the Rema[9] and, ultimately, the Mishnah Berurah.

In case you’re not already confused, take a look at the comments of the Gra (Vilna Gaon), who presents a much different view. Indeed, the broad range of opinions is enough to keep a Torah scholar busy for days on end!

Should We Encourage Excessive Drinking?

Since the miracle of Purim took place through the parties arranged by Queen Esther, which consisted of eating and drinking, our sages instituted that we should drink “yoter mehergelo” – more wine than we are normally accustomed to drinking. Their intention, among others, is to establish a zecher (reminder) of the profound miracle Hashem performed for his people.[10]

However, while the incorporation of wine for this reason is understandable, the question remains, is it not uncharacteristic of Hazal to require us to drink “ad sheyistaker” – to the point of inebriation? Jews are, and always have been, a people of awareness and intellect. The mere concept of excessive drinking is frowned upon by our communities across the globe, and this has always been so. Where does wine fit into the moral, disciplined lifestyle that we are directed to lead?

Wine in Judaism

Both the Talmud and Scripture speak of the benefits of wine consumption. Wine is described as “bringing joy to Gd and man,”[11] and we find in the Talmud dictums like “Ein simhah ela bebasar veyayin – There is no joy without meat and wine.”[12] These passages certainly seem to approve of the consumption of wine. Moreover, numerous mitzvot are accompanied by a cup of wine. We use wine for kiddush and havdallah on Shabbat and holidays, and we similarly recite berachot over cups of wine beneath the wedding canopy, at a berit mila, and at a pidyon haben. And let’s not forget the four cups of wine we drink at the Passover seder.

On the other hand, we find several indications that intoxication is clearly discouraged by Torah tradition. Noah, whose righteousness caused Hashem to spare the human race, was shamed by the consumption of wine. Aharon’s two holy sons, Nadav and Avihu, entered the Mishkan while intoxicated and were consumed by a heavenly fire. Similarly, the Torah extols the virtue, courage, and holiness of a nazir who vows to abstain from wine.

What, then, is the Torah’s outlook on wine? Is it a holy beverage with immense powers, reserved for holy and special occasions? Or is it a destructive agent with the power to bring down mighty people – a substance to be avoided at all costs?

The answer, interestingly enough, is that it is both!

Revealing the Depths of the Human Soul

The gemara[13] teaches, “Nichnas yayin yatza sod – When wine enters, secrets come out.” When one becomes inebriated, his spiritual depth is revealed.

Suppose that someone with an awful character; who has no intention of climbing the ladder of spirituality, chooses to join in the Purim fun. He drinks cup after cup, not wasting a moment’s time to seize this once-a-year opportunity. Don’t be surprised to find this individual’s vile demeanor amplified tenfold; for when wine comes in, the true essence of its consumer comes out. Wine relaxes our inhibitions and weakens the mind’s natural defenses, allowing the nefesh, the seat of all our emotions, personality, and identity, to shine through.

It is therefore no secret why so many hachamim and tzadikim are able to attain lofty spiritual heights during the Purim feast. While intoxication may magnify a nasty character in some, it can bring out peace, contentment, brotherhood, and love of Gd in those who truly seek to draw spiritual elevation from the day.

Hence, when utilized properly, wine offers great benefits. However, if wine is misused or abused, it presents grave dangers. How we make use of itis entirely up to us.

Defining the Mitzvah

Turning our attention to the obligation to drink on Purim, let us address four simple questions:

• Who?
• What?
• When?
• Why?

Who?

Gd’s Hand rescued Jewish men and women from Haman’s wicked decree, and thus both men and women are obligated to partake in the mitzvah of seudat Purim (the Purim feast). However, women should drink just a little wine, and certainly not become intoxicated.[14]

If one’s parents warn him not to drink excessively on Purim, in line with the halachic prohibition against excessive drinking, he should certainly obey their wishes and drink only a little more than usual.[15]

What?

Most early authorities[16] specify that the mitzvah requires drinking wine, and not other intoxicating drinks.  There is, however, a minority view that seems to suggest that one does not have to drink wine specifically.

Grape juice does not suffice for fulfilling this mitzvah.

When?

Many Ashkenazim have the custom to eat the Purim meal in the afternoon, after praying Minhah, whereas many Sephardic communities eat the meal in the morning. Someone who is being hosted for the Purim meal should follow the host’s custom, and  enjoy a breakfast or lunch of meat and wine. One does not fulfill the mitzvah by drinking wine on Purim night.

Why?

As mentioned above, the seudah we eat on Purim serves to commemorate the miracle Gd performed for the Jewish People.

Furthermore, from a kabbalistic standpoint, by drinking, we weaken the mind’s normal resistances, thus making us freer to feel the Oneness of Gd and of the universe. It is often hard to see the good within the many hardships we face in life, but when we “let our guard down,” and allow our spirituality shine through, we can more clearly recognize that although times may be tough, it is indeed all for the best. We recall that there is a beneficent Gd behind everything, manipulating events solely for our good. In our period of hester panim, a time in history when Gd’s face is more “hidden” than ever, the Purim miracle reminds us of how He has continually helped us throughout every stage of our lives.

The Holiest Day in the Jewish Calendar

It is important to remember the teaching of our rabbis: “Ivdu et Hashem besimhah vegilu bir’adah – Serve Gd with joy, and celebrate with trembling.”[17] The tremendous amount of joy we feel on Purim must be conducted with a degree of awe and reverence toward Hashem. As our sages comment regarding this verse, “Where there is joy – there must be trembling.”

The Arizal states that Purim is the holiest day of the year; a day that is even holier than Yom Kippur. It is therefore important to note that one who feels his alcohol intake may bring him to act in a repugnant or foolish manner – especially if his drinking might lead him to cause harm to others – should certainly avoid wine on the holiday, not to mention throughout the rest of the year.

Purim Sameah!

There is an ancient and widespread custom that when Haman’s name is mentioned during the Megillah reading on Purim, the congregation (especially the children) spin groggers, bang, shout, stamp their feet, and generally make a ruckus. 

This custom is recorded already by Rabbi David Avudraham (14th century, Spain), who notes an earlier custom for children to draw a picture or write the name of Haman on wood or stones and then bang them together to “erase” Haman’s representation. This is in line with the verse, “You shall blot out the memory of Amalek from under heaven” (Devarim 25:19), as Haman was a descendant of Amalek. This custom, Rav Avudraham writes, later evolved into the practice of banging and making noise when the name of Haman is read. Today, this is often accomplished by spinning groggers. 

Some have discouraged this custom, but both Rav Yosef Caro (the Mechaber) and Rav Moshe Isserles (the Rama) reference it, adding, “One should not dismiss any custom or belittle it,” as there is deep meaning behind it. 

Although the basic reason for making noise stems from the requirement to “blot out” Haman’s name, there are additional meanings behind the custom, as well: 

Reluctance to Mentioning Haman  

The Chasam Sofer (Rav Moshe Sofer, 1762–1839, Central Europe) explains that the Torah commands us to obliterate the name of the nation of Amalek, to ensure it is never remembered  – but there is no greater “remembrance” of Amalek than with the reading about Haman in the Megillah. We therefore raise a ruckus after hearing Haman’s name, to show that we do not really want to hear his name, and are doing so only because of the mitzvah to listen to the entire Megillah, which includes Haman’s name. (It should be emphasized that in order to fulfill the obligation, one must hear every word – so do not start your noisemaking until the reader finishes saying the name Haman, and stop as soon as the reader or the rabbi signals to stop!)  

“Flogging” Haman 

The Levush (Rabbi Mordechai Yaffeh, 1530–1612) cites the verse in the Torah (Devarim 25:2), which speaks of flogging sinners (“vehaya im bin hakos harasha”), and he notes that the final letters spell out the name “Haman.” Accordingly, we bang when we hear the name Haman, following the Torah’s allusion to “flogging” this evil villain. 

Obliterating Haman 

After the Jews fought Amalek in the desert, Gd said to Moses, “Inscribe this [as] a memorial in the book, and recite it in Yehoshua’s ears, that I will utterly blot out the remembrance of Amalek from beneath the heavens” (Shemos 17:14). The Midrash explains the phrase “I will utterly blot out” to mean that Gd will eradicate the remnants of Amalek even “from wood and stone.” Thus, the custom evolved to write (and subsequently erase) the name of Haman on wood or stone. 

Furthermore, the words “I will utterly blot out” (macho emcheh) have the same numerical value as the phrase “zeh Haman” – “this is Haman” (107), and Rabbi Pinchas of Koreitz (1726-1791) explains that the word macho is sometimes translated as “strike.” We therefore bang upon mentioning Haman’s name in commemoration of Gd’s pronouncement, “macho emcheh,” to “strike” Haman. 

Haman’s Punishment 

If Haman’s plans were realized, Gd forbid, then we would not exist. Haman thus posed a threat to every generation of Jews, and must be combatted anew in every age. Rabbi Chaim Palagi (1788–1868, Turkey) explains that when we bang during the reading of Haman’s name, Haman is beaten once again in the underworld, fulfilling our responsibility to fight against him.  

When to Bang 

Many have the custom to make noise each time Haman’s name is mentioned, while others bang only when there is some honorific attached to his name, or when it is mentioned in the context of his downfall. 

Defeating Amalek 

The mystics explain that the spiritual war with Amalek continues throughout the generations, especially in the waning days of the present exile. When we fulfill the mitzvah of obliterating the spiritual Amalek, the world comes that much closer to the time when Gdliness will be manifest to all with the coming of Mashiach. May it be speedily in our days, amen!

Rabbi Yehuda Shurpin serves as content editor at Chabad.org, and writes the popular weekly Ask Rabbi Y column. 

The Iranian threat, the new Israeli government, BDS, terrorism, and the challenges of Aliyah, were just some of the topics discussed at the fifth annual Jewish Media Summit in Jerusalem this past December. The Summit was sponsored by Israel’s Government Press Office, with the cooperation of the Ministry of Diaspora Affairs and the Ministry of Foreign Affairs, which hosted the Christian Media Summit only a few days earlier.

The nearly one hundred attendees at the Jewish Media Summit hailed from Israel, across Europe, South Africa and South America, with a handful of participants from the Americas, including a representative from Community Magazine.

Most panels and keynotes consisted of official spokespeople, politicians (incoming and outgoing), journalists, and organizational heads.

Michael Oren’s Perspective

Former Israeli Ambassador to the U.S., Michael Oren, tackled a few of the hot button issues facing Israel.

Oren urged participants to keep the latest Israeli election results in perspective.  He acknowledged that many Jews, both in Israel and the Diaspora, had concerns about the new government. “Let’s take a deep breath and appreciate democracy,” he said. He especially noted  that there was a peaceful transfer of power, “that should not be taken for granted today.”

Oren is the author of Six Days of War, and Ally: My Journey Across the Israel-American Divide (his memoir of his time as Israel’s ambassador to the U.S. from 2009 to 2013), and is a former MK. He conceded that politicians will often say very different things prior to an election, as opposed to once they are in office. This was a veiled allusion to some of the controversial figures in the Netanyahu cabinet.

“Once they get into office, once they get into the driver’s seat, the world looks very different. Exhibit A would be Menachem Begin. Exhibit B would be Ariel Sharon,” Oren said. “They started off in very different places outside of government. Once they got inside of government, they found themselves doing things they hadn’t anticipated.”

Begin signed a peace agreement with Egypt. Sharon initiated the unilateral Israeli disengagement from Gaza. “So let us judge this government not on what it said before, but what it does while in government.”

“Israel 2048” Blueprint to Lead Israel to Its Centennial

Several years ago, Oren, then-Deputy Assistant to the Prime Minister,  proposed to Netanyahu that Israel have a blueprint to guide the  State as it approached its centennial. He told Netanyahu there was no guarantee Israel would thrive tomorrow as it does today, unless certain problems were addressed. The results will be published in April, in a document called “Israel 2048.”

Oren sought to investigate a significant number of different domains that will impact on Israel’s future: social policy, educational policy, health policy, foreign policy, Israel-Diaspora relations, and the situation regarding Palestinians and other Arabs. “We found experts in every field. It was a tremendous undertaking,” he said. Included in the discussions were rabbis from different streams, ambassadors, and thought leaders. “I would not shy away from any issue, controversial, even explosive.”

One of the first issues Oren addressed in his book Ally was the IDF’s future character and structure. He questioned whether it should remain a citizen army. He said it would be impossible for the army to maintain its innovative technological edge if it was to be professionalized by eliminating the mandatory draft.

“Because, if you don’t know, in America a 15-year-old whiz kid in computers isn’t going into the U.S. military. He or she is going off to Stanford or somewhere. But when we get that whiz kid, we get them for three to seven years in our military,” he noted.

Lesser known among Israeli society is the contention, “we don’t have sovereignty over large areas of our territory.” Oren was referring to the sixty percent of the country that is the Negev. For example, the Israeli law regarding illegal housing is not enforced concerning some 400,000 illegal Bedouin structures in the Negev.

“But,” Oren contends, “if I built a two-millimetre addition to my balcony in Tel Aviv, I have a police car there, within seconds, giving me a big ticket,” he lamented. Additionally, he notes the recent phenomenon that some  Bedouin are being influenced by Islamic extremism and the Palestinian narrative 

“It’s critical that the 2048 initiative is not the initiative of religious people, of secular people, of right wing, left wing, Ashkenazim, or Mizrahim. It’s everybody together,” Oren said. “If you want Israel to have a second great century … we have to work on it. And we have to work at it by talking to one another about real solutions.”

The Question of Aliya

Exclusive to Community, Oren responded to a question regarding how, or if, he thinks Israel will ease Diaspora challenges to Aliyah.

“What shocked me, is that large segments of the [Israeli] population are no longer interested in large scale Aliyah. I couldn’t get people in Israel and Israeli government to be very interested in encouraging Aliyah from France,” he noted.

“Anti-Semitism was rising rather sharply in France, and we got a historic opportunity. Most French students who left France did not come here. They went to Canada, London, elsewhere. And it was a historic opportunity that we missed. 

“This is going to play out now with Russia and Ukraine as well. So, while everyone’s focused on the grandfather clause (of the Right of Return), I asked a deeper question: To what degree is Aliyah still a central tenet of our raison-d’etre, of the Jewish people? Because from my perspective, if we are not encouraging large scale Aliyah, we’ve lost a big sense of why we are here. And I see this as a danger.” 

The largest section of Oren’s book, Ally, deals with the Palestinians. Oren said he himself was somehow involved with “every peace initiative since 1993.”

Benny Gantz on Iran

Meanwhile, Benny Gantz, then Minister of Defence from the Labor party, proposed that the best solution to the Iranian threat is to “force our international partners to face the biggest global tyrant, before he gains the power of deterrents of the nuclear umbrella. The timing is critical. We must get military intelligence and diplomatic cooperation. The nuclear threat cannot fall off the global agenda. If this should fail, the time has come for a powerful reaction to Iran’s aggression. Our actions must be preventative, before it is too late.”

General Bentzi Gruber on the Ethics of Combat

On a tour of the Tz’elim IDF base, a ten-minute drive from the Gaza border, General Bentzi Gruber spoke about the ethics of combat, reinforcing the fact that the Israeli army goes to great lengths to minimize civilian casualties.

In contrast, when Hamas shot rockets near the Tz’elim base, only two hit the army base, but thousands hit civilian areas. Gruber added that he fights a psychological battle, too.

“I fight all my previous wars every night in my sleep. My wife wakes me up when I’m yelling. I carry everyone I killed on my shoulders,” said the Deputy Commander of the IDF Armored Division. “Every soldier that fought in a war carries the scars with them. If you killed a terrorist or a civilian, that never leaves you.”

In the Shadow of Gaza

The Jewish Media Summit tour included a mini-Gaza mock-up city, as a training area for IDF, including a facsimile Hamas tunnel.

Kibbutz Nirim, located only a few hundred meters from Gaza, has been hit by Gaza rocket fire in recent years. Its spokeswoman, Adele Raemer, who addressed the UN Security Council in 2018, said the kibbutz had to build safe rooms, because when the air-raid sirens begin to wail residents have just a few seconds to get out of harm’s way.

One terror tunnel discovered nearby was 75 feet deep, 1.1 miles long, and was built with up 500 tons of cement. 

Still, Raemer said, she “has nothing against ordinary Gazans.” Israelis in the area participate in Project Road to Recovery, where Jews shuttle Arab patients to local hospitals, “because we care about our neighbors,” Raemer said.

President Isaac Herzog – A Message for Diaspora Jewry 

President Isaac Herzog encouraged Jews around the world to fight BDS, whether from foreign governments, the media, or at college campuses. He added his thoughts to those who disagreed with the new government.

“It’s no secret that the outcome of the recent elections in Israel has raised many real questions from people around the world, and for Jewish communities,” he said.

“I’d like to assure you that Israeli democracy is vibrant and strong. The many voices that compose us do not point to the weakness of our democracy, but our strength. The rule of law, freedom of speech, human and civil rights, these have been, and always will be, the wall of our democratic state.”  

Reading the Megillah 

The Megillah embodies “pirsum hanes” publicizing the miracle of Purim, and Hallel, praise and song in honor of the holiday of Purim. Women, as well as men, are obligated to hear the Megillah, as women were also under the threat of annihilation. Furthermore, a woman, Queen Esther, played a significant role in the miracle. Children should also hear the Megillah (as long as they behave appropriately). Publicizing the miracle of Purim makes it preferable to hear the Megillah in a synagogue setting among a large crowd. Therefore, one should endeavor to go to shul and hear the Megillah there.

May I eat before hearing the Megillah? 

As with other misvot, one may not eat a k’beitsah of bread or mezonot before hearing the Megillah. According to many opinions, eating before the night reading is more stringent, and one may not eat or drink anything until they hear the Megillah unless it is very difficult for them to continue fasting from Taanit Esther. 

Do I need my own Megillah? 

To fulfill the misvah of Megillah, one must read or hear from the hazan every word.  Having a kosher Megillah is commendable, as this enables one to read along with the hazan, and not miss any words. If one does not have a kosher Megillah, he should follow along with the hazan. Alternatively, he can follow along with the hazan by reading from Humash or any other text, such as a sefer with the five megillot or an individual Megillat Esther. This reading along will enhance one’s focus and enable him to catch up on missed words if need be. If one “tuned out” and missed a few words, he can make them up by quickly reading from the text, catching up to the hazzan. If you know which words the hazzan just read, then you have fulfilled your obligation even if your mind wandered a bit. 

Concerning a Megillah, if one is touching the parchment without a kerchief he is required to wash his hands before doing so. If one has already washed his hands before prayers, his hands are considered ritually clean and he need not wash them again.  

I was late to the Megillah reading. Can I just listen from where they are up to and hear what I missed afterwards? 

The Megillah has to be read in order. Therefore, if one is only a few minutes late, he may catch up by reading from a Humash, provided that a) he starts from the beginning and catches up to the hazan, and b) more than half of the Megillah is heard from the hazan or read from a kosher Megillah. The berachot should be recited before he starts to read. 

I am unable to make it to synagogue, may I listen via Zoom? 

To fulfill one’s obligation one must hear the Megillah being read in person. If one is unable to make it to synagogue, he may read at home from a kosher Megillah. If he doesn’t know how to read correctly, he can simultaneously listen to a reading on Zoom, or even a pre-recording, as he is reading from his own kosher Megillah, to ensure he is saying the words properly. When reading the Megillah without a minyan only the berachot before the reading are recited. The beracha after the reading is only recited with a minyan. 

Mishloach Manot 

Mishloach manot, sending gifts, is one of the more exciting misvot of the day. Haman’s decree, to wipe out the Jews, was sold to Achashverosh on the basis that the Jews were not united. Therefore, to show our harmony, we renew and enhance friendships by sending each other gifts of love on the day of Purim. 

Who must give? 

Both men and women are obligated to give mishloach manot. A husband and wife should each perform the mitzvah as individuals, a man giving to a man, and a woman to a woman. Younger children who have reached the age of hinuch should also give.  According to some opinions, it is preferable to give at least one mishloach manot through an agent. 

When should I give? 

The obligation to give mishloach manot can only be fulfilled during the daytime. If you ordered a package before Purim to be delivered to a friend (for example by Amazon), the obligation would be fulfilled only if it arrives on Purim day.  

What should I give? 

Preferably one should give something respectable that befits the stature and honor of both the person giving the gift and the recipient. One should give at least one of their mishloach manot in a way that meets this requirement. 

To fulfill one’s obligation, one must give two different foods. Preferably one should give food that is ready to eat. Drinks are also counted as an item. However, a plain water bottle or seltzer is not counted. Teabags or even fresh ground coffee are not ready-to-eat foods. However, the giving of a hot or iced coffee, tea, or another flavored beverage does fulfill the misvah of mishloach manot. 

How many should I give? 

One fulfills his obligation by giving mishloach manot to one person. However, the more one gives the better, as you are creating or strengthening more friendships. If one has a choice between giving funds to additional needy individuals or giving a larger number of mishloach manot, it is better to give tzedakah to more destitute individuals. There is no greater happiness than making the hearts of poor people, widows, and orphans happy!

Matanot La’evyonim ― Gifts to the Destitute 

How much do I give? 

The misvah is to give tzedakah to at least two poor people. Preferably, one should give enough to buy a meal, which is approximately $10-$20. 

Who gives? 

Both men and women alike must give matanot la’evyonim. Even a beggar who receives charity must also give. A husband may give on behalf of his wife, however, each one gives to two poor people. 

To whom should I give the money? 

One fulfills the obligation of matanot la’evyonim by giving funds to those in need who struggle to pay for their basic needs. This can be done by giving the appropriate amount to trusted people or to organizations collecting on behalf of the poor that will distribute them specifically on Purim day before sundown. 

Can I send the money before Purim? 

You may send the money ahead of time, provided that the poor person receives the money on the actual day of Purim.

Purim Meal 

There are many parties throughout the story of the Megillah. In the end, they are the cause of the miraculous turnaround in the fortunes of the Jewish people. We, therefore, commemorate the miraculous repeal of the decree of genocide through a party. 

What time are we eating? 

The Purim meal or seudah must be eaten during the day of Purim. The prevalent custom is to eat most of the meal in the afternoon before sunset. One should eat bread and meat at the Purim seudah, and ideally, the seudah should be celebrated with family and friends. 

Should I get drunk? 

During the meal, one should drink more alcohol than he usually drinks. The objective is to cause us to praise Hashem both for the miracle of salvation, and for all the blessings that He bestows upon us. If drinking alcohol does not achieve this objective, one should limit drinking. It is preferable to perform the misvah by drinking wine, as opposed to other alcoholic beverages, as many parties and miracles in the Megillah revolved around meals with wine. 

May I pray Arbit when drunk? 

If one has had too much to drink, he should wait until the effect of the alcohol wears off before praying. If one prayed while under the influence of alcohol, but at that time would have been able to speak in front of a king coherently and without slurring, then he does not repeat the tefillah. If at the time of praying, one is so intoxicated that he is incapable of fluent speech, then he is obligated to repeat the prayer once he is sober.  If one misses the time for prayer as a result of being drunk, one should pray the next tefillah twice.

May I go to work on Purim? 

It is preferable not to work on Purim, and one who refrains from going to work will merit blessing. Purim is a meritorious day for strengthening the bonds of friendship, praying, Torah study, and giving tzedakah. 

On Purim, the law is that “whoever extends his hand for charity, we should give and provide.” That is to say, throughout the year we should check the credentials of someone asking for charity. However, on Purim, which is a designated day of giving, we should give to all needy individuals who stretch out their hands without asking for evidence of their need. Regarding prayers, we are again told, “whoever stretches out his hand to Hashem, He will provide.” There are many remarkable stories of salvation for those who prayed sincerely on Purim. Let us use this special day to give and to pray, and may all our tefillot be answered speedily. Amen.

A project of “Ohr of the Shore.” For questions or comments, feel free to contact us at: faqs@ohrhalacha.org or (732) 359-3080.