Haman’s harsh decree actually caused Israel to repent, leading to Mordechai becoming the viceroy. Through this, the Second Temple continued to be built, and Israel became established in their Land. We learn from this that everything in the world-even the bad-will eventually turn to good. Since Adar’s special quality is this transformation, we increase our joy as soon as it begins.
Remember What Amalek Did to You
To reveal God’s presence in the world, the Jewish nation must recognize that evil exists; God’s name is not “complete" as long as Amalek exists. While the specific biological memory of Amalek is lost today, his legacy remains. The Jewish nation must remember that it is forbidden to be too merciful to its enemies.
Historical examples of excessive mercy led to punishment, such as when King Saul spared Agag or when King Ahab spared the King of Aram. Today, the principle remains: a cruel enemy must be completely defeated. We must fight for total victory, a point emphasized by Rabbi Soloveitchik after the Holocaust.
Unfortunately, many in our current military and political leadership prefer various agreements over absolute victory. By forgetting the duty to fight evil, they forgot that Hamas seeks to destroy Israel. They forgot that a large percentage of Arabs in Judea, Samaria, and even within Israel support these goals. The enemy reminds us of their malicious intent through acts of murder, and with God’s help, we shall prevail.
The Half-Shekel Custom
The mitzvah to donate a half-shekel to the Temple annually expresses the unique essence of the Jewish people. Every person-rich or poor, wise or simple, righteous or wicked-contributes exactly a half-shekel. These are combined for public sacrifices, representing the absolute bond between Israel and God. The “half" signifies that every person needs their fellow to be complete.
Apparently, this idea is so profound that even Moses struggled to grasp it. “Rabbi Meir said: The Holy One, blessed be He, took out a coin of fire from beneath His Throne of Glory and showed it to Moses" (Jerusalem Talmud, Shekalim 1:6). That is, the root of Israel’s special quality is embedded in supreme holiness.
When the Temple stood, Israel’s holiness was expressed in the actual giving of the half-shekel, from which offerings were brought before God. When the Temple was destroyed, the blood of those killed sanctifying God’s Name expresses Israel’s special quality, and through this, Israel lives and endures until redemption.
The Custom of “Zecher Le’Machatzit HaShekel"
It is customary to give charity in Adar in remembrance of the “half-shekel." The best time is before the Mincha prayer of the Fast of Esther, so that the charity joins with the fast to bring atonement.
Some give half of the local standard coin. Some give three “halves" (e.g., three half-shekel coins), corresponding to the three times the word “terumah" appears in the portion of Shekalim (Rema 694:1). Today the common coin is the shekel; according to this custom, one gives three half-shekels. Others give the value of the half-shekel-namely, the value of pure silver weighing half a shekel, which currently equals approximately 77 shekels. All the customs are valid, and whoever increases in charity, will be blessed.
Who Gives “Zecher Le’Machatzit HaShekel"
Some say this custom applies to men aged twenty and above, who are obligated to serve in the army and who were obligated in the half-shekel mitzvah (Rema). Others say boys from age thirteen should also observe the custom (Tosafot Yom Tov).
Some say it is proper to give on behalf of minors as well (Eliyah Rabbah; Mishnah Berurah). Some say women should also give (Kaf HaChaim). Thus, it is customary today to give at least half a shekel for each household member, even for a fetus in its mother’s womb. It may be recommended to give the value of the half-shekel in pure silver (77 shekels) for men over twenty, and half a shekel for all others. One may not give “zecher le’machatzit ha-shekel" from ma’aser (tithe) funds, since one may not fulfill obligatory mitzvot and customs from ma’aser money.
The Dilemmas in the Mitzvot of Purim
Purim is upon us and we have a wonderful opportunity to gladden our relatives and friends with mishloach manot (food baskets). But the question arises: to whom shall we send? Apparently, first are family members-but if we send only to them, how will our good friends feel? And if we send to friends, which ones-the closest, or also the more distant? After all, they too are dear friends, and deserve an expression of love on Purim.
How do we determine who is close and who is distant-by time spent together, or depth of connection? Those who know how to rejoice, or those who know how to help in times of trouble? Perhaps we should send to neighbors who are not close friends, but with whom it is proper to maintain good relations? Or perhaps to neighbors with whom relations are strained, so that through mishloach manot, we achieve reconciliation? Or perhaps we should remember good friends from the past whom life’s burdens have distanced from us, though our love for them remains great?
On the other hand, how can we neglect close relatives and good friends who maintain good relations with us all year, and now on Purim, forget them? If we send to everyone, we may need to prepare a hundred portions, and we will not be able to invest properly in each one, and our gift will be meager, and not fully express our love. Moreover, after sending to so many, others who did not receive may hear, and feel hurt.
The same applies to the seuda, the obligatory festive meal. It is a wonderful opportunity for a mitzvah-meal filled with joy, heartfelt words, and enthusiasm in love of God and His Torah. But this requires a suitable place, fine foods and drinks, and appropriate participants. Again, the same question arises: with whom shall we hold the meal-this side of the family or that; these friends or those; the open and joyful, or the deep and wise; the faithful, but perhaps dull, or the lively and interesting? There is a concern that no matter what we do, some will be offended. Perhaps it is better to join someone else’s meal-but then, whose? And what about the one offended that we did not attend his meal? Perhaps better to travel far away…
Purim Establishes the Giving of the Entire Year
The answer is that all the ideas are good. All are worthy of receiving portions; with all it is proper to hold a mitzvah-meal. That is the essence of Purim-to inspire the entire year. On Purim we will not manage to send to everyone, but from Purim, we can understand the beauty of mishloach manot and the preciousness of friendship, and continue throughout the year, to send fitting gifts to friends and loved ones.
There is no formal obligation to send daily portions, but if we do so, we fulfill the great mitzvah of “Love your neighbor as yourself." If we send to friends or relatives in times of sorrow, we fulfill an additional mitzvah of encouraging someone in need of strengthening. If we send during their joyous mitzvah-celebrations, we fulfill another mitzvah of participating in mitzvah-joy.
From Purim, we reflect on the special value of one who sends his friend delicious foods, thereby connecting in a deep and loving bond. It is not so difficult: when baking challot, or cooking something special for Shabbat, one can increase the quantity slightly, and send some to a friend who had a busy week, to someone with a birthday, to someone who received a new job, or to someone who lost one.
Thus, we can continue the light of Purim and the drawing together of hearts throughout the entire year. Even though on Purim itself we will not manage to send to all we wish, Purim will be the day we decide to strengthen friendship and send joyous gifts to all who would have deserved portions on Purim. In this way, love and brotherhood will increase among us, and among all our relatives, friends, and neighbors.
Purim Illuminates the Mitzvah-Meals of the Entire Year
So too, regarding the meal. On Purim we may feast only with some of our friends and relatives, but the main thing is that from the joy of the meal, we understand the value of friendship and joy, and their expression in mitzvah-meals. We should strive throughout the year to participate more in the celebrations of relatives and friends-weddings, circumcisions, completions of tractates and books, and other gatherings.
We should determine that our participation will not be merely to fulfill a family or social obligation, but that we will devote full time, so as to rejoice greatly in their mitzvah-joy. Moreover, we should think of the close friends with whom we wished to hold the Purim meal but could not, and try to host them, or be hosted by them, at Shabbat and festival meals. In this way, the joy of Purim will shine and continue throughout the year, increasing love and joy.
This article appears in the ‘Besheva’ newspaper and was translated from Hebrew.
