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At Shacharis on the Fast of Esther we say Selichos (Siddur, p. 359ff.)
and Avinu Malkeinu (p. 277ff.).
The [three] coins of half a shekel (machatzis hashekel) are given [to
charity] on the fast day, even when Purim falls on Sunday, [in which
case the fast is observed on the preceding Thursday].
In the Megillah written by the Rebbe Maharash,
(a) not all the columns begin with the word HaMelech
(b) nor do the names of the ten sons of Haman (Esther 9:7-9)
occupy a separate column. (681)
Those listening (682) to the reading of the Megillah fold their scroll
[just as the reader does] like a letter, (683) into three parts.

It is customary to “strike Haman” [by means of noise-makers and the
like] at the mention of his name, at various stages in the reading
(i.e., when he is described by an epithet, such as Agagi “the
descendant of Agag,” or HaRasha “the wicked”). (684)

In the Megillah (8:11) we read le’harog v’la-abaid and then v’laharg
u’labaid, and (in 9:2) we read v’ish lo amad bifneihem and v’ish lo
amad lifneihem. (685)

The Megillah is rustled at the mention of the words ho-igeres hazos
“this letter”; (9:26) and again at igeres haPurim hazos hasheinis
“this second letter of Purim”; (9:29).

We recite the blessing of Shehecheyanu (Siddur, p. 339-340) by day as
well [as at night]. (686)

On Purim day the tefillin of Rashi are worn when the Megillah is heard
and read. (687)

The wording in Shoshanas Yaakov (Siddur, p. 340) is: Arurim kol ho-
reshaim bruchim kol hatzadikim “Accursed be all the wicked, blessed be
all the righteous.” (688)

Minchah is held earlier that usual and is followed by the seudah, the
festive meal of Purim.

The rejoicing of Purim far surpasses that of Yom-Tov. (689)

The days of Purim (690) are days of feasting and joy. (691)

(c) Customs of the Rebbeim: (692)

A silk coat is worn, as on Shabbos or Yom-Tov.

Half-shekel coins are given on behalf of the Rebbitzin and for young
sons and daughters.

Even in private (i.e., even without a minyan) the blessings before
and after the Megillah are recited, both by night and by day.

Mishloach Manos (gifts of food; Esther 9:19), comprising food and
drink, are sent to three people.

A sable hat and a gartel are worn for netilas yadayim, the blessing
of HaMotzi and the Grace after Meals, and for the maamar.

A maamar is delivered at the festive meal.

It is the custom of the Rebbe Shlita to make an appeal during the
farbrengen on Purim. (693)

FOOTNOTES FOR ADAR

678 . From the Notes of the Rebbe Shlita.
679 . [For an understanding of Purim as explained in the teachings
of Chassidus, see the English translation of the maamar of the
Rebbe Rayatz, entitled Vekibeil HaYehudim 5787 (Sichos In English,
N.Y., 1991).]

680 . In Parshas Beshalach, the Masorah on the Chumash records
that zaicher is vocalized with a tzeirei; in Parshas Ki Seitzei,
it cites both views. This is evidently what the author of Mishnah
Berurah had in mind when he ruled (in sec. 685:18) that the word
should be pronounced both ways in order to satisfy both
requirements.
(Conflicting oral traditions are noted in Maaseh Rav and in the
Glosses appended to it; see also Haggahos Poras Yosef on Bava Basra
21b.)

Accordingly, the doubt should involve only Parshas Ki Seitzei
(and Parshas Zachor). However, the Notes at the end of Vol. IV of
Ketzos HaShulchan cite varying customs for the reading of Parshas
Beshalach as well; grounds for them may be found in the light of
the explanations given in Boneh Yerushalayim, sec. 44, though the
latter appear to disclose a certain degree of inaccuracy.

In view of the explanation there that the segol is more relevant
to Parshas Beshalach and the tzeirei more relevant to Parshas Ki
Seitzei, it seems to me, as recorded in the text above, that in
Parshas Beshalach (and on Purim) the word should first be
pronounced with a segol, as the reading proper; then, in order to
also satisfy the alternative view, it should be repeated with a
tzeirei. In Parshas Ki Seitzei (and for Parshas Zachor) the order
should be reversed.

Moreover, since the reading for Maftir is supplementary to the
reading proper (for which the preceding seven congregants are
called to the Torah), the above-described arrangement should apply
both when the final passage is read for the seventh congregant and
when it is repeated for the Maftir.

As to what, in the final analysis, really matters, the author of
Toras Chessed, quoted in the above-mentioned Ketzos HaShulchan,
had this to say: “Let it be zecher, let it be zeicher - so long
as [the kelipah of one’s personal Amalek] is erased once and for
all!”

681 . A facsimile of this column is to be found in Sefer HaToldos
of the Rebbe Maharash, p. 21. See also Shulchan Aruch, Orach Chayim
691:4, with Ba’er Heitev and Shaarei Teshuvah, and the sources
indicated there; and Sdei Chemed, Aseifas Dinim, end of the section
on Purim.

682 . “There are no grounds to support the suggestion that one can
fulfill the obligation of hearing the reading of the Megillah
and so forth by means of a telephone, radio, or the like. For what
is heard is not a man’s voice at all (and does not even resemble
the case of `one who sounds a Shofar in a pit’). It is obviously
most novel, even strange, to suggest that an indirect effect
(Koach Kocho) and a basic transformation of the very nature of
speech, should serve as a substitute for speech.

“Even though the recent scholars who have ruled otherwise include
reputed poskim, it is evident from their very Responsa that those
who explained them the nature and workings of the telephone
made a basic mistake.

“At any rate, this is not the forum for a more extensive discussion
of the subject.” (From a letter of the Rebbe Shlita [reprinted in
Teshuvos U’Biurim, p. 242].)

683 . See the commentaries on the Shulchan Aruch 690:17.
The reason derives perhaps from the statement in Pri Megadim (Eshel
Avraham, end of sec. 689), cited in Derech HaChayim, that it is
proper that every individual have a valid Megillah, which thus
needs to be unrolled and folded.

684 . Shulchan Aruch, loc. cit., and its commentaries.
The compiler of the Siddur Yaavetz (R. Yaakov Emden) records that
his father (the Chacham Zvi) used to stamp with his feet and clap
with his shoes when Haman’s name was mentioned; and I saw my
revered father-in-law, the Rebbe, do likewise (in contrast to the
views of the Acharonim cited in Sdei Chemed, loc. cit., sec. 10).

685 . In the light of the above, HaYom Yom, p. 37 (entry for 14 Adar II)
requires emendation. [All current editions have since been updated
accordingly.]

These two variant readings are cited in the works of the Masorah.
Yet a primary source and a satisfactory explanation still have to
be sought as to why specifically these two phrases are customarily
repeated in order to satisfy all the alternative requirements.

I have encountered a quotation from the Responsa entitled Shevet
Sofer (on Orach Chayim, sec. 27) that relates that the Chasam Sofer
introduced the custom in his beis midrash of reading both variants,
laharog and v’laharog. In his Megillah, moreover, the former word
appeared as usual, with the latter word added between the lines.
It is likewise reported, on the authority of Keses Sofer, that the
Chasam Sofer instituted the same custom with regard to bifnehem and
lifnehem. In this case, the whole word bifnehem appeared as usual,
with the single letter lamed suspended between the lines.

These books are not at hand at the moment, but it would be of
interest to determine whether the Chasam Sofer used to repeat only
the disputed word, or whether he would repeat a phrase, as in our
custom as noted in the text above.

686 . See end of the Piskei Dinim of the Tzemach Tzedek, and
Shaar HaKollel, sec. 47.

687 . This practice differs from the custom cited in Mishmeres
Shalom 50:4, of wearing the tefillin of Rabbeinu Tam for the
daytime reading.

688 . The above wording contrasts with the version that appears
in various Siddurim: Arurim kol ovdei gilulim bruchim kol yisrael
“Accursed be all idolators, blessed be all of Israel.”
In the Tur and Shulchan Aruch, Orach Chayim 690:16, there are
differences from one edition to the next, evidently on account of
the censor, and if so this would seem to imply that their original
version spoke of idolators and Jews, rather than of resha’im and
tzaddikim. This point requires further study.

689 . These words appear in the second maamar beginning Chayav
Inesh Libesumei in the [major] section on Megillas Esther
in Torah Or.

690 . This sentence appears in ch. 8 of the maamar beginning
Vayikach Haman in the section on Megillas Esther in the supplements
(Hosafos) to Torah Or.

691 . As to the question of whether this involves an obligation to honor
Purim by partaking of a formal meal including bread, the relevant
opinions are set out in Magen Avraham 659:9 and in Ba’er Heitev,
loc. cit. Mor U’Ketziah holds that there is such an obligation, as
too does Nimukei Orach Chayim (by the author of Minchas Elazar),
who cites the authority of Tosafos on Berachos 38a and 42a. On the
other hand, Birkei Yosef (in sec. 695) holds that one can fulfill
one’s obligation without bread. It is clear that this is also the
view of the Alter Rebbe, who writes in his Shulchan Aruch (sec.
187:8) and in his Siddur [p. 235] that a person who forgot to say
Al HaNissim in the Grace after Meals does not return to repeat it.
However, another statement in his Shulchan Aruch (sec. 188:10) is
somewhat problematic: “There is…no [proper expression of] joy
[at a meal] unless bread is eaten….” See there. But this is not
the place for a more detailed discussion.

As to whether there is a comparable obligation to eat meat on
Purim, Rambam writes (in Hilchos Megillah 2:15): “What is the
nature of this obligatory festive meal? - One should eat meat,
etc….” This view, however, has not been cited by the poskim as
binding, as has been commented by Nimukei Orach Chayim, loc. cit.

692 . These practices are of course not intended as directives
for the public.

693 . The above sentence was added by the compilers of [the Hebrew
original of] this work. See Toras Shalom: Sefer HaSichos, p. 243.

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