Is it appropriate to dress up this year on Purim?/ShutterStock
Many times in our daily lives halachic questions arise and topical doubts arise.
Rabbi Shai Tahan, head of the Sha'arei Ezra community and head of Beit Erzi HaLevanon, makes the laws accessible to us and answers questions asked in the Beit Midrash and outside of it.
And this week: Is it appropriate to celebrate Purim this year?
Question
:
Thanks to Walla!
Judaism on the corner of Halacha.
My question is whether this year should also hold the "Mishnakhen Adar from many with joy", after we have experienced so much pain and sorrow, and our fighters are in constant danger, and the abductees still haven't returned home.
Also, is it allowed to have Purim parties like every year?
Answer
:
Hello and blessing.
Here, unfortunately, your question was more relevant on the day of anger and pain at Simchat Torah when we were asked by many if we had to fulfill the mitzvah of Simchat Hayom as the Torah commands 'and rejoice in your holiday', and now this question is repeated again even more strongly during Simchat Purim.
After a search in the books of Halacha, it seems that this can be learned from the Ruling of the Shulchan Aruch (Simen Tertzu 37) which brought the opinion of the guests Chaim (Purim aut Lat) in the judgment of Onan whose death is laid in front of him before he is buried, and surely then his sorrow is great, and even so he wrote that since it is the duty of happiness Purim is a Kabbalah desert mitzvah and it is also a Dervish mitzvah, it rejects single-minded mourning. Even though the mourning in Sana'a is practiced on Purim (ibid. 4), however, he wrote in the Shu'at Hatam Sofer (end mark) that the mourner rejoices on Purim, and according to the Ritba's words on the article in the Gemara (Magilah 5:2) 'Joy - teaches that eulogy is forbidden', meaning that the mourner should rejoice on the day of Purim in which no mourning is practiced, and their words were
quoted in Chazu'a (Purim Amud Katsaf).
(MGA Siman Tarzo 66 Kitzur Sha Siman Kama Sakha), and they also wrote that the mourner will see only with joy (different halakhots page 127). And yet the Garach Kanievsky (there in the Torah HaMoedim page 12) brought to permit Mourning after the thirties to hear a musical instrument on Purim because of the joy of Purim, which is a mitzvah on the day does not cause any mourning, (however within thirty days it will be avoided since it is not an obligation on this day to silence a musical instrument.
And he wrote that this is what he also heard on behalf of the Gerish Elyashiv that at the Purim meal he has with his family members he is allowed to hear musical instruments.
According to what was said above, it is easy to understand that even the stricter views worsened precisely with mourning, where the judgment is more severe since the mourning is for a close relative, and moreover mourning is the mourning of a relative of thirty-seven days, however, due to further sorrow and more for something that happened a long time ago, the joy of Purim should not be canceled.
David Berger, in collaboration with Shuba Israel
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