Ki Tisa/Purim - Overjoyed

The message of Purim this year is boundless joy.

Purim this year is unique because it falls on a Friday, which is somewhat uncommon. When this happens, Shushan Purim, observed in Jerusalem, falls on Shabbat, creating interesting halachic complications. Since the mitzvot of Purim cannot be performed on Shabbat, two—Megillah reading and Matanot L’evyonim—are fulfilled on Friday, while the other two—Purim seudah and Mishloach Manot—are postponed to Sunday. On Shabbat, Al Hanisim is still recited in the Amidah and Birkat Hamazon, and a special Maftir is read from a second Sefer Torah, recounting the story of Amalek—the same passage we read in shul earlier today. This results in a three-day Purim known as Purim Meshulash, an extension of Purim beyond its usual boundaries.

In general, one may not eat a large meal late on Friday after the tenth halachic hour of the day, which is around 4:00 PM, in order to enter Shabbat with an appetite. However, there is a custom in some communities in Israel and the diaspora known as Pores Mapah U’Mekadesh. This means the Purim seudah is intentionally extended late into the afternoon, leading directly into Shabbat. As Shabbat begins, one covers the bread with a cloth (pores mapah), recites Kiddush (u’mekadesh), and continues the meal, thereby merging the joy of Purim with the sanctity of Shabbat.

So, we see, particularly this year, that Purim is a holiday that can extend beyond its designated time in various ways.

Another example is the widespread custom of starting the Purim seudah late—just before sunset—and continuing well into the night. As we discussed last week in BLT (Bagels, Lox & Torah), in such cases, one might not even be obligated to say Al Hanisim in Birkat Hamazon because, by that time, it is no longer Purim. However, even though many opinions hold that Al HaNisim is omitted from bentching, most authorities still consider the meal to fulfill one’s obligation for the Purim seudah.

The deeper message behind these halachic nuances can be found in the closing words of Shulchan Aruch, Orach Chaim, which concludes with the laws of Purim. As we know, in a leap year, Purim is observed in the second Adar so that its redemption is directly adjacent to the month of Nisan, which contains the redemption of Pesach. While there is no obligation to celebrate Purim in the first Adar (called Purim Katan), the Rama writes that it is still considered a mitzvah to have a festive meal on the 14th (or 15th) of Adar I. He then adds, seemingly out of nowhere, "V’tov lev mishteh tamid"—“A heart that celebrates continuously is a good thing.” This is how Shulchan Aruch, Orach Chaim concludes.

What is this line doing here? It seems to be teaching that the joy of Purim is not just a one-day event but a mindset—an ongoing state of being. While Mitzvah Gedolah Lihiyot B’Simcha Tamid is often associated with the teachings of Rebbe Nachman of Breslov, here it is embedded in the Shulchan Aruch, giving it halachic significance and making it a directive with real weight.

Why does the Rama bring this teaching specifically in connection to the halachot of Purim Katan? Perhaps he is answering a deeper question: Why was Adar chosen to be the month that occasionally gets doubled? Because Adar is the month of joy, we are meant to internalize the idea that simcha is something that should be constant. Even during the somber month of Av, the Mishnah in Masechet Ta’anit (4:6) teaches, "Mi’ma’atin B’simcha"—we lessen our joy, but joy still remains.

This might explain why this year, rather than a leap year giving us an extended Adar, we have an extended Purim. It reminds us that simcha is not meant to be contained within a single day but should flow into the rest of our lives. Pores Mapah, Purim Meshulash, and the general fusion of Purim into Shushan Purim all point to this idea: Joy should never be confined—it should always expand beyond its borders.

Shabbat Shalom and Shushan Purim Sameach!