Introduction
Purim is a 1 day holiday which commemorates the deliverance of the Israelites from the genocidal plan of Haman. Unlike the miracle of Hanukkah the Israelites did not achieve independence from their Persian masters. However after the death of the king Ahasuerus, his son Darius II granted the Israelites permission to build the second temple.
Purim is unique of all of the Jewish holidays in that it is celebrated on different days depending upon city of residence, independent of country. Residents of unwalled cities celebrate Purim on the 14th of the Hebrew month Adar. By contrast residents of walled cities celebrate Purim on the 15th of Adar. This article discusses the reasons and Halacha for this second day of Purim.
Reason
The reason for this distinction is historical and related to the book of Esther Chapter 9. The Israelites throughout the kingdom fought their enemies on the 13th of Adar and rested on the next day (ibid. 9:1-2 and 17). Hence Purim is primarily celebrated on the 14th of Adar. In the capital city of Shushan, the Israelites fought on both the 13th and 14th of Adar and rested on the 15th (ibid. 9:18). Hence in Shushan Purim was celebrated on the 15th of Adar.
The book of Esther (ibid. 9:19) extends the distinction between Shushan and the rest of the kingdom in terms of walled and unwalled cities. The unwalled cities celebrate Purim on the 14th of Adar (ibid.). Although the book of Esther does not explicitly mention the 15th for walled cities, the Talmud (Megillah 2b) infers that the 15th of Adar, mentioned in verse 21, is a day of celebration for these cities.
Walled Cities
The sages of the Talmud (Megillah 2b) state that the residents of the following cities celebrate Purim on the 15th of Adar:
- A walled city from the time of Joshua (i.e. conquest of Israel) even if not walled at present.
- Shushan, capital city of the Persians, where the Israelites defeated their enemies on the 14th of Adar.
The modern city of Shush is built near the ruins of the ancient city of Shushan (called Susa in English) and is located in Southwest Iran near the Persian Gulf. Some identify the city of Hamadan in Western Iran as the site of the ancient Shushan and claim that both Mordecai and Esther are buried there. However both of these views are subject to dispute.
At present there is a minimal Jewish presence in these cities and therefore reading the Megillah in Shushan or Hamadan is not relevant in our time. Hence only walled cities from the times of Joshua are relevant to reading of the Megillah on the 15th of Adar.
Time of Joshua
The reader may ask, “Why did the sages select the condition of a walled city from the time of Joshua and not from the time of Ahasuerus when the miracle actually occurred?” In fact the Talmud (Megillah 2b) records an opinion that walled cites are from the time of Ahasuerus. However the Halacha follows the opposing view in the Talmud (ibid.) which defines a walled city as from the time of Joshua.
The Jerusalem Talmud (Megillah 1:1) explains that at the time of the miracle of Purim the walled cities of Israel were destroyed as a result of the Babylonian conquest and were not rebuilt by the Persians. Hence if the sages set the condition for walled cites at the time of Ahasuerus then the previous walled cities of Israel would be excluded which would detract from the honour of Israel. Hence the sages selected either of these conditions from the time of Joshua for honour of Israel and from the time of Ahasuerus to reflect historical reality. In addition Joshua was the first to fight against Amalek (Exodus 17:8-16) therefore walled cities are defined from his time.
The Jerusalem Talmud (ibid.) asks, “Why did the sages not extend the definition to include cities walled either from the time of Joshua or Ahasuerus?” In this manner both the honour of Israel and historical relevance are maintained. The Talmud (ibid.) answers that walled cities must be from the time of Joshua, except for Shushan, based upon a comparison of verses from scripture. Appendix 1 provides a detailed analysis of these verses and an alternate approach from the Babylonia Talmud.
Observance
Since inhabitants of walled cities from the time of Joshua observe Purim on the 15th of Adar, the Babylonian Talmud (Megillah 2b) asks the following questions should these people observe Purim on the:
- 14th and 15th of Adar (i.e. both days)?
- 14th or 15th of Adar (i.e. choice up to the city)?
- Only the 15th of Adar?
The Talmud (ibid.) accepts the last option based upon careful analysis on the verses in chapter 9 of the book of Esther.
Both Days
The Talmud quotes Esther 9:20-21, “Mordecai … sent letters to all the Jews throughout the provinces of King Ahasuerus … To enjoin them to annually observe the 14th and 15th day of Adar.” The Talmud notes that the verse adds the Hebrew word (ואת – and) for the 15th day implying that each day is separate. Hence Purim is not normally observed on 2 days for the same city. As discussed below, when a doubt arises about the status of a city or neighbourhood Purim may be observed on the both the 14th and 15th of Adar.
Choice of Day
The Talmud quotes Esther 9:30-31, “He (Mordecai) sent letters to all the Jews … To confirm these days of Purim in their appointed times (בזמניהם).” The Talmud interprets the word בזמניהם to mean that each city has its own time (i.e. 14th of Adar for unwalled cities and 15th of Adar for walled cities).
One day
Hence by excluding the other 2 possibilities, the Talmud concludes that inhabitants of walled cities observe the 15th day of Adar as Purim.
Halacha
The article will now discuss the many laws of Shushan Purim with respect to the following topics:
- Walled Cities of Doubt
- Extension of Walled City.
- Consideration of Doubts.
- Halacha for Doubtful Cities.
- Changing Locations.
- Three Day Purim – פורים משולש .
Walled Cities of Doubt
Neither the book of Esther nor the Talmud provides a detailed list of walled cities from the time of Joshua. Although the Shulchan Aruch does not discuss which cities are considered walled, it rules (Orach Chaim 688:4) than in a case of doubt one observes Purim on the 14th and 15th of Adar. Therefore the codifiers of Halacha debate the status of several cities especially in Israel. The Kaf HaChayim, a multi-volume digest and commentary on Shulchan Aruch written by Rabbi Yaakov Chaim Sofer of Bagdad of the 19th and 20th centuries, is a primary source for the customs and practices for Shushan Purim.
Examples of Cities
The following section will provide examples for cities of doubtful status based upon the Yalkut Yosef written in the late 20th century, Safa edition (Orach Chaim 688:7-8). The table lists some of these cities based upon geographical region with the associated citation.
| Region | Prominent Cities | Source |
| Israel | Suburbs of Jerusalem | 688:2 and 4 |
| Israel | Several (as discussed) | 688:8 |
| Middle East | Istanbul | 688:7 |
| Europe | Prague | 688:7 |
| Americas | None | 688:7 |
Israel
Jerusalem
All codifiers of Halacha agree that Jerusalem is considered a walled city from the time of Joshua (Kaf HaChayim Orach Chaim 688:17). However there is disagreement about the extent of Jerusalem in terms of its new neighbourhoods as discussed below.
Tiberias
The Talmud (Megillah 5b) records a dispute about the city of Tiberias. Although this city was surrounded by 3 walls from the time of Joshua, the fourth side was protected by the Sea of Galilee and did not need a wall. The Talmud then asks, “Is a physical wall required or is the protection afforded by the sea equivalent to a wall?” Since the question is unresolved the Mishna Berurah (688:9) rules that the Megillah should be read on the 14th and 15th of Adar in Tiberias.
Hebron
The Shaarei Teshuvah, composed in the 19th century, records a dispute about the status of Hebron and therefore rules that the Megillah is read on both days (Orach Chaim 688:3). Although the Kaf HaChayim (688:17) quotes the Radbaz, leading decisor of Halacha in the 15th and 16th centuries, who states that Hebron was not walled from the time of Joshua, he records the custom to read the Megillah on both days in Hebron.
Safed
The Kaf HaChayim (ibid. 688:19) records the custom to read the Megillah on both days in Safed.
Tel Aviv-Yaffo
The Yalkut Yosef (ibid.) records a debate about the status of Tel Aviv – Yafo because, as in Tiberias, the ocean may be considered as a wall. In addition the exact location of the ancient city of Yafo is itself a matter of dispute.
Middle East
The Magen Avraham (688:4), a 17th century commentator on Shulchan Aruch, writes that there are some cities in the Middle East outside of Israel that may have been walled from the time of Joshua (e.g. Damascus, Aleppo, and Bagdad). In a practical sense, most of these cities are located in countries with a minimal Jewish population (e.g. Syria and Iraq) and hence there is little consequence in Halacha today except for those in Turkey (e.g. Istanbul – Yalkut Yosef 688:7 note 68).
Europe
The Mishna Berurah (668:4) writes that in Europe there are no cities that were walled from the time of Joshua. However the Yalkut Yosef 688:7 (note 68) records a dispute about the city of Prague.
North and South America
There are no cities in the Americas that were walled from the time of Joshua.
Extension of Walled City
The Talmud (Megillah 2b and 3b) extends the limits of walled cities to those areas that are:
- Near
- In Sight
Near
The Talmud (ibid.) defines near as within 2,000 amot of the walled city or approximately 1 km (with opinions in the range of 960-1152 m). This limit is measured from the end of the walled city meaning that if the city expands then the limit expands with it. Therefore residents of neighbourhoods of Jerusalem may change their date of celebrating Purim from the 14th to the 15th of Adar as the city expands.
In Sight
The Talmud (ibid.) mentions that residents of a city in sight of the walled city (e.g. on a hill or mountain) also celebrate Purim on the 15th of Adar. The Talmud did not set a specific limit on this line of sight leading to a debate amongst the decisors of Halacha. Does the 2,000 amot limit apply to this line of sight or does it extend much beyond that?
Each approach needs explanation. According the 1st approach, if the limit of 2,000 amot applies to both near and in sight why did the Talmud mention in sight? The Shaar Hatziyun (688:5) explains that the 2,000 amot may apply to both situations (i.e. “near” in walking distance and ‘line of sight” in terms of air distance or in the vernacular “as the crow flies”). According to another opinion, the limit of 2,000 amot applies to a city that is in sight (ibid. 688:7). For a city that is near, the limit is reduced to 70.7 amot or approximately 35 m (with opinions in the range of 33.6-40.3 m).
According to the 2nd approach, if the limit exceeds 2,000 amot the question arises, “How far does the limit extend?” Presumably the limit would be a daily commute by foot or about 10 km at the time of the Talmud. Today the limit may be increased because people commute by car, bus, or train. The Shaar Hatziyun (688:5 7) explains that there is no fixed upper limit. Rather the inhabitants of the unwalled city must be involved with the residents of the walled city on a regular basis. In terms of a modern context, a municipal government jurisdiction may link these cities.
The Dirshu Edition of the Mishna Berurah (688:5-7) brings several disputes about the extension of a walled city to an unwalled city as follows:
- Size of unwalled city – Is an unwalled city larger than the walled city considered as part of the latter or not (note 5)?
- 2,000 amot – Does this limit of 2,000 apply to the entire city or only part of it (note 7)? This consideration is relevant today because most towns are longer than 2,000 amot.
- Extension – Does the extension require actual dwellings or can a frame structure, used for an eruv, serve as an extension of the city (note 6)?
- Line of sight – Does the line of sight need to be natural (e.g. mountain or hill) or can it be manmade (e.g. high rise) (note 7)? This consideration is particularly relevant with the increase in high rises in Israel.
The resolution of these disputes depends upon local custom which may vary from city to city.
Considerations of Doubt
The codifiers of Halacha raise the following points about observing one or two days of Purim for cities of doubtful status:
- Leniency in rabbinic commandments.
- City of doubt must be currently walled.
- Exact location – laws of near and in sight may only apply to a definite walled city.
- Difference between cities in Israel and outside of Israel.
- Halacha decided by local custom.
Leniency in Rabbinic Commandments
The Shaar Hatziyun (688:9) rules that one may be lenient and only observe Purim on the 14th of Adar in cities of doubtful status because we follow the majority of cities that were not walled from the time of Joshua. In addition since Purim is not a biblical holiday, we follow the rule of leniency when in doubt about rabbinic commandments. Those who observe Purim on both days for cities of doubtful status explain that we do not follow the majority where there is significant doubt. In addition the Mishna Berurah (692:16) records a view that we may rule stringently in areas of doubt since Purim originates from scripture.
Currently Walled
The Kaf Hachayim (688:20) quotes the Beit Yoseph who writes that a city of doubtful status only applies when the city is currently walled. The doubt is whether or not the city was walled from the time of Joshua. Others hold that even if the city is not currently walled as long as the doubt is significant and backed by tradition, Purim may be observed on both days.
Exact Location
The law of a walled city only applies when its location is known with certainty (Mishna Berurah Dirshu Edition 688:14). Hence even if a modern city shares the name of a walled city of antiquity, the former may only be near the ancient city but not at the exact location. Similarly the laws of “near and in sight” as discussed above. which extend the limits of a walled city. may only apply to a definite walled city.
In Israel
The Shaar Hatziun (688:9) quotes the Gaon of Vilna who writes that cities of doubtful status outside of Israel only observe Purim on the 14th of Adar. Others disagree and hold that the doubt applies to any walled city. By contrast in Israel there are cities of doubtful status on which Purim is observed on both the 14th and 15th of Adar.
Local Custom
Based upon the many disputes discussed above, the final Halacha of observing Purim only on the 14th or both the 14th and 15th depends upon local custom which may vary from city to city.
Halacha for Doubtful Cities
When the status of a city is in doubt then each of the mitzvoth of Purim must be examined to determine the need to perform them on both days. The Shulchan Aruch (Orach Chaim 688:4) rules that the inhabitants of a city of doubtful status observe all of the mitzvoth of Purim on the 14th of Adar and some on the 15th of Adar. The following table lists the mitzvoth of Purim, performance on the 15th of Adar, and source in Halacha.
| Mitzvah | Performance on 15th | Source |
| Reading of Megillah | √ | Shulchan Aruch (ibid.) |
| Thanksgiving Prayer | √ (Dispute) | Mishna Berurah 688:17 |
| Torah Reading | X | Kaf HaChayim 688:25 |
| Gifts to the Poor | √ | Mishna Berurah 688:10 |
| Gifts of Food | √ | Kaf HaChayim 688:23 |
| Festive Meal | √ | Mishna Berurah 688:10 |
The following paragraphs will explain the reason for these rulings and which are disputed.
Reading of Megillah
The Megillah is read on both days but the blessings on the Megillah are recited only on the 14th of Adar (Shulchan Aruch ibid.). The Mishna Berurah (688:11) explains that the blessings are a rabbinic mitzvah and in cases of doubt the Halacha rules leniently. In addition the reading of the Megillah is valid after the fact if the blessings are omitted (Shulchan Aruch ibid. 692:1). Although the reading of the Megillah is not a biblical commandment it is based on scripture (Esther 9:28) and therefore is read on both days.
Thanksgiving Prayer
The Mishna Berurah (ibid.) writes that the thanksgiving prayer (על הנסים) is recited on both days and is not considered an interruption in the prayers (Mishna Berurah 693:6). Even one who lives in an unwalled city and accidently recites the thanksgiving prayer on the 15th of Adar has not invalidated his prayers because the 15th is also a day which commemorates the miracle of Purim. By contrast Kaf HaChayim (ibid. 688:23) quotes opinions that state that one should not recite the thanksgiving prayer on the 15th of Adar for a city of doubtful status because this prayer is considered an interruption.
Torah Reading
The Kaf HaChayim (ibid. 688:25) quotes opposing views about reading the Torah on the 15th of Adar for a city of doubtful status. If the city is not walled then the blessings on the Torah would be in vain because the Torah is not read each week day. On the other hand if the city were walled then the Torah portion of the battle of Amalek (Exodus 17:8-6) would be read. The Yalkut Yosef (Saka Edition 688:10) suggests that if the 15th of Adar occurs on a Monday or Saturday when the Torah is read then one should read the section from Exodus. (With our current calendar, the 15th of Adar cannot occur on Thursday.) This source (ibid. 688 Note 70) allows reading of the Torah on the 15th of Adar on the other day of the week without blessings.
Gifts to the Poor
Although there are contrary opinions, both the Mishna Berurah (688:10) and Kaf HaChayim (ibid. 688:23) agree that one should give gifts to the poor on both the 14th and 15th of Adar.
Gifts of Food
The Mishna Berurah (ibid. 688:10) did not mention a requirement to send gifts of food on the 15th of Adar for cities of doubtful status. The Biur Halacha (section 695:4) cites conflicting opinions about gifts of food (viz. only on 14th of Adar or both 14th and 15th of Adar). Gifts to the poor are essential for celebration to enable them to enjoy Purim. By contrast, gifts of food to people of means are not essential for the Purim celebration hence there is room for leniency. The Kaf HaChayim (688:23 and 695:54) writes that one should send gifts of food on both days.
Festive Meal
Although there are contrary opinions, both the Mishna Berurah (688:10) and Kaf HaChayim (ibid. 688:23) agree that one should have the festive meal on both the 14th and 15th of Adar.
Changing Locations
The Talmud (Megillah 19a) discusses the possibility of changing locations on Purim, meaning that a permanent resident of an open city temporarily resides in a walled city or vice versa. Hence, one who usually hears the Megillah on the 14th of Adar is now obligated to hear the reading on the 15th of Adar. In the latter case, one who usually hears the Megillah on the 15th of Adar is now obligated to hear the reading on the 14th of Adar. If the change in status is not properly implemented then the person observes Purim according to his original residence. Depending upon the timing of the change of residence, it is possible to be obligated to observe Purim on both the 14th and 15th of Adar or not at all. The following table summarizes the different scenarios for observance of Purim for residents of unwalled and walled cities.
| Scenario | Resident of Unwalled City | Resident of Walled city |
| Change in Status | 15th | 14th |
| No Change in Status | 14th | 15th |
| Obligated on both days | 14th and 15th | 14th and 15th |
| Not obligated | X | X |
Appendix 2 discusses the many details of these intricate laws.
Three Day Purim – פורים משולש
The Hebrew calendar was set in the 4th century of the Common Era, meaning that the beginnings of each month cannot occur on certain days of the week. Specifically the 1st of Adar can only occur on Monday, Wednesday, Friday, and the Sabbath (Shulchan Aruch Orach Chaim 428:2). Hence Purim, which occurs on the 14th of Adar, can only occur on Sunday, Tuesday, Thursday, and Friday (ibid. 428:1) which is one week day earlier than the day of the 1st of Adar. Shushan Purim, which occurs on the 15th of Adar, can occur on Monday, Wednesday, Friday, and the Sabbath, the same days of the week as the 1st of Adar (15-1 = 14, which is multiple of 7). Hence Shushan Purim can occur on the Sabbath which leads to a 3 day Purim observance as explained below. The following table lists the mitzvoth of Purim, day of observance, and source in Halacha.
| Mitzvah | Day (Adar) | Source |
| Reading of Megillah | 14 – Friday | Shulchan Aruch (ibid. 688:6) |
| Thanksgiving Prayer | 15 – Sabbath | Shulchan Aruch (ibid. 688:6) |
| Torah Reading | 15 – Sabbath | Shulchan Aruch (ibid. 688:6) |
| Gifts to the Poor | 14 – Friday | Shulchan Aruch (ibid. 688:6) |
| Gifts of Food | 16 – Sunday (Dispute) | Mishna Berurah 688:18 |
| Festive Meal | 16 – Sunday (Dispute) | Shulchan Aruch (ibid. 688:6) |
Reading of Megillah
The Shulchan Aruch based on the Talmud Megillah 2a, rules that the Megillah is read on the 14th of Adar instead of the 15th. The Mishna Berurah 688:15 explains that the sages prohibited a public reading of the Megillah on the Sabbath because one may carry the Megillah in a public thoroughfare in violation of the Sabbath (Megillah 4b).
Thanksgiving Prayer
The Shulchan Aruch rules that the thanksgiving prayer (על הנסים) is recited on the 15th of Adar because that is the day of the miracle of Shushan and by extension the day of commemoration for walled cities.
Torah Reading
The Shulchan Aruch rules that the Torah reading for Purim (Exodus 17:8-16) is read on the Sabbath after the weekly Torah portion.
Gifts to the Poor
The Shulchan Aruch rules that gifts to the poor on given on Friday, the same day of the reading of the Megillah, because the poor assemble at this reading to collect money (Megillah 4b).
Gifts of Food
The giving of gifts of food is a subject of dispute with opinions ranging from Friday to Sunday, respectively (i.e. 14th – 16th of Adar) as follows.
14th of Adar
This view holds that these gifts are given on the same day as gifts to the poor and reading of the Megillah.
15th of Adar
This view holds that these gifts are given on the Sabbath (i.e. 15th of Adar) because this day is the actual day of celebration for walled cities (Megillah 5a).
16th of Adar
The Shulchan Aruch rules that these gifts are given on Sunday (i.e.16th of Adar), corresponding to the same day as the festive meal. Some of these gifts should be consumed at the festive meal to promote solidarity and enjoyment of Purim, hence the link between the 2 mitzvoth. In addition to avoid the prohibition of carrying on the Sabbath it is preferable to give these gifts on Sunday.
The Kaf Hachayim (688:38) brings the following views on the gifts of food:
- 14th of Adar – same day as gifts to the poor because both mitzvoth involve gifts.
- 15th of Adar – actual day of celebration and same day of the festive meal for those hold it on the Sabbath.
- 16th of Adar – same day of the festive meal for those who hold it on the 16th.
Hence he advises to send gifts on all 3 days.
Festive Meal
The day of the festive meal is a subject of dispute with opinions favouring Saturday or Sunday (i.e. 15th or 16th of Adar) as follows.
15th of Adar
This view holds that the festive meal shall be held on the Sabbath (i.e. 15th of Adar) because this day is the actual day of celebration for walled cities. The Talmud (Megillah 2a) rules that the reading of the Megillah cannot occur past the 15th of Adar based upon Esther 9:27. The verse follows, “The Jews … took upon themselves and upon their descendants … that it should not pass to make these two days of Purim (14th and 15th of Adar) … every year.” This limit may apply to the gifts of food and festive meal.
16th of Adar
However the Shulchan Aruch rules that the festive meal shall be held on the 16th of Adar. The Mishna Berurah (688:18), based on the Jerusalem Talmud (Megillah 1:4), explains that the meal shall be held on a week day and not on the Sabbath to indicate that this meal is dedicated to Purim. If held on the Sabbath people may assume that this meal is held for the honour of the Sabbath and not for specifically for Purim.
Summary
The Kaf Hachaim (688:38) suggests holding the meal on both the 15th and 16th of Adar to satisfy the different opinions.
The Oz V’Hadar edition of the Mishna Berurah edition (688:101) summarizes the different opinions on the festive meal.
Analysis
These rulings (i.e. 15th or 16th) may be reconciled by noting that the Jerusalem Talmud, which sets the meal on the 16th, refers to the case when Shushan Purim occurs on the Sabbath. By contrast the Babylonian Talmud which suggests that the meal be held on the 15th may refer to a week day and not the Sabbath. In addition the limit of the 15th may only apply to the reading of the Megillah and not the meal.
The Talmud (Megillah 30a) discusses the special Torah reading of the remembrance of Amalek (Deuteronomy 25:17-19) that is read on the Sabbath before Purim. If Purim occurs on Friday this reading occurs on the preceding Sabbath on the 8th of Adar (Shulchan Aruch Orach Chaim 685:5). The Talmud records a view that this reading may occur on the Sabbath after Purim (i.e. 15th of Adar) because Shushan Purim is observed on this day. The commentators on the Talmud question, “What observance occurs on this Sabbath, since the Megillah is not read on the Sabbath?” Hence it would appear that sending gifts of food and the festive meal occurred on the Sabbath against the view that these mitzvoth are observed on Sunday. However this argument is not compelling because this observance may mean the recital of the thanksgiving prayer or the reading of the Torah about the battle of Amalek (Exodus 17:8-16). Hence the view that the gifts of food and festive meal are held on Sunday.
Appendix 1 – Verses for Walled Cities
This appendix analyzes the verses which define walled cities from the time of Joshua.
Jerusalem Talmud (Megillah 1:1)
The Jerusalem Talmud links the verse in Esther 9:19 to Joshua 13:6 through the word “dwelling” as follows. The former verse states, “Therefore, the Jewish villagers, who dwell (הישבים) in open towns, make the 14th day of the month of Adar a day of joy and feasting.” The definition of dwelling relates to the conquest of Israel at the time of Joshua through the latter verse. Before the land was fully conquered and near the end of Joshua’s life (Joshua 13:1), Hashem spoke to him about dividing the land (ibid. 13:6). The verse follows, “All the inhabitants (dwellers) (ישבי) of the hill country from Lebanon to Misrephoth-maim … I (Hashem) will drive them out before the children of Israel. Only divide it by lot to the Israelites for an inheritance, as I have commanded you.” Since the words for dwelling use the same root verb ישב, the Jerusalem Talmud links these two verses to establish that the walled cites are from the time of Joshua.
Babylonian Talmud (Megillah 2b)
In a similar vein, the Babylonian Talmud (Megillah 2b) links a verse (Deuteronomy 3:5) which mentions an open (i.e. unwalled city) from the time of Moses to Esther 9:19 which states that inhabitants of open cities celebrate Purim on the 14th of Adar. Linking two verses is called in Hebrew גזרה שוה (gezeirah shavah) and is the 2nd of the 13 principles of Torah interpretation by Rabbi Yishmael. The Ritva, medieval commentator on the Talmud, notes that this linkage only applies to verses from the Pentateuch. In this case the Talmud links one verse from the Torah to another in the writings and therefore the Ritva concludes that that this linkage is not a bonafide gezeirah shavah. Rather the Talmud quotes the verse in Deuteronomy to define an open city as unwalled. By contrast Rashi understands this linkage as a גזרה שוה (gezeirah shavah). The Megillah (i.e. book of Esther) may be viewed, to a certain extant as equivalent to the Pentateuch because the Jerusalem Talmud (Megillah 1:1) states that the words of the Megillah are true אמת like the words of Torah, meaning that they may be used for a type of גזרה שוה.
The verses follow:
Deuteronomy 3:5 – “All these cities (of Og king of Bashan conquered by the Israelites) were fortified with high walls, double doors, and bolts, aside from very many unwalled (הפרזי) cities.”
Esther 9:19 – “Therefore, the Jewish villagers, who live in unwalled (הפרזות) towns, celebrate the 14th day of the month of Adar as a day of joy, feasting … and sending portions to one another.”
Although the verse in Deuteronomy refers to the conquest of lands to the east of the Jordan River and not in Israel proper this area later become part of Israel. Even though this victory occurred under the leadership of Moses, Joshua was the leader of the Israelites at the conquest of Israel proper.
Appendix 2 – Details of Changing Locations
As explained above, one may change his residence from an unwalled city to a walled city or vice versa according to specific rules in Halacha.
Source
The Mishna (ibid.) expresses this rule in terms of “returning to his regular residence” meaning that one is obligated to hear the reading according to his previous residence, or “not returning” meaning that he is obligated to hear the reading according to his new residence.
Although the Mishna does not define the required amount of time or cut off point to change residence the Talmud (ibid.) sets the following rules:
- Time – one day.
- Cutoff – day of the reading.
The Dirshu edition of the Mishna Berurah (688:18) states that after a change in status one is obligated to fulfill all of the mitzvoth of Purim according to his new location. The Talmud chose the reading of the Megillah as an example but not to the exclusion of the other mitzvoth of Purim.
Time
The Talmud (ibid.) quotes Esther (9:19) to establish that a 1 day change of residence is sufficient to set the obligation of hearing the Megillah. The verse reads, “Therefore the Jews of the unwalled places, who live in unwalled towns, celebrate the 14th day of the month of Adar as a day of joy and feasting.” The Talmud explains that the apparent redundancy “unwalled places and unwalled towns” means that a resident of an unwalled city for even one day has this status even if he will return to his walled city the next day. Normally a change in status requires a permanent change of residence (e.g. when observing one or two days of a festival such as Passover in Israel or in the Diaspora). Although the book of Esther does not provide a verse for a change of status with respect to a walled city the Talmud (ibid.) assumes that this rule is reciprocal.
Cutoff Point
The Talmud (ibid.) establishes the cutoff point for change of status as the morning of Purim (i.e. 14th of Adar for unwalled cities and the 15th of Adar for walled cities). Although a Torah day normally begins at night (Genesis 1:5), here the determining factor is the morning because the daytime reading of the Megillah is prominent (Mishna Berurah 688:12).
Hence if a person wishes to change status for the observance of Purim one must:
- Intend to change status.
- Arrive in the new location at dawn of Purim (14th or 15th of Adar depending upon new location). Some hold that he must arrive before nightfall of Purim (Dirshu edition of Mishna Berurah (688:20)). It is advisable to arrive before nightfall to hear the nighttime reading of the Megillah.
Different Scenarios
By combing these rules the following situations arise:
- Change in status.
- No change in status.
- Obligated on both days – 14th and 15th of Adar.
- Exempt on both days.
Change in Status
A person may change his status for Purim from an unwalled city to a walled city or vice versa. For the former case, the person must both intend to change his residence and reach the walled city before dawn of the 15th of Adar (Mishna Berurah 688:12). For the latter case the person must both intend to change his residence and reach the unwalled city before dawn of the 14th of Adar (ibid.).
No Change in Status
If a person failed to meet both conditions then he must observe Purim according to his original residence. For example if someone intended to change his status but did not reach his destination before dawn he retains his original status. Similarly if he intended to change his status but later returned to his original dwelling before the cutoff time he has not changed his original status. Based on these principles the Mishna Berurah (688:12) provides some concrete examples:
- If a dweller of an unwalled city traveled to a walled city and intended to return to his unwalled city before the night of the 15th of Adar then he observes Purim on the 14th of Adar even if for some reason he remained in the walled city on the 15th of Adar. The intention sets the status and not the location.
- Similarly if a dweller of a walled city travelled to an unwalled city if he intended to return to his walled city on the night of the 14th of Adar then he observes Purim on the 15th of Adar even if he remained in the unwalled city on the 14th of Adar. The intention sets the status and not the location.
Obligated on Both Days
The Jerusalem Talmud (Megillah 2:3) mentions the case of a resident of an unwalled city who observed Purim on the 14th of Adar and then moved his residence on the night of the 15th of Adar to a walled city. In this manner he fulfilled both conditions for change of status (i.e. intention and arrival).
The codifiers of Halacha debate this case. Do we say, that since he has fulfilled his obligation on the 14th he is now exempt on the 15th? Or do we say, that since he has changed his residence he is now considered as a dweller of a walled city and therefore obligated to observe Purim on the 15th as well? The Biur Halacha (688:5) rules in favour of the latter opinion. However since this a matter of doubt he should not recite the blessings on the reading of the Megillah on the 15th of Adar. Some explain this Halacha applies when the change of residence is permanent. When the change is only temporary the Yalkut Yoseph Saka Edition 688:18 rules that this person is not required to observe Purim on the 15th of Adar but may do so as a stringency.
A similar analysis applies to a resident of a walled city who changed his status on the night of the 14th of Adar and celebrated Purim in an unwalled city. Then he returned to his original residence of the walled city to celebrate Purim on the 15th of Adar. He should observe Purim on both days because his permanent residence is in a walled city (Yalkut Yoseph Saka Edition 688:15).
Exempt on both days
In addition the Jerusalem Talmud (ibid.) mentions the case of a resident of a walled city who moves to an unwalled city on the night of the 15th of Adar. Apparently this person would not observe Purim on that year. On the 14th of Adar he resided in a walled city and was therefore exempt on that day. However on the night of the 15th of Adar he changed his status to a resident of an unwalled city, through intention and arrival, and is now exempt because the resident of an unwalled city observes Purim on the 14th of Adar which has now passed. Obviously a person should avoid this situation. The Yalkut Yosef Saka Edition (688:17) rules that a person observe Purim without reciting the blessing on the reading of the Megillah.
Conclusion
This article discussed the different laws and customs of Shushan Purim with respect to walled cities from the time of Joshua, especially those in Israel. This article focused on the many considerations of these walled cities in terms of history, location, and extension. Despite the many disputes in practice, all decisors of Halacha agree that inhabitants of Jerusalem proper celebrate Purim on the 15th of Adar, making this city the focal point of Shushan Purim. Hence by travelling to Jerusalem on the night of the 15th of Adar, a resident of an unwalled city could celebrate Purim on both the 14th and 15th of Adar, thereby implementing Isaiah 2:3, “From Zion shall the Torah come forth, and the word of Hashem from Jerusalem.”