Sefer Haminhagim - Chabad Lubavitch CustomsZayin AdarOn the seventh of Adar (the anniversary both of the birth and of the passing of Moshe Rabbeinu) and at the preceding Minchah, the Rebbeim of Chabad never said Tachanun. This was the case after they had assumed the leadership, never beforehand. [678] Purim Laws and Customs of General Application [679]"When Parshas Zachor is read on the Shabbos before Purim, (and likewise when it is read on the Shabbos of Parshas Ki Seitzei [from which it is drawn]), there are varying traditions as to how to pronounce the word zecher, whose first syllable can be vocalized either with a tzeirei or with a segol. The same doubt exists when this word appears in the Torah reading of Purim, (and likewise on the Shabbos of Parshas Beshalach [from which it is drawn]). Here, too, I have not received a specific directive. "It would appear that in each case the word Zecher should be read twice. On Shabbos Zachor (and in Parshas Ki Seitzei) it should first be read "zaicher" vocalized with a tzeirei and then vocalized with a segol as "zecher". In the Torah reading of Purim (and in Parshas Beshalach) it should also be read twice, but with the vocalization in reverse order." [680] 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,
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] 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: 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!"
"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].)
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.
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.
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