בשם יי אל עולם

The Original Source and Halakhic Status of theCustom (Minhag) of wearing Costumes on Purim

Ra'hmiel Ezra Travitz

ה'תשע"ה – 2015

Introduction

The minhag of wearing costumes on Purim is, like many minhagim, of surprising andgenerally unknown origin. There is a general trend to conflate reasons given (almost all after the fact – once the practice is already popular) with the cause of any given practice. However, it is far more common that the practice first exists and was adapted from surrounding culture, usually among the simple and less educated folk, and only afterwards, perhaps many generations later, are the first religious reasons ever given to a practice1. This is often the case with with customs. Jews who lived among non-Jews everywhere were of course influenced by many of their neighbours' practices. This does not make the practices necessarily or inherently wrong, but depending on their exact sources, there may sometimes be very serious Halakhic issues with a practice.

The masquerading on Purim that nowadays so many are accustomed to doing was (and perhaps, is) very controversial, yet it is the “other side” of the story which opposed this practice - for many varied reasons - that is ignored and that this article hopes to elucidate.

I intend for the main text of the article to be clearly intelligible to the layman, while the footnotes are mostly geared towards the scholar.

I would like to take this opportunity to apologise for any errors, however small, and the many omissions made due to the lack of time to expand this article as much as possible before Purim. I would be most grateful if any reader who has any correctionsor additions could send them to me at rachmiel.travitz@gmail.com to be included in afuture edition, God willing.

It is my fervent hope and desire that this article will cause people to not only understand the origins of this particular custom, but in general to take a greater interest in the development and origins of customs so accepted unquestionably amongst the general Jewish public.

With blessings for a joyous and uplifting Purim,

Ra'hmiel 'Ezra Travitz

1 See for instace, one example of many, Travitz, Ra'hmiel, “The Custom (Minhag) of Eating Dairy on Shavuot”, available at https://www.academia.edu/7501707/The_Custom_Minhag_of_Eating_Dairy_on_Shavuot

A Survey of (ignored) Halakhic Sources which Prohibit

Before looking at the source of the custom, it is essential and worthwhile to first understand that the custom was and has been controversial since it first existed, with a great many Halakhic decisors (Poskim) opposing the practice, or various aspects of it.

The original practice wasn't so much about dressing up as much as it was about masquerading with masks (with the most common reason heard, and that most kids are taught, being that it is in remembrance of how God “masked himself” by not being openly revealed in the miracle(s) of Purim related in Megillat Esther)2. The sources tend to reflect this, as the word that they use, “partzufim”, literally means faces or masks. There are some issues that the various Halakhic decisors had specifically with masks (which, as above, was the main custom originally), but the main issue discussed was the halakhic problem of cross-dressing (which was apparently a common part of the Minhag back then, even though it is a Biblical prohibition3 and can even be seen nowadays among some of the more daring get-ups), and other halakhic reasons which can be applied to masquerading on Purim in general.

The practice of wearing costumes, including allowing cross-dressing, is quoted in the Rema4 (Rabbi Moses Isserles, c. 1520 – 1572) in the name of Mahari Mintz5 (Rabbi Judah Minz

c. 1405 – 1508), as such, “That which they are accustomed to wear masks on Purim as well as cross-dress, there is no prohibition in the matter, since they do not intend to do anything except rejoice only. Yet some say that it is forbidden. Nevertheless the

2 טעמי המנהגים ומקורי הדינים, עניני מגילה אות תתצ"ב בשם הבני יששכרIt is of interest to note that he states the Minhag is to dress up “at the time of the festive meal of Purim”, implying that he was well aware of the nowadays commonly unknown or oft-ignored custom of specifically dressing up in Shabbat and Yom Tov clothes at least for the reading of the Megilla. He also notes that the Minhag of dressing up is to not be recognisable one person to the next, which is important for context further on in this article.

3 Which the Rema surprisingly allowed to the chagrin of the vast majority of the other Halakhic decisors. The point is made (as quoted in some of the Hebrew footnotes below), that if this is not allowed for the Mitzva of bring joy to a Chatan and Kalla, how can it be allowed in this case, which is just a Minhag?

ומה שנהגו ללבוש פרצופים בפורים וגבר לובש שמלת [...]: הגהשו"ע או"ח סי' תרצ"ו, סעי' ח, וזה"ל: “4אשה ואשה כלי גבר אין איסור בדבר מאחר שאין מכוונים אלא לשמחה בעלמא וכן בלבישת כלאים דרבנן

א דאסור אבל המנהג כסברא הראשונה וכן בני אדם החוטפים זה מזה דרך שמחה אין בזה משום לא"וי):”ז"י מינץ סימן י"תשובת מהר(תגזול ונהגו כך ובלבד שלא יעשו דבר שלא כהוגן על פי טובי העיר

5 The reason that Mahari Mintz gives, quoted in the above footnote from Darkei Moshe, that since the intention is for the joy of Purim it is permitted to transgress the Torah laws of both cross-dressing and robbery (due to the custom of playfully stealing from each other). However, this reasoning is, with all due respect, surprising inits obvious ridiculousness, as A) there is no Talmudic source for such an idea, that Simchat Purim temporarily uproots Torah laws, and the dinim that he does base it on are incomparable to our case, and B) if people had had the joyous custom to - for instance - eat pork on Purim, according to this reasoning it would be permitted (both cross-dressing and eating pork are religious prohibitions, “chukkim”). It is the Bach that goes to length todisprove this, see below (in Hebrew).

custom is like the first view [i.e., that it is permitted].” In his Darkei Moshe6 on the Tur, however, he writes that it is fitting to be strict and not wear masks (and costumes) on Purim. However, it is very important to note that even though the Remadoes say that wearing costumes and cross-dressing is technically permitted in his opinion, he also says that “there are those who are accustomed to wear Shabbat and Yom Tov clothing on Purim, and this is [the] correct [thing to do].”7

However, the Be'er Heitev8 (Rabbi Judah Ashkenazi, c. 1730–1770) there quotes that elsewhere the Turei Zahav9 (Rabbi David ha-Levi Segal, c. 1586 – 1667) and the Bayyit Chadash10 (Rabbi Joel Sirkis c. 1561 - 1640) wrote that it is forbidden and although one

בזה"ל: “כתב מהר"י מינץ בתשובה סימן (י"ז) [ט"ו] וזה לשונו על דבר לבישת הפרצופין שנוהגין בפורים6אם יש לחוש בזה משום לא ילבש גבר שמלת אשה או לא יהיה כלי גבר על אשה והמנהג פשוט ואין

מוחה והאריך בתשובה למצוא היתר לדבר משום דמאחר דאיש ואשה שוין בו לא שייך משום לא ילבשותו דנמצא בשם ריב[“א] על הבחורים שחוטפין בפורים אפילו שלא ברשות משעת מקרא מגילה עדסוף סעודת פורים שהם שתי לילות ויום אחד אין בו משום גזל ואין להזמינם לדין על זה ובלבד שלא

יעשו שלא כהוגן על פי ז' טובי העיר הרי כתב דמשום שמחת פורים ליכא למיחש לאיסור לא תגזול הכינמי בנדון דידן שמתנכרין בפרצופין לשם שמחת פורים ליכא למיחש לאיסור לא ילבש עכ"ל התשובה.

ואפשר שמזה נתפשט המנהג ללבוש כלאים דרבנן בפורים ועושין לשמחה דהרי רואין דאפילו איסורדאורייתא דוחה כי לא מתכוין כל שכן כלאים דרבנן. אמנם ראיתי למהר"י ברי"ן שקרא תגר על המנהג

של לבישת כלאים וכתב ויש תולין עצמן בתשובת ריב"א שכתב דליכא למיחש לאיסור גזל משוםשמחה ולאו מילתא היא דממון ניתן למחילה דהפקר בית דין הפקר מה שאין כן באיסור. ושמעתי

מאבא מורי ז"ל שהיה מוחה באותן הלובשים כלאים וכן אני נוהג אחרין עכ"ל. ולפי זה כל שכן דאסורללבוש הפרצופין אמנם מאחר דחזינן דפשט המנהג ואין מוחה נראה לי ליישב המנהג מהא דאמרינן

בפרק בתרא דכלאים ומביא לה בפרק הגוזל בתרא (ב"ק קי"ג.) דמותר ללבוש כלאים כדי להעבירהמכס שמע מינה דכי אינו מכוין ללבישה שרי וכל שכן לפי מקצת מפרשים שפירשו שם דלובשים כדי

שלא יכירוהו שהוא יהודי ואפילו הכי שרי אם כן שמע מינה דכי לבשם להתנכר בהן שרי והוא הדיןבפורים כן נראה לי טעם המנהג אבל טוב להחמיר ולעבוד את יי' בשמחה ולהיות גילה ברעדה:”

סי' תרצ"ה סעי' ב7ס"ק י"ב8יו"ד סי' קפ"ב ס"ק ד9

יו"ד סי' קפ"ב ד"ה ויש, על אות ה. וז"ל (ההדגשות שלי): “ויש לתת לב על מה שנוהגים בפורים לשנות10בגדיהם מאיש לאשה ומאשה לאיש ואין מוחה ולפי מה שכתבתי בדברים העשיין לנוי ולקישוט אסור

לדברי הכל להתכוין כדי להתדמות וכבר השיב ה"ר יהודה מינץ ז"ל על זה כמבואר בתשובתו (סו"ס ט"זד"ה על דבר) ואמר דכיון שאינו עושה כן אלא משום שמחת פורים אין בו איסור ודמי להעברת שער

בית השחי והערוה כדי שלא להצטער או ראיית מראה כדי שלא יחבול בו במסתפר בעצמו. ונראהלפענ"ד דדבריו בזה דחויים המה ממ"ש הר"א ממי"ץ להדיא דאף במשתאות של חתן וכלה איכא

איסורא אלמא דאף מה שעושה משום שמחת מצוה אינו דומה לעושה כדי לינצל מן הצער וכן בדיןדלינצל מצער אי אפשר בענין אחר אבל לשמחת חתן וכלה ולשמוח בפורים כבר אפשר בהרבה מינישמחה ולא יעבור על לאו דלא ילבש ואין ספק שאילו לא היו נעלמים מ"ש הר"א ממי"ץ בזה ממהר"ר

יהודה מינץ לא היה כותב כן. עוד כתב מהר"י מינץ כיון שיש היתר בפורים לחטוף המאכל ואין בו משוםגזל הכי נמי לענין שינוי לבישת בגדים ותימה דבדבר שבממון ודאי אמרינן (גיטין ל"ו:) הפקר בית דין

הפקר וכדכתבו האחרונים דאין להזמינם לבית דין על ככה אם לא עשו שלא כהוגן כפי מנהג העיר עלאבל בדבר איסור אין כחפי טובי העיר והיינו טעמא משום דאין היתר אלא במה שהפקירו טובי העיר

בשום בית דין להתיר משום שמחת מצוה בפורים בדבר שהוא אסור מן התורה או מדבריהםוא"כ מה שמשנים בגדיהם בפורים מאשה לאיש ומאיש לאשה כדי להתדמות ובדברים שהוא לנוי

ולקישוט אסור מדאורייתא לרבי אליעזר בן יעקב וכל הפוסקים פוסקים כרבי אליעזר בן יעקב ואףלתנא קמא דהעברת שער מדברי סופרים ונפרש שהוא הדין שאר תיקוני אשה לנוי וליופי נמי מדברי

סופרים וקרא דלא ילבש אינו אלא שלא ישנה איש ללבוש בגדי אשה ולילך בין הנשים מכל מקוםאיכא איסורא מדבריהם במה שהוא לנוי ולקישוט וכל שכן הוא מהעברת שער שאינו ניכר ואסור מדברי

ועוד דנמשך מזה שילכו האיש ביןסופרים כל שכן בדבר הניכר וגלוי ועוד דגם לובשין שעטנזהנשים ואשה בין אנשים לניאוף ועוד הדבר שהוא הרע ביותר הוא שמכסים פניהם בפרצופים

ואין עלינו לומר בזה אלא הנח להם לישראל מוטב שיהיו שוגגין ואל יהיו מזידיןשלא יכירוםאבל כלכדאמרינן במסכת שבת ריש פרק שואל אדם (קמח:) ואף באיסורא דאורייתא אמרינן הנח וכו' ירא שמים יזהיר לאנשי ביתו ולנשמעים בקולו שלא יעברו באיסור לאו לא בפורים ולא

should not publicly protest since it is unlikely that anyone will listen, one should be strict about this (and the other customs that the Rema mentions there11) and not wear partzufim or cross-dress, and similarly not transgress any Tora or Rabbinic Law in order to celebrate Purim12. The Be'er Heitev further quotes that the Kenesset HaGedola13 (Rabbi Ḥayyim Benveniste c. 1603 – 1673) wrote to prohibit the wearing of maskson Purim totally. The Be'er Heitev further quotes the responsa work Devar Shemuel14 (Rabbi Samuel Abohav c. 1610 - 1694) as opposing the practice of wearing masks.

Similarly, the Birkei Yosef15 (Rabbi Ḥayyim Yosef David Azulai, c. 1724 – 1806) writes that the aforementioned Bayyit Chadash and Kenneset HaGedola disproved all of Mahari Mintz's proofs and proved that one cannot rely on his reasonings and ruling in this matter (and consequently, one cannot rely on the Rema who relies on them).

Furthermore the Be'er HaGola16 (Rabbi Moses Rivkas, c. 1591 – 1671) quoting the Bayyit Chadash writes that many terrible outcomes have come from this custom, and ends, “and happy is the one who nullifies them [these customs].”

Similarly in the book Ish Seva17 the author writes open attacks on this custom, and that a doctor from the Holy Land related to me that he once observed Purim in a placewhere they too were accustomed to masquerade with masks, and the outcome was that some transgressed the prohibition of adultery, and even a case of someone transgressing with his stepmother, because they all could not recognise each other18. The community therefore arose and fully nullified the custom in a communal meetingin the Synagogue with excommunications and threats, etc., and wrote this down among the other decrees of the community.

בשמחת חתן וכלה ותבא עליו ברכה להרים מכשולות מדרך עמינו ומנהגים לא הגונים לא” עכ"ל.ינהגו עוד:

11 Such as playfully stealing from one another and cross-dressing12 This is especially important for the reason that we will discuss in the next section of this article, a reason to

prohibit costumes not dealt with by these sources due to their lack of knowledge about the precise origins of the custom of Purim masquerading.

או"ח סי' תרצ"ה הגב"י13סי' רמ"ז14ס"ק י"ג וזה לשונו:”הגהה. מה שאנו נוהגים ללבוש פרצופין וכו' כבר הרב בית חדש י"ד סי' קפ"ב דחה15

דברי מהר"י מינץ בזה ודחה כל ראיותיו וכ״כ הרב כנה"ג והרב מהר"ש אבוהב בספר הזכרונות שלוהרבו להשיב עליו ודבריהם ברורים שאין ראיות מהר״י מינץ בזה מחוורות. והרב בית חדש אייתי מתניתא

בידיה דברי מהר"א ממיץ בס' יראה סי' צ"ו דאסר אפי׳ בשפחת חתן וכלה וכן מצאתי שאסר הרמ'לחתן וכלה וכתב שלא יעלה על הדעת שמפני היותם חתן וכלה הותר להם איסור תורה ודברי קדשו

באורך הנה הנם בתחילת החידושים הכתובים בריש ס' מעשה רקח ע״ש:“ עכ"ל.יו"ד הנ"ל סעי' ה': "באו"ח סי' תרצ"ו כתב הרמ"א שהמנהג להתיר בשמחת פורים ואע"ג דיש אוסרין16

וכתב הרב ט"ז בשם מו"ח ז"ל שיש לאסור את זה ממ"ש ר"א ממיץ שאסור לעשות כן מפני שמחת חתןאו כלה והשומע לאסור תע"ב כי יש הרבה מכשולות ח"ו מזה כשהולכים יחד בלי היכר איש או אשה

עכ"ל ואומר אני עוד שהרבה גזירות וחורבנות נולדו ע"י זה ואשרי המבטלם.” עכ"ל.הובא בתשובת הר"י משאש במים חיים, עי' לקמן.איש שיבה חדושים ופרפאות 17

18 Specifically when drunk

The Original Source for the Custom

As readers who are even somewhat familiar with the Halakhic sources quoted above (and in general Halakhic jurisprudence) are probably aware, the earliest sources recording the custom are all Ashkenazic, some of the later sources are European Sepharadic, and as we shall see soon, only much later on do you have Mizrachi (Middle Eastern) and North African sources on the topic, or non-European Sepharadic sources, except for places where Ashkenazim had communities, like in the Holy Land. Simply put, the custom was originally and for quite a while unheard of outside of Europe.

The truth of the matter is that the real source is from the Roman Catholic and (to a lesser extent) Eastern Orthodox festive season known as “Carnival,” or “Carnaval,” which is a period of celebration and draw-dropping debauchery before Lent (a period of many ascetic practices for Catholics), mostly observed during February. The original festival season of Carnaval had originated from the Romans and Greeks (the word Carnival is itself Latin in origin19), who had celebrated it in service of the PaganGod, Dionysus, amongst other Gods, in ways which included excessive wine drinking and orgies. It developed much past that, and in 186 BC The Roman Senate repressed the orgies and parties in honour of Bacchus (Dionysus of the Romans), because they generated disorder and scandal. Both the festivals of Saturnalia20 and Bacchanalia occurred during this period. In Catholic Europe, Europe is divided into countries that see the Carnaval as a religious celebration and countries where the Carnaval is the feast of gluttony, wine, music and sex.

However, the most distinguishing feature is the masquerading, and of course, the masks which this period of celebration, perhaps most famously in Venice, known for its particularly extravagant masks and costumes for this festive period. Indeed, the apparent original source for masks and masquerading during this period is Venice.

The following is a quote from an album of the Carnaval in Venice21:

“The word carnival derives probably from the Latin expression “carnem

19 The exact Latin source, however, is disputed. It is also disputed if the source for this name is Christian or pre-Christian in origin.

20 A Roman festival mentioned by name numerous times in Talmud, and discussed somewhat extensively in BT 'Avoda Zara

21 Rowen, Shirley and David, “Carnival in Venice”, Harry N. Abrams, Inc., Publishers, New York

levare,” which means literally to take away (or prohibit) meat. Some have thought that it simply comes from the Latin words “carne” and “vale,” which, spoken together, would mean “farewell to meat.”22 In any case, Carnival celebrations have for many hundreds of years taken place just prior to the advent of Lent, a traditional period of abstinence, fasting, and penitence. And the original sense of the words did not mean merely to give up eating meat but to renounce the many pleasures of the flesh for the forty-day period before Easter, that joyous moment in the Christian year.

Citizens of Venice are quick to remind one that their earliest pre-Lenten Carnivals date back to the year 1094, when the great squares of the city were turned over to aristocratic pageantry, public sports, competitions, and performances by roving minstrels and actors.”

The tradition of the mask was probably born at that time. Masks made it possible for aristocrats to mingle publicly in the crowds, for the nobility to consort anonymously with commoners. The possibilities of disguise stir the imagination: the countess might seduce a fisherman; her noble husband could serenade a serving girl.

The custom of the mask seems to predate all Jewish sources which mention dressing up in costumes and masks on Purim by at least a few centuries. In fact the Italian Mahari Mintz mentioned above as the source for those who permit the custom lived mostly in the 15th century, long after we have accounts of masks and masquerades across Catholic Europe. In fact, the Carnaval tradition of masks and masquerades spread like wildfire, to places like Southern Spain (Andalusia) post-Reconquista23, Germany (though masks were less common in Germany, and it was (and is to this day) mainly just costumes), Hungary, Lithuania and elsewhere, all with large Jewish populations.

(Incidentally, another distinguishing feature was parades. In fact, the famous “Adloyada” parade24 tradition started in 1912 in Israel on Purim or Shushan Purim (depending on the city) was originally called “Carnival”. Only in 1923 was the name actually changed in a competition.)

To summarise the basis of this argument that the source is in fact Christian, let us note a few important points:

• The custom was first mentioned in sources from Catholic and Eastern Orthodox Europe, where this festival with masks was celebrated

22 Both these interpretations are disputed23 See Gilmore, David D., “Carnival & Culture: sex, symbol and status in spain”, Yale University Press. For

general recommended reading about Carnaval, see also Orloff, Alexander, “Carnival: myth and cult” [translated from the original German], Smithmark Publishing, as well as various online resources too numerous to mention.

24 http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0001_0_00472.html

• It was unheard of elsewhere until much later, and almost always opposed by the Halakhic decisors there, if for reasons other than its then unknown origins

• In general, practices first exist, and only after are given reasons, and they are usually first adopted by the masses, who are often heavily influenced by their surroundings

• It is highly unlikely that the Jews of Europe were aware of the origins of many Carnival practices, or the origins of their own minhagim. To this day one often hears (specifically among Ultra-Orthodox, but Orthodox in general to a lesser extent) the assumption stated without any real investigation that “they must've gotten it from us”

• It is highly likely that the custom had existed amongst the populace for quite a while before Rabbis even considered the issue, and was already well entrenched with no one quite knowing where it had come from25

One of the first Rabbis to point out the obvious connection between the customs of Carnival and some of the European Jewish customs of Purim was Rabbi Joseph (Yosef) Messas, in a Responsum in his Mayyim Chayyim26. Rabbi Messas, a well-educated Moroccan Rabbi who later became the Chief Rabbi of Haifa until his death in 1974, noted that according to the Rema himself, the very Posek upon whom peoplenowadays mainly rely in order to masquerade, the practice is totally forbidden, from the Torah – a De'orayta prohibition (the Rema obviously did not know the practice's source, or he would have forbidden it). The issue here is Chukat HaGoyyim27 which according to all opinions28 applies in cases of practices of Gentiles whose source is Avoda Zara, forbidden and Pagan worship. This is besides for the issues of modesty and pritzut that arise from this practice that have been mentioned above already, and were also pointed out by R' Yosef Messas.

Nonetheless, R' Yosef Messas notes that it will be hard to tell children to stop wearing, and so therefore that children who would be upset if told not to wear should be allowed to bedi'avad, i.e., only if they must29.

R' Yosef Messas finishes his Responsum by saying, “...and therefore anyone who within his power can protest yet does not protest [against this custom], will in the future be called to judgement [on it],” and continues to the person who had written to him the question, “speak please into the ears of the Nation … nicely and calmly, and with the help of God your words will be fruitful.”

25 A remarkably similar situation was the case with the custom of eating dairy on Shavuot. See my article referenced above in footnote 1. Furthermore, the fact (as noted above) that it was a source as late as the MahariMintz that first really tried to defend the practice just seems to confirm this even more.

26 מים חיים, ח"א, או"ח סי' רצ"ח – עמ' ק"וMuch of this article is based on this Responsum.

27 עי' בטור שו"ע יו"ד סי' קע"ח, וברמ"א שם. וברצוני בעזהשי"ת לכתוב קובץ שלם בכללי דיני חוקות העכו"ם בעתיד הקרוב

28 In general, Ashkenazim as opposed to Sepharadim, extend this to apply to certain other (limited) areas. Nonetheless, everyone is in agreement over practices that actually are idolatrous in origin.

29 Even though they are children and not obligated in Mitzvot, nonetheless, this is a serious Torah prohibition, so I believe that R' Yosef Messas's point is a point of Chinuch – Jewish Education.

Personal Observations

It is always somewhat fascinating and sadly amusing to see grown men and women on Purim all dressed up in costimes like children (although often drunk very much unlike children), with all the lack of self respect and dignity that that entails. The festival of Purim, like all Jewish festivals, was historically celebrated in a uniquely Jewish fashion. This, of course, never meant carnivals, and all sorts of outdoor amusements and the like as is practised nowadays. The Ashkenazic custom30 of dressing up in Shabbat and Yom Tov finery for the reading of the Megilla, and in general the minhag to do so for all of Purim as the Rema writes, is almost forgotten, though I personally make a point of doing so myself.

I recall seeing some of the craziest things that people dressed up in. Besides the now infamous picture of an Israeli Haredi family walking down what appears to be a Meah She'arim street with the father and all the kids dressed like Santa Claus31, I personally witnessed to young adult men, who incidentally worked as Mashgichim of wines, dressed up as Catholic monks (!), even with a necklace with a cardboard cross on it, though the left arm was torn off as if that makes such a thing “Kosher”. It has also been related to me on numerous occasions that it has happened before that people, even kids, dress up as Nazis32.

Purim has instead become an orgy of drinking and partying, and there is nothing Jewish about that. I think it prudent to give an example of how Purim used to be. Purim day, as it should be, went something like this, according to the custom of Iraqi (Babylonian) Jews.

One would wake up early (Hanetz HaChama was standard in Mizrachi countries), pray and hear the Megilla as early as possible and immediately perform the other Mitzvot of the day of gifts to each other and gifts to the poor.

They would then go home and learn for a while. (Incidentally, the Rema actually

30 Quoted in Rema, see above and footnote 531 Although to be fair, they probably hadn't the foggiest clue who Santa Claus is.32 While I understand that the sentiment is not - God forbid - pro-Nazi, and is meant to be in jest, and I guess they

think it comparable to dressing up as Haman, it is in exceedingly bad taste. In the one first-hand account of thisI heard from a completely trustworthy source, a kid was brought into a Synagogue by his parents dressed as a Nazi in a German (!) Synagogue with Holocaust survivors present!

recommends doing this during the day before the meal)33.

They would then sit down to a first meal, and heat heavy foods like meat etc., and would drink, although they would bless Birkat HaMazon before starting to drink heavily. After eating heavy foods and then drinking strong wine in order to fulfil the obligation of drinking “Ad Delo Yada,” due to the heavy food, rather than becoming drunk in a disgraceful and undignified fashion (and they certainly wouldn't drink out on the streets, God forbid), they rather became drowsy and fell asleep for a little while34. They would then get up to pray Mincha and would then start a second meal with the whole family that would go way into the night. Due to the fact that they already had fulfilled their obligation with the first meal, they often started the second meal close to when Purim ends, like many do nowadays, however, this way they did not transgress the Rema's imperative to not start the Se'uda so late35.

We see that none of this includes the craziness and undignified behaviour of many, both in public (with all the Chillul Hashem that that involves) and in private, in the name of “Simchat Purim”. Rather, Purim is celebrated like all Jewish festivals – with the family, at a meal, calmly, cheerfully, and respectfully.

With the help of the Almighty, may we merit to keep Purim as it was intended, and sanctify God's name.

סי' תרצ"ה סעי' ב, “...וסמך לדבר ליהודים הייתה אורה ושמחבה [אסתר ח, ט”ו] ודרשינן אורה זו33תורה"

שיאכל בשר ויתקן--כיצד חובת סעודה זו] - "טו[ ט"זהלכה וכן משמע ברמב"ם הל' מגילה פ"ב, 34 וכך שמעתי ממורי ורבי..”עד שישתכר ויירדם בשכרות, ושותה יין; כפי אשר תמצא ידו, סעודה נאה

שם. אבל ברור שלא עשו את זה דווקא כדי שלא יעבור על דברי הרמ"א.35