Redemption By Day
Our Sages reveal to us that from the time of the Temple's destruction, the continuation of the world hinges on the recitation of the verse, Kodosh, kodosh, kodosh . . . that we say twice (with Targum) during Kedushah Desidra (Sotah 49a). Although this tefilloh is generally said at the end of Shacharis, on Purim we also recite it at night after the Megilah reading. Since it contains the phrase Atoh kodosh, which is taken from the shir shel yom of Purim (Tehillim 22), our Sages integrated it as part of Maariv (Kol Bo 45).
This tefilloh is also recited every Motzei Shabbos. However there is a striking difference between the wording of the tefilloh that we recite both on Purim night and after Shabbos, and that which we say on weekday mornings. During weekday Shachris this tefilloh starts with the sentence Uvo LeTzion Goel (and a redeemer will come to Tzion), which is left out during Maariv. Why do we omit these words on the aforementioned nights?
On the day of Geulah, Hashem will reveal His splendor to the entire world, showing us an unparalleled demonstration of the Infinite command that He alone wields. The darkness of night is not a fitting backdrop against which to unveil such light, and therefore the final redemption will only come by day. Omitting the words "and the redemption will come to Tzion" when we say this tefilloh at night, is a powerful testimony to the awesome nature of the final revelation (Tur 693).
This aspect of night reflects itself in other halachos of Purim as well, as expressed in the differences between the tefillos, Megilah reading, seudos, and other mitzvos of Purim. Delving into these halachos can help us to understand the unique nature of Purim night.
An illustrated manuscript of Al Hanissim
Al HaNissim
According to some poskim there is another tefilloh that we do not say at night: Al Hanisim. They write that only after reading the Megillah and actually experiencing all of the miracles that took place in the days of Mordechai and Esther, is it fitting to recite this prayer (Siddur of Rav Amram Gaon as cited by Tur 693).
Halochoh lema'aseh, since the Megillah is read immediately after we say Shemonah Esreih, we do mention Al Hanisim at night (Mishna Berurah 693,4). However all opinions concur that one does not repeat his Shemoneh Esreih if he forgets this tefilloh. If he remembers his omission before reciting Hashem's name at the end of the brochoh of Modim, he should go back and mention Al Hanissim. Otherwise he should include it at the end of Shemoneh Esreih in Elokai netzor (Mishna Berurah 682:4-5).
Some communities have the custom to recite Maariv generally before tzeiss hacochavim. If they do so on Purim (i.e. erev Purim) may they say Al Hanisim, even though it is not technically night yet?
Since we are permitted to recite the Shemoneh Esreih of Maariv from plag haminchah, and onwards, we may already begin to mention Al Hanisim in our prayers (ibid. 693,4). However unless it is a case of tremendous need, the Megillah should not be recited before tzeiss (Mishna Berurah 69 2,14).
Krias HaMegillah
"Elokai! I cry out to You during the day but You do not answer, and at night there is no relief for me" (Tehillim 22). In mentioning the day before the night, the verse testifies that the principle publicity of the Purim miracle is by day (Ran and Ritva, beginning of Megillah). From here the gemora learns that even if one heard the Megillah at night, he must hear it again during the day (Megillah 4a).
A number of the halachos of krias HaMegillah reflect that the main mitzvah of reading the Megillah is during the day. For example, even though the brochoh of Shehechiyonu is generally only recited once a year on any given mitzvah, since the day reading is more important than the night one, the Ashkenazic custom is to repeat the brochoh on the second kriah in the day (Rema 692,1). Sefardim however do not repeat the brochoh (Shulchan Oruch 692,1).
Another ramification of the lesser importance of the night reading is with regard to kiddush levonoh. The Nodeh BeYehudah was once sent a question by someone who lived in a city where it rained frequently, and when Purim arrived they still had not been able to make Kiddush Levonoh that month. During the krias haMegillah there was a momentary break in the clouds, and the moon appeared. Could the congregation pause in the middle of the Megillah reading and recite Kiddush Levonoh?
The Nodah B'Yehdah ruled that if none of the mispalelim had recited Kiddush Levanah they could interrupt the kriah in order to do the mitzvah. Although we do not generally interupt the recitation of the Megillah, since the night obligation is less binding, the Nodah BeYehudah ruled to recite the brochoh (Responsa Nodah Behudah, Orach Chaim 1,41).
Based on the stronger daytime obligation, one may think that if an individual is only able to hear the Megillah once, he should do so during the day. This is not so. Our Sages tell us ein ma'avirin al hamitzvos, "We do not let the opportunity of a mitzvah pass by." Putting off a mitzvah is seen as a potentially hazardous move for we might come to lose out on performing the mitzvah altogether, and often outweighs other considerations. Therefore, if we are able to fulfill the mitzvah at night, we do so.
Seudas Purim
"Rav Ashi was sitting before Ameimar in an empty Beis Medrash on Purim day, and wondering where the rest of the rabbanan were. He asked Ameimar 'Where is everyone today?' Ameimar replied that they were busy with the Purim seudah. Rav Ashi asked 'Couldn't they have eaten it at night, so that they could come to learn during the day!' Ameimar responded 'Didn't you hear that Rava said, that if you eat the Purim seudah at night you have not fulfilled your obligation?' Rav Ashi reviewed this halochoh forty times until it was munach b'kis (literally resting in his pocket)" [Megillah 7b].
Why can't one eat his Purim seudah at night?
The verse in Megilas Esther writes that Purim should be celebrated as "days of feasting and rejoicing". This implies that the night is not a fitting time to perform this mitzvah (Megillah ibid.) According to some opinions, the Purim seudah is an important part of the publicity of Hashem's miracles on Purim (Elia Raba and Chaye Odom as cited in Biur halochoh 695,2). Since the night is a time of darkness, it is not considered an appropriate time for publicizing miracles.
One of the main reasons behind the mitzvos of mishloach manos and matanos l'avyonim is to insure that everyone has enough food for an enjoyable Purim seudah (as implied by the Rambam Hilchos Purim 2,15). Since the mitzvah of seudah pertains to the daytime, these mitzvos are only to be performed during the day (Mishnah Berurahh 695,22). Amongst other reasons, our Sages were concerned that sending them earlier may result in them being consumed beforehand.
Although the mitzvah of mishteh v'simchah is applicable during the day, nonetheless there is a mitzvah to partake of a festive meal on Purim night (Rema 695,1). When Purim falls out on a Motzei Shabbos there is an additional reason to have a seudah in order to fulfill the mitzvah of Melave Malka. An extra dish should be added in honor of Purim.
Whilst ensnared in the palace of the king, both Daniel and Esther subsisted on a vegetarian diet in order to avoid consuming non-kosher food. During the seudah of Purim night, some have the custom to eat seed-like foods such as rice, peas, and beans in commemoration of their righteous deeds (Orchos Chaim 38,35 and Mishnah Berurahh 695,12). Purim night should also be honored with Shabbos clothes, burning candles, a set table, and made beds (Mishnah Berurahh 695,3). One should be especially careful to distance himself from even the slightest trace of dispute on this day of complete joy and serenity (Elia Raba 695).
Darkest Before Dawn
"Every single attribute of our Creator, whether it appears good or bad, is comprised of two elements - that which we see and that which is concealed from our understanding. We can understand the system of reward and punishment that Hashem metes out in this world. However there is another side to His actions, whose wisdom is completely hidden from us. The synthesis of these two elements brings the world to its final completion" (Ramchal, Daas Tevunos, 54).
Our Sages tell us that just as the moments before dawn are the darkest part of night, so too the time preceding the illumination of redemption will be the darkest. The purpose of Purim is to come to the realization of just how limited our comprehension is, in contrast to the Infinite wisdom of our Maker. If we can internalize this truth, many of our doubts will fall away, and we will be able to see some of the light even now.
In the merit of all the mitzvos of the night and day of Purim, may we be privileged to see the light at the end of the tunnel soon, and be capable of understanding that there is no difference between Boruch Mordechai and Arur Haman.
