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Beit Midrash
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- Bemare Habazak - Rabbis Questions
- Shabbat and Holidays
- Purim & The Month of Adar
- The Laws of Purim
Answer: According to the normal rules, we would think that this is not an optimal practice. Presumably, every moment and element of festivity of Purim adds to the mitzva (Rama, Orach Chayim 695). We do not find a halacha of tosefet (adding on to the day before and/or after Purim). Therefore, it all should be during the day.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
339 - Davening Late with a Minyan
340 - Extended Purim Seuda
341 - When Does a Negative Practice Become Binding?
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The way the Terumat Hadeshen paints the minhag, it developed based on trading off the preferences of one mitzva vs. another. The morning and even part of the afternoon is full with Kri’at Hamegilla, mishloach manot, and matanot la’evyonim. The latter two are open-ended mitzvot which are strongly recommended to be done on a large scale (Shulchan Aruch, OC 695:4 regarding mishloach manot; Rambam, Megilla 2:17 and Mishna Berura 294:3 regarding matanot la’evyonim). One should also daven Mincha before the big and sometimes incapacitating meal (see Shulchan Aruch, OC 232:2). Thus, allowing the meal to start later enables one not to rush the other mitzvot. One may also add that in order to enable the inclusion of others (which is desirable, family or not), including those coming from a distance, one must give time for them to finish their mitzvot and make it.
The Terumat Hadeshen describes the minhag as having the main part of the meal in the evening, although, he also writes that he personally had his in the morning. The way the Rama (OC 695:2) sets out the minhag in the manner he considers acceptable, people should not start the meal too close to the end of the day; the main part of the meal should be during the day. It seems logical that he does not care how long one continues after nightfall but whether there was enough time to have the majority of what would have been a proper meal (including merriment and songs and words of inspiration).
Is the festivity into the next night worth anything religiously? There are three ways to explain how it can be. The Terumat Hadeshen seems to say that the two time periods of the meal form one unit, and thus the day-rooted meal was lavish, which is what is important. The Meshech Chochma (see Mikraei Kodesh (Frank) 53)) says that in the time of the Purim story, the celebrations started in the day and continued into the night (as do the laws of korbanot – see Y’mei Hapurim, p. 157) so that the night is an appropriate time for festivities. The Levush (OC 695:2) says that both days of Purim (14 & 15 Adar) are days of festivity, so that the night is appropriate as the second day of Purim. According to the Levush, this minhag should logically not be as desirable in Yerushalayim, where the evening after the seuda is the 16th. That being said, the minhag, at least for Ashkenazim (see Mikraei Kodesh (Harari), 13:5), is to allow extending the meal into the night – even in Yerushalayim.
In theory, there could be a practical consequence of this minhag. The Rosh (see Tur, OC 695) says that Al Hanisim can be said only if Birkat HaMazon is recited during the day. He says the same thing regarding R’tzei at seuda shlishit (Shut 22:6). On the other hand, the Beit Yosef cites a Hagahot Maimoniot that Al Hanism can be said at night if the meal started during the day, as we do in practice regarding seuda shlishit (Shulchan Aruch, OC 188:2). While the Shulchan Aruch elsewhere (OC 695:3) cites two opinions on the matter, his conclusion and that of the Rama is that Al Hanisim is to be recited in this case.
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
