Purim Katan Guide: Customs, Spiritual Meaning, and Why It Matters

Purim Katan occurs in a leap year, when there are two months of Adar. The main Purim is celebrated in Adar II, while the days of Adar I include certain customs of joy.

The reason Purim is established in Adar II is to connect one redemption to another, meaning the redemption of Purim to the redemption of Egypt.

Customs of Joy Among Earlier Authorities

Some early sages, such as Rabbi Yechiel of Paris, held festive meals even on Purim Katan and invited guests to share in the joy of Purim. Some even practiced giving mishloach manot.

The author of Minchat Elazar would set a festive table on Purim Katan and sing “Shoshanat Yaakov.” In the work Tov Lev Mishteh Tamid, it is recorded that in the court of Rabbi Mordechai of Nadvorna many candles were lit and people rejoiced, and the Rebbe said that “this day is great and awesome, with a powerful illumination in the upper worlds.”

The Inner Meaning According to Rabbi Tzadok HaKohen

Rabbi Tzadok HaKohen explains that although the actual miracle is commemorated on Purim of Adar II, the root of the mitzvot in the heart applies even in Adar I, since both months are called Adar.

According to his teaching, the time for erasing Amalek also arrives on Purim Katan. This erasure takes place in the heart of every Jew, by removing the evil inclination. Therefore Purim Katan is a day of inner feasting and joy, a celebration within the heart, when one can correct the “foolish heart.”

He adds that the concept of mishloach manot is intended to unite all Jews as one person with one heart. Even though the practical mitzvah is performed in Adar II, on Purim Katan as well one should strive to unite hearts and feel that we are all princes and children of the Holy One. Through this, writes Rabbi Tzadok in Pri Tzadik, we merit “For the Jews there was light, this is Torah,” given at Sinai when we stood as one person with one heart.

The Teaching of the Chatam Sofer

The Chatam Sofer writes a remarkable idea that elevates the importance of Purim Katan. He explains that the essence of Purim has a Torah level aspect, since just as we thank Hashem on Pesach for being redeemed from slavery, on Purim we were saved from death to life.

To fulfill the Torah obligation of remembering the miracle, the days of the 14th and 15th of Adar I are observed as days when eulogies and fasting are forbidden. In this way we mark the miracle on a Torah level. After that, the practical mitzvot of Purim are celebrated in Adar II through rabbinic tradition, in order to place Purim close to Pesach.

The Rema writes that some say one should increase feasting and joy on the 14th of Adar I, though this is not the common practice. Nevertheless, one should add to the meal to satisfy the more stringent opinions, and “a good heart feasts constantly.”

The Ran explains that even though some early authorities held festive meals on Purim Katan, there is no obligation of mishloach manot on that day, since it resembles gifts to the poor.

The Ktav Sofer explains the Rema’s words “a good heart feasts constantly” to mean that a person whose heart is generous will enhance joy and even send gifts, following the stricter views.

The Aruch HaShulchan writes that the main service of Hashem is through joy. When the intention is for the sake of a mitzvah, the meal becomes a mitzvah feast filled with joy.

Practical Halachot of the Day

On Purim Katan fasting and the recital of Tachanun are forbidden, but the full mitzvot of Purim do not apply.

Al HaNissim is not recited, since the Megillah is not read. However, if someone said it by mistake, he does not repeat the prayer, since it still reflects the theme of the day and the name Purim applies even to Purim Katan.