Avodah Mailing List

Volume 39: Number 18

Thu, 25 Feb 2021

• 1. This year Purim will be on Friday. What time should one begin their Purim seuda? (Prof. L. Levine)
• 2. Having Mishaloach Manos Delivered via Amazon (Prof. Levine)
• 3. Re: Waiving mourning practices (Micha Berger)
• 4. Re: Prayers That The Tzibbur Does Not Say (Akiva Miller)
• 5. Re: Birchat Haorchim (Akiva Miller)
• 6. Are you or someone you know not going to shul this Purim? (Again) (Prof. L. Levine)
• 7. HILCHOS PESACH FOR THE PURIM SEUDAH (Prof. L. Levine)
• 8. Purim Meshulash is celebrated this year in Yerushalayim. What is Purim Meshulash? (Prof. L. Levine)

From today's OU Kosher Halacha Yomis


Q. This year Purim will be on Friday. What time should one begin their Purim seuda?

A. The Rema (Shulchan Aruch OC 695:2) writes that when Purim falls on erev
Shabbos, it is preferable to begin the Purim seuda in the morning (before
midday) so as not to detract from the honor of Shabbos. (If one eats the
Purim seuda later in the day, there will minimal appetite for the Shabbos
meal.)

The Mishnah Berurah (695:10) cites the Yad Efrayim who writes that if this
will be difficult, one may lechatchila postpone the seuda up until three
hours before sunset. (These three hours refer to sho?os zemanios, which
means the length of each hour is proportionate to the length of the day. As
an example, three hours of sho?os zemanios before sunset on Purim this year
in New York City will be approximately 3:00PM.)

Bedieved, if unable to begin the seuda before the three-hour period, one
must start the seuda before sunset, which is when Shabbos begins. However,
during this three-hour time frame, only a minimal meal should be eaten (a
little more than a kibaiya of challah and a small amount of meat and wine)
so that one will have an appetite to eat the Friday night seuda. (See Rema
529:1 and Aruch Hashulchan 249:7) If one did not complete the Purim seuda
before shkia (sunset), which is when Shabbos begins, the challah must be
covered and Kiddush is recited, and then the meal continues. Hamotzi is not
recited on the challah since one is in the middle of the meal (OC 271:4 and
MB 18). If one drank wine during the first part of the meal, Borei Pri
Hagefen is omitted during kiddush (ibid). After the seuda, one davens
Kabbalas Shabbos and Maariv.

The Mishnah Berurah writes that if the meal continues after sunset, Retzei
is recited in Birchas Hamozon, but Al Hanissim is omitted. (One cannot
recite both Retzei and Al Hanissim, as this would be contradictory. Since
we recite Retzei, this indicates that Shabbos has begun, and Purim has
concluded.)


YL

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At 12:18 PM 2/24/2021, avodah-requ...@lists.aishdas.org wrote:
>An interesting variant of that scenario would be where I already mixed the
>salad and croutons together and *then* gave it to him. Is this a single
>food with which I am NOT yotzay (though I could be if I also gave a second,
>*different* salad)? Or perhaps, maybe the one salad is still considered to
>be several foods, such that I *can* be yotzay with it? [[ The AhS MIGHT
>have written: "One has to send two types of food ... and a mixture of two
>types doesn't hurt. Just because he mixed them, it is considered as one?? ]]

The salad that we buy which is sold by someone in Lakewood and is 
made by Postiv,  has the croutons in a separate plastic bag,  and 
hence the salad and the croutons are not mixed tether,  but are 
separate.  This to me qualifies as two different foods..


>One thing RMB certainly agree on is: CYLOR!

I do not agree with this.  The Jewish Press used to write, "Consult 
your local COMPETENT Orthodox rabbi."  I always took this to mean 
that not every O rabbi is competent to answer all questions,  and I 
do firmly believe that this is the case.  For example,  I have in the 
past had conversations with O rabbis about kashrus, and it quickly 
became clear that they only had "global" knowledge about 
hashgachos,  but no detailed knowledge.  A question like "Whose meat 
is used in such  and such a product?"  was met with silence.

Again,  not every O rabbi has the knowledge to answer all 
questions.  How could any one man know all the nuances of the 
technological world we live in?

Instead of CYLOR,  you should write CYLCOR.

YL

On Wed, Feb 24, 2021 at 06:25:48AM +0000, Rich, Joel via Avodah wrote:
> Interesting article by R' S. Brody in the upcoming Hakira concerning
> parents waiving their "right" to mourning after shloshim...

If the reason for aveilus running more than sheloshim is kibud (or yir'as)
av va'eim rather than aveilus itself, granting them this ability would
be very logical. Like doing anything else for one's parent; if they don't
want it done, there is no chiyuv to do it.

(For yir'ah too -- you can get reshus from a parent to sit in their seat.)

To answer your question
>       Assumedly they could still choose to observe the strictures they
> choose but from a strictly halachic basis will their reward (as a stand
> in for HKBH's happiness) be as great? From a hashkafic viewpoint is the
> waiver sending the right message?

It depends why the parents gave them reshus. No? It could be the parent
is doing the child a favor. It could be the parent believes they are
better served without it. And I could picture very different answers
to your questions in those two scenarios.

A mother might have waved aveilus because family is important to her,
and she wants her children to be able to go to the cousin's wedding
that is coming up. It may be greater kibud eim to obey her accomodating
going to her niece's wedding.

Alternatively, mom might know her child really want to get to their
friend's upcoming wedding, and doesn't want you making major sacrifices.

If indeed months 2-12 are all about kibud or eimah, and the request
is for the parents' sake, the greater kibud av va'eim would be not
practicing aveilus.

Or maybe, just going to the one wedding. Okay, we need a scenario where
the motive is continuous. (The only thing that came to mind is pretty
depressing: Dad got his act together, but always regretted the years he
was an abusive parent. He would prefer the kapparah of a short aveilus
more than a full year of the son being pushed to think about their
troubled relationship.)

Tir'u baTov!
-Micha

-- 
Micha Berger                 I thank God for my handicaps, for, through them,
http://www.aishdas.org/asp   I have found myself, my work, and my God.
Author: Widen Your Tent                   - Helen Keller
- https://amzn.to/2JRxnDF

Tir'u baTov!
-Micha

-- 
Micha Berger                 I thank God for my handicaps, for, through them,
http://www.aishdas.org/asp   I have found myself, my work, and my God.
Author: Widen Your Tent                   - Helen Keller
- https://amzn.to/2JRxnDF

.
R' Jay F. ("Yaakov") Shachter wrote:

> ... Thus, if there is a local glut of unmarried people, and the
> tzibbur needs shiddukhim, the shliax tzibbur may not insert a
> prayer for shiddukhim in the repetition of the 'Amidah.  Or if
> the community is suffering from, oh let's say, a plague of frogs,
> the shliax tzibbur is not allowed to insert into the repetition
> of the 'Amida a prayer asking God to do anything about it, ...
> It's just not the kind of prayer, that the tzibbur is allowed
> to make.

Perhaps such a halacha exists, but I have not heard of it. Do you have a
source? I wonder what the reason would be for such a prohibition.

To keep the conversation going, I'll suggest another scenario, similar to
those you've mentioned. Suppose a great leader (a Rosh Yeshiva, or a
chassidic Rebbe, for example) is very ill. The community arranges a big
event, to encourage great throngs to come and pray for the leader's health.
There are many tehillim recited, many speeches given, and many tears shed.
Then the entire crowd unites to daven mincha together. When the shliax
tzibbur recites Xazaras Hashatz, can he add a tefila for the leader's
health, either in Refa'einu or in Shema Kolenu? If not, why not?

In any case, my original question (in the thread "Ha'aderes V'ha'emunah on
days other than Yom Kippur") was not about impromptu prayers for special
events. It was about established prayers that we can find in the siddur,
machzor, or elsewhere. There are many that may be said only with a minyan,
and I'm wondering if there are any (beside  Ha'aderes V'ha'emunah) that may
be said only with*out* a minyan.

Akiva Miller
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.
R' Joel Rich asked:

> Has anyone heard of an explanation why for so many years many
> ashkenazim did not say birchat haorchim in the birchat hamazon
> (assumedly relying on the harachaman to do the job) and only
> recently was it added back into the standard text of birchonim?

The simple answer is: Minhagim change. That's their nature.

One could just as well ask why almost none of the siddurim I've seen use
the halacha's text for Haneros Halalu. (It's in O"C 676. Pick your favorite
rishon or acharon, and compare what they write to what you say. Cheat sheet
available at https://www.aishdas.org/avodah/vol28/v28n251.shtml#19)

Akiva Miller
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From today's Hakel Bulletin

The Rema (in Shulchan Aruch, Orach Chaim 695:2) writes that the Seudas
Purim, the festive Purim meal, should commence with Divrei Torah. The
Mishna Berurah (in Orach Chayim 429, seif katan 2) rules that one must
begin learning about Pesach on Purim--which is exactly 30 days before
Pesach. Accordingly, putting the Rema and Mishna Berurah together, it is
therefore a custom to commence the Purim Seudah with a Halacha about
Pesach. In this way, one also connects the Geulah of Purim to the Geulah of
Pesach (see Ta?anis 29A, which states that the reason we should increase
our simcha to such a great extent in Adar is because it is the commencement
of both the miracles of Purim and Pesach).

We provide two Halachos for you to begin:

1. The Rema (Shulchan Aruch Orach Chaim 429:1) begins Hilchos Pesach by
writing that it is our Minhag to give wheat to the poor in order to help
them celebrate Pesach. The Mishna Berurah (seif katan 3) notes that this
Minhag dates back to the time of Chazal.

2. Rabbi Shimon Eider, Z?tl, in the Halachos of Pesach writes that in lieu
of wheat, some have the custom to distribute flour or other food supplies.
In our time, most communities distribute money for the poor, in order for
them to purchase their needs. The leaders of our community do not tax or
otherwise assess their constituents, but instead everyone is expected to
give to the best of his ability.

Hakhel Note: As we connect Matanos L?Evyonim to Ma?os Chitim--let us
remember the Pasuk (Yeshaya 1:27): ?Tzion B?Mishpat Tipadeh V?Shaveha
B?Tzedaka?--speedily and in our day!
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From today's OU Kosher Halacha Yomis


Q. Purim Meshulash is celebrated this year in Yerushalayim. What is Purim Meshulash?

A. The Megillah relates that the Jews fought their enemies on the 13th day
of Adar. They rested and celebrated on the following day, the 14th of Adar,
and that is the day that Purim is generally observed. In the capital city
of Shushan there were more enemies of the Jews. The battle lasted two days
and they celebrated on the 15th of Adar. Shushan was a walled city and the
Rabbis instituted that Shushan and other walled cities such as Yerushalayim
would celebrate Purim on the 15th. This is known as Shushan Purim. (See
Aruch Hashulchan 668:2-4)

The Jewish calendar is set in a manner that the 14th of Adar will never
fall on Shabbos, while the 15th of Adar occasionally falls on Shabbos. Some
of the mitzvos of Purim cannot be fulfilled on Shabbos, and they are
observed instead on Friday and Sunday. In such instances, Purim in
Yerushalayim spans three days, and that is why it is called Purim Meshulash
(the three day Purim).

Here is the breakdown of mitzvos for each day of Purim Meshulash:

Friday: Chazal did not want the Megilah to be read on Shabbos out of
concern that one might forget it is Shabbos and carry the Megillah in an
area where there is no eiruv. Rather, they instituted that the Jews of
Yerushalayim read the Megillh on Friday, in conformity with everyone else
around the world. Chazal associated the mitzvah of Matanos L?evyonim
(giving gifts to the poor) with the reading of the Megillah, so even in
Yerushalayim, matanos l?evyonim is given on Friday, even though it is not
yet Purim. Rav Ovadya Yosef zt?l (Yechave Daas 1:90) points out that if one
has a minhag not to do melacha on Purim (and treat it like Chol Ham?oed),
melacha may be performed on Friday (in Yerushalayim), since it is not
actually Purim.

Shabbos: The Kerias HaTorah of Purim is read on Shabbos, as well as a
special Haftorah for Purim. Al Hanissim is inserted in davening and
bentching. It is proper to add a special dish to the Shabbos meal in honor
of Purim. Since Megillah is not read on Shabbos, it is proper to discuss
the halachos of Purim to remind oneself that it is Purim day (Mishnah
Berurah 688:16).

Sunday: The Purim seuda takes place on Sunday and Mishloach Manos are
distributed then as well. We follow the poskim who rule that Al Hanissim is
not said in davening or bentching. However, since there is a minority
opinion that it should be said, Rav Ovadya Yosef recommends that it be
added at the end of bentching in the section of Harachaman. (Harachaman
yaaseh imanu nisim v?niflaos k?mo she?asa la?avoseinu ba?yamim ha?heim
ba?zman ha?zeh. Bi?yemei Mordechai?)

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