Purim Meshulash originally appeared on Shayla.
Adar 5781/February 2021
She'ela (Question)
What are the laws of Purim Meshulash?
Teshuva (Answer) from Rabbanit Rachel Weinstein
This year, the 14th of Adar, the day Purim is celebrated in most Jewish communities, falls on a Friday.
The 15th of Adar, on which Purim has been celebrated in Jerusalem and other walled cities from the time of Yehoshua Bin-Nun, falls on Shabbat. When Purim coincides with Shabbat, it is referred to as 'Purim Meshulash' – a 'triangular' Purim, since the laws of Purim are spread out over the course of three days.
The Shulchan Arukh (Orach Chayim 688:6) explains:
(ו) יום חמשה עשר שחל להיות בשבת אין קורין המגילה בשב' אלא מקדימים לקרותה בערב שבת וגובים מעות מתנו' עניים ומחלקים אותם בו ביום וביום שבת מוציאין שני ספרים ובשני קורין ויבא עמלק ואומרים על הנסים ואין עושין סעודת פורים עד יום אחד בשב':
(6) 6. If the 15th falls on Shabbat, we do not read the Megillah on Shabbat. Rather, we arrive early to read it on Friday and we collect money for gifts to the poor and distribute them on Friday. And on Shabbat, we take out two Torah scrolls and in the second we read "And Amalek came". We say Al HaNisim and we do not make a Purim feast until the day after Shabbat.
The Laws in Jerusalem (and other Walled Cities)
According to the Shulchan Arukh, the laws of Purim in Jerusalem (and other walled cities from the time of Yehoshua Bin-Nun) are as follows:
- Megillah is read on Friday, and the mitzvah of matanot la-evyonim (charity) is also performed on Friday.
- The Purim feast/seuda is on Sunday, as is the mitzvah of mishloach manot, since mishloach manot is connected with the Purim seuda.
- On Shabbat, two Sifrei Torah are taken out: in one we read the parasha, and in the other, the traditional Purim Torah reading (in Shemot 17:8-16).
- Al Hanissim is recited only on Shabbat; however, if someone recited Al Hanissim on Friday they should not repeat davening (Mishnah Berurah 688:17).
- Some add Al Hanissim in Birkat Hamazon at the Purim seuda on Sunday (Rabbi Mordechai Eliyahu cites this custom).
The Laws in Unwalled Cities
Most communities outside of Jerusalem celebrate Purim on the 14th of Adar, which this year falls on Friday. The laws of Purim are as follows:
Two different positions are cited in the Beit Yosef (Orach Chayim 695:2) regarding the Purim feast/seuda on a Friday. According to one position, the Purim seuda should take place early in the day. This is the primary position of the Rema (on Shulchan Arukh Orach Chayim 695:2):
וכשחל פורים ביום ששי יעשו הסעודה בשחרית משום כבוד שבת (מנהגים)
...When Purim falls out on Friday, they should have the meal in the morning because of honor for the Sabbath (Minhagim).
According to an alternative position, cited in the Beit Yosef, the seuda should take place close to Shabbat, and the feast should continue into the Shabbat meal. Some assume this is the default position, while others believe this is a legitimate position but not the preferred course of action. The Meiri (Ketubot 7a) writes that this is the prevalent custom, and preferred observation of the mitzvah. However, it seems the seuda should take place in the morning, as per the Rema's ruling.
In the event that there is no option of making the seuda in the morning, or if one chooses to have the seuda closer to Shabbat, one should follow the following guidelines:
- Pores mapa u-mekadesh ('one spreads a cloth [over the challah] and recites Kiddush'). This is the Halakhic term used for when a meal starts close to Shabbat and then continues into Shabbat. In this case, one should daven Mincha before beginning the seuda (Rema Orach Chayim 695:2). Approximately 30 minutes before sunset Shabbat candles should be lit, the challah should be covered, and Kiddush should be recited.
- If wine is consumed at the Purim seuda, and the blessing Boreh peri ha-gafen (בורא פרי הגפן) was already recited, Kiddush is recited without this blessing. After Kiddush, the meal can continue uninterrupted.
- There is a debate whether one needs to recite 'hamotzi' again after Kiddush, but the accepted custom is not to do so, based on the principle 'safek brachot lehakel' – when in doubt regarding the laws of brachot, we take the lenient position [and do not recite a bracha] (according to Rif, Pesachim 19b, one should repeat the bracha; the Baal Hamaor disagrees, and this also seems to be reflected in the Rambam, Hilkhot Shabbat 29:12).
- One should eat a portion of bread (or challah) that is equivalent to the halakhic measurement of ke-beitza (app. 1.5-2 slices of bread/challah) after Kiddush, or at the very least a ke-zayit, (app. 1 slice) to ensure one fulfills the obligation of the Shabbat meal.
- Regarding reciting 'retze' (רצה והחליצנו) and Al Hanissim in benching: some say one should recite both (the Meiri and Magen Avraham 695:9; but according to Magen Avraham, only if one has not yet davened Maariv). According to Arukh HaShulchan, both should be recited only if Shabbat was brought in earlier, and there is still light outside; if Shabbat was brought in at the normal hour and night has fallen, Al Hanissim should not be recited (Arukh Hashulchan, Orach Chayim 688:11, s.v. 'yesh omrim,' where the Magen Avraham cites the Mordechai; however, the Mordechai is relevant to a scenario of early Shabbat). Another position argues that Al Hanissim should not be recited in this meal (Mishnah Berurah 695:15); according to this position, Al Hanissim should be recited at the end of Birkat Hamazon along with the Harachaman invocations.
- One may daven Maariv after the meal.
- The principle of פורס מפה ומקדש (Pores mapa u-mekadesh - 'one spreads a cloth [over the challah] and makes Kiddush') is discussed in the Talmud, in Pesachim 100a, and explicated in Shulchan Arukh, Orach Chayim 271:4
Venishmartem Meod Lenafshoteichem: Take Great Care with your Lives
This year, in addition to the complexity of Purim Meshulash, there are additional complications created by the challenges of the worldwide Corona pandemic that continues to plague us.
The Corona restriction can affect davening publicly and Megillah reading, which is usually heard festively, in large crowds. However, one can fulfill the mitzvah of Megillah even when reading alone (Shulchan Arukh, Orach Chayim 690:18).
This year Megillah reading will have to be heard in accordance with the restrictions of the Ministry of Health.
Additionally, the safest way to perform the mitzvah of Mishloach Manot may be with bought and closed packages, rather than homemade delicacies.
Most importantly, we need to keep in mind that the best way to perform the mitzvot of Purim is with concern for our own health and safety, and the health and safety of others.
Praying for geula and good health, and a Happy Purim.
Rabbanit Rachel Weinstein is a graduate of Hilkhata, Matan's Advanced Halakhic Institute and is a certified Meshivat Halakha. She studied in Migdal Oz, and Nishmat. Rachel teaches in her community and is a Yoetzet Halakha. She gives classes for women, teaches Kallot and runs the Matan Beit Shemesh Kallah teachers certification course. She lives in Tekoa and is the mother of 8 children.
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(ב) וכן הכפרים הנראים עמהם אפילו אינם סמוכים כגון שהם בהר או שסמוכים להם אפילו אינם נראים עמהם כגון שהם בעמק ובלבד שלא יהיו רחוקים יותר ממיל ובשושן אע"פ שאינה מוקפת חומה מימות יהושע קורים בחמשה עשר הואיל ונעשה בו הנס:
(2) 2. And likewise the cities which are visible to them even though they are not adjacent to them; for example, they are on a mountain. Or they are adjacent to them even though they are not visible to them; for example when they are in a valley. This is provided they are not farther than a mil. And Shushan, even though it was not surrounded by a wall from the days of Joshua, reads on the 15th [of Adar] since this is where the miracle occurred.
(ב) חייב אינש לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי: הגה וי"א דא"צ להשתכר כל כך אלא שישתה יותר מלימודו (כל בו) ויישן ומתוך שישן אינו יודע בין ארור המן לברוך מרדכי (מהרי"ל) ואחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים ואין להתענות בפורים מלבד תענית חלום וע' לעיל סי' תקס"ח וסי' תק"ע. יש נהגו ללבוש בגדי שבת ויום טוב בפורים וכן נכון (מהרי"ל) ונוהגים לעשות סעודת פורים לאחר מנחה וערבית יתפלל בלילה ומתפללים מנחה תחלה בעוד היום גדול ורוב הסעודה צריך להיות ביום (מנהגים) ולא כמו שנוהגין להתחיל סמוך לערב ועיקר הסעודה היא ליל ט"ו וכשחל פורים ביום ששי יעשו הסעודה בשחרית משום כבוד שבת (מנהגים) ומי שרוצה לעשותה תמיד בשחרית הרשות בידו (ת"ה) יש אומרים שיש לאכול מאכל זרעונים בפורים זכר לזרעונים שאכל דניאל וחביריו בבבל (כל בו) . טוב לעסוק מעט בתורה קודם שיתחיל הסעודה וסמך לדבר ליהודים היתה אורה ושמחה ודרשינן אורה זו תורה (מהרי"ב) וחייב במשתה ושמחה קצת בשני ימים בי"ד וט"ו (מנהגים) וכן נהגו ויש אומרים דאם הזיק אחד את חבירו מכח שמחת פורים פטור מלשלם (ת"ה סי' ק"י) וע' בח"מ בדיני נזיקין :
(2) 2. One is obligated to be intoxicated on Purim to the point where he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai". RAMA: Some say it is not necessary to become drunk so much, but rather to drink more than he is used to (Kol Bo), and to fall asleep, and while he sleeps he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai" (Maharil). [There is no difference on Purim] between one who has more and one who has less, as long as his heart is directed to heaven. One should not fast on Purim, except for a fast for a [bad] dream, and see earlier Siman 568 and Siman 570. There are those who have the custom to dress in Shabbat/Yom Tov clothes on Purim, and that is correct (Maharil). We have the custom to make the Purim meal after the afternoon prayer, and pray the evening prayer at night. We pray the afternoon prayer while most of the day remains, and most of the meal needs to be during the day (Minhagim). And it should not be like those who have the custom to start close to evening, and most of the meal happens during the night of the 15th. When Purim falls out on Friday, they should have the meal in the morning because of honor for the Sabbath (Minhagim). And one who wants to [have his meal] every [Purim] in the morning is allowed to (T"H). Some say that there is [significance] to eating seeds on Purim as a remembrance for the seeds that Daniel and his friends ate in Babylonia (Kol Bo). It is good to delve a bit in Torah before one begins the meal, and a support for that is (Esther 8:16) "The Jews had light and happiness...", which we learn out "radiance" - that's Torah (Mahariv). One is obligated to drink a little and be a little happy on two days, the 14th and the 15th (Minhagim), and so is the custom. And some say that if one causes damage to his fellow through his happiness on Purim, he is exempt from restitution (Terumat HaDeshen, Part I 110). And see Terumat HaDeshen Laws of Damages.
(יז) (יז) ואומרים על הנסים - בשבת ולא בע"ש [שבאמת לכרכין זמנם בט"ו ולא בי"ד ורק משום גזירה כנ"ל הצריכו לקרות המגילה בע"ש ומ"מ אם אמר אין מחזירין אותו] וכן אין מוציאין בו ס"ת ולעיירות אומרים עה"נ בי"ד ולא בט"ו ועיר מסופק אם היא מוקפת מימות יב"נ אומרים עה"נ בשני ימים:
(יב) מִי שֶׁהָיָה אוֹכֵל בְּעֶרֶב שַׁבָּת וְקָדַשׁ עָלָיו הַיּוֹם וְהוּא בְּתוֹךְ הַסְּעֵדָּה פּוֹרֵס מַפָּה עַל הַשֻּׁלְחָן וּמְקַדֵּשׁ וְגוֹמֵר סְעֻדָּתוֹ וְאַחַר כָּךְ מְבָרֵךְ בִּרְכַּת הַמָּזוֹן. הָיָה אוֹכֵל בְּשַׁבָּת וְיָצָא הַשַּׁבָּת וְהוּא בְּתוֹךְ סְעֻדָּתוֹ גּוֹמֵר סְעֵדָּתוֹ וְנוֹטֵל יָדָיו וּמְבָרֵךְ בִּרְכַּת הַמָּזוֹן עַל הַכּוֹס וְאַחַר כָּךְ מַבְדִּיל עָלָיו. וְאִם הָיָה בְּתוֹךְ הַשְּׁתִיָּה פּוֹסֵק וּמַבְדִּיל וְאַחַר כָּךְ חוֹזֵר לִשְׁתִיָּתוֹ:
(12) [In a case of] one who was eating on the eve of Shabbat, and the day became sanctified upon him (Shabbat began) while he was in the midst of his meal: He should spread a tablecloth over his table, make Kiddush, finish his meal and then recite the Grace After the Meal. [And if] he was eating on Shabbat, and Shabbat went out while he was in the midst of his meal, he should finish his meal, wash his hands and recite the Grace After the Meal over a cup, and then recite Havdalah over it. And if he was in the midst of drinking, he should stop, recite Havdalah and then return to his drinking.
(יח) מגילה בי"ד ובט"ו צריך לחזור אחר עשרה ואם אי אפשר בעשרה קורים אות' ביחיד: הגה ויש להסתפק אם נשים מצטרפות לעשרה [הגהות אשירי פ"ק טור סי' תרפ"ד] ואם קראו אותה בצבור ואיזה יחיד לא שמעה יכול לקרות אפילו לכתחלה ביחיד הואיל וקורין אותה באותה העיר בעשרה [ב"י בשם א"ח] וכשהיחיד קורא אותה בזמנה צריך לברך עליה [ב"י]:
(18) 18. The Megillah [of Esther is read] on the 14th [of Adar in unwalled cities] and on the 15th [of Adar in waled cities], [and] one must make sure that [he is attending the Megillah reading among] a [congregation of at least] ten men. And if one cannot find [a congregation of] ten men, one may read it by himself. RAMA: It is uncertain if women are [legally counted as composing part of] a congregation of [at least] ten men [Hagahos Ashiri; Tur]. If [the Megillah] is read in a congregation [of at least ten men], and an individual happened to not hear the reading, he should read it on his own (even though ideally, one must seek a congregation of at least ten men), since [at least] it is being read in his city amongst a congregation [of at least ten men] [Beis Yosef in the name of Orach Chayim]. And when an individual (not amongst a community) reads it during the time [period when it is legally required], he must make a blessing (special blessing acknowledging the requirement of reading the Megillah) on it. [Beis Yosef]
(ד) אסור לטעום כלום קודם שיקדש ואפילו מים ואפילו אם התחיל מבעוד יום צריך להפסיק שפורס מפה ומקדש ואם היו שותים יין תחלה אינו אומר אלא קידוש בלבד בלא ברכת היין ואח"כ מברך ברכת המוציא ואם אין לו יין ומקדש על הפת אינו מברך המוציא וי"א שאף כשמקדש על היין אינו מברך המוציא:
(4) 4. It is forbidden to taste anything before one makes Kiddush [at night], even water. And even if one began eating while it was still day, he needs to stop eating, spread out a tablecloth [to set up the meal] and make Kiddush. And if they were drinking wine first, they only need to say the Bracha of Kiddush and not a Bracha on the wine. Afterward they will make a Bracha on the bread. And if he does not have wine, he can make Kiddush on bread, he need not make a Bracha on bread [because he has already been part of a meal where bread was eaten]. There are those who say that even if he makes a Bracha on wine, he also need not make a Bracha on the bread.
(יח) מגילה בי"ד ובט"ו צריך לחזור אחר עשרה ואם אי אפשר בעשרה קורים אות' ביחיד: הגה ויש להסתפק אם נשים מצטרפות לעשרה [הגהות אשירי פ"ק טור סי' תרפ"ד] ואם קראו אותה בצבור ואיזה יחיד לא שמעה יכול לקרות אפילו לכתחלה ביחיד הואיל וקורין אותה באותה העיר בעשרה [ב"י בשם א"ח] וכשהיחיד קורא אותה בזמנה צריך לברך עליה [ב"י]:
(18) 18. The Megillah [of Esther is read] on the 14th [of Adar in unwalled cities] and on the 15th [of Adar in waled cities], [and] one must make sure that [he is attending the Megillah reading among] a [congregation of at least] ten men. And if one cannot find [a congregation of] ten men, one may read it by himself. RAMA: It is uncertain if women are [legally counted as composing part of] a congregation of [at least] ten men [Hagahos Ashiri; Tur]. If [the Megillah] is read in a congregation [of at least ten men], and an individual happened to not hear the reading, he should read it on his own (even though ideally, one must seek a congregation of at least ten men), since [at least] it is being read in his city amongst a congregation [of at least ten men] [Beis Yosef in the name of Orach Chayim]. And when an individual (not amongst a community) reads it during the time [period when it is legally required], he must make a blessing (special blessing acknowledging the requirement of reading the Megillah) on it. [Beis Yosef]