Purim Meshulash-When the 15th falls on Shabbos:[1]
*The laws below are relevant for Jerusalem residents only! See the Q&A section as well as “From the Rav’s Desk” for further details relevant to the rest of the world by Purim Meshulash, including those relevant to Safek cities.
Introduction:
When the 15th of Adar falls on a Shabbos for those cities which normally celebrate Purim on the 15th such as Jerusalem, the sages established to divide the Purim celebration into three days, Friday through Sunday, splitting the various mitzvos of Purim between the three days. The main reason for this is because the sages do not allow the Megillah to be read on Shabbos as one may come to carry it in an area without an Eiruv and hence Jerusalem residents must in this occurrence read it a different day. The following is the order of the Mitzvos that Jerusalem residents are to fulfill throughout the three days.
Friday:[2]
Megillah:[3] When the 15th[4] falls on Shabbos [for Jerusalem residents who celebrate Purim on the 15th] the Megillah is not read on Shabbos and rather is preceded to be read on Friday.[5] [Thus, in such years the entire world reads the Megillah on the same day, Friday the 14th of Adar. Nonetheless, there are some differences in Halacha in the reading of the Jerusalem residents versus that of the rest of the world, as explained next.]
Details of the Megillah obligation on Friday for Jerusalem residents and practical ramifications: Some Poskim[6] learn that this reading of Megillah on Friday for Jerusalem residents during years of Purim Meshulash has the status of Tashlumin, and Lo Bezmanah. Other Poskim[7], however, learn that it is considered on time. The practical ramification between the two approaches is regarding if the Megillah may be read without a Minyan with a blessing, as brought next. Another ramification would be regarding the status of a Jerusalem child who will become Bar Mitzvah on Shabbos the 15th, and as to whether his obligation on Friday is merely still due to Chinuch, or in order to fulfill his personal obligation which becomes applicable on Shabbos.[8] Another ramification would be if heaven forefend the Baal Korei of the Megillah on Friday in Jerusalem passed away prior to Shabbos, after he read for the congregation.[9] On one unfortunate occasion that this occurred in Jerusalem on Purim Mehsulash, Harav Shlomo Zalman Aurbach ruled to the Minyan that they are to re-hear the Megillah reading without its blessings.[10] Some Poskim[11] learn that the Mitzvah to read the Megillah on Friday the 14th for Jerusalem residents has the status of a regular Rabbinical obligation, as opposed to the higher level of Divrei Kaballah. The ramification between the two approaches would be regarding whether non-Jerusalem residents who celebrate their full Purim on Friday and have a Divrei Kaballah obligation to hear Megillah on Friday may be Yotzei Megillah with a Jerusalem Minyan whose obligation is perhaps merely Rabbinical. Practically, the directive in such a case is for non-Jerusalem residents to be Yotzei Megillah with a non-Jerusalem Minyan even though everyone is technically reading the Megillah on the same day.[12]]
Is the Megillah read with its blessings by Jerusalem residents if a Minyan is not present:[13] According to many Poskim[14], Jerusalem residents who normally celebrate on the 15th and are now celebrating Purim Meshulash and reading the Megillah on Friday the 14th, may only read the Megillah with its blessings if there is a Minyan present. If a Minyan is not present, then the Megillah is read on Friday without a blessing [i.e. neither the blessings of Al Mikra Megillah, nor Sheasa Nissim, nor Shehechiyanu[15]].[16] Other Poskim[17], however, argue on this and rule that even in Jerusalem in such a year that the Megillah is read on the 14th, it may be read with its blessings even without a minyan, if necessary.[18] Practically, while the leaning arbitration in such a debate would be to follow the rule of Safek Brachos Lihakel and hence not recite blessings in such a situation that a minyan is not present[19], nonetheless being that the testified custom of Jerusalem is to recite a blessing even in such a case, therefore one who does so has upon whom to rely.[20] Whatever the case, it goes without saying that in order to circumvent the above debate, Jerusalem residents must take extra care and effort by a year of a Purim Meshulash to try to be by a minyan for the Megillah reading.[21] Also, to note that the above discussion is only regarding the before blessings over the Megillah reading, however the after blessing of Harav Es Riveinu is never recited without a minyan present as already explained in chapter 7 Halacha 10. See there for the full details of this subject! The above debate and discussion is only relevant Jerusalem residents, while residents of all other cities, including cities that during normal years keep two days due to doubt, read the Megillah with its before blessings even if a minyan is not present on Friday the 14th.[22]]
Matanos Laevyonim:[23] The gifts are given to the poor [Matanos Laevyonim] on Friday the 14th. [If for whatever reason the Mitzvah could not be fulfilled on Friday, then one is to distribute the Matanos Laevyonim on Sunday.[24] Furthermore, it is proper in any event to re-distribute Matanos Laevyonim again on Sunday, being that this is the day of the Purim Seuda for Jerusalem residents.[25]]
Al Hanissim-Torah reading: Al Hanissim and the Torah reading of Amalek is not recited on Friday. However, Bedieved if one recited Al Hanissim he is not required to repeat the prayer.[26] A city which normally celebrates on the 14th and 15th due to doubt, is to recite Al Hanissim on both days, Friday and Shabbos, [although some are accustomed to only say it on the 14th and not to say it on the 15th, as explained in Halacha 1C in the footnotes there].[27]
Shabbos:
Torah reading:[28] On Shabbos the 15th one removes two Torah scrolls and reads the section of Amalek. [For the Haftorah one reads Upakaditi from Shmuel 1, which is the same Haftorah as that read the previous week by Parshas Zachar, thus repeating the same Haftorah two weeks in a row.[29]]
Al Hanissim: Al Hanissim is said on Shabbos [in both Shemoneh Esrei of Maariv, Shacharis, Musaf, and Mincha, as well as in Birchas Hamazon[30] of all the meals, including Seudas Shelishis].
Discussing the Purim laws:[31] One is to discuss the laws of Purim on this Shabbos.
The Purim meal and Mishloach Manos: One does not celebrate the Purim meal until Sunday.[32] [However some[33] hold that one is to celebrate the meal and give Mishloach Manos on Shabbos. Some[34] conclude that in order to fulfill the Mitzvah according to all opinions one should have a meal and give Mishloach Manos on both Shabbos and Sunday.[35] Mishloach Manos can be accomplished with having Shabbos guests by the day meal.]
Sunday:
Purim meal and Mishloach Manos:[36] On Sunday the 16th one is to celebrate the Purim meal[37] [and Ad Delo Yada, and give Mishloach Manos[38]].
Tachanun:[39] Tachanun is not recited on Sunday the 16th.
Matanos Laevyonim: The main Mitzvah and obligation of Matanos Laevyonim is on Friday, as stated above in A. Nonetheless, if for whatever reason the Mitzvah could not be fulfilled on Friday, then one is to distribute the Matanos Laevyonim on Sunday.[40] Furthermore, it is proper in any event to re-distribute Matanos Laevyonim again on Sunday, being that this is the day of the Purim Seuda for Jerusalem residents.[41]
The dates of Purim Hameshulash
| 5765 | 2005 |
| 5768 | 2008 |
| 5781 | 2021 |
| 5785 | 2025 |
| 5805 | 2045 |
| 5808 | 2048 |
| 5812 | 2052 |
| 5832 | 2072 |
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Q&A On Purim Meshulash may Melacha be done on Erev Shabbos and Sunday?[42] Erev Shabbos: One may not do Melacha on Erev Shabbos.[43] Nevertheless it is permitted to get a haircut in honor of Shabbos.[44] However one is to only do so through a gentile barber.[45] Sunday: Melacha is permitted on Sunday.[46] Nevertheless it is proper to refrain from Melacha starting from midday.[47]
Q&A on cities that celebrate only on the 14th Are the cities outside Jerusalem that celebrate on the 14th to also add in celebration on Shabbos the 15th?[48] When Purim falls on Erev Shabbos, the custom is to also make a large festive meal on Shabbos, Shushan Purim.
Are the cities outside Jerusalem that celebrate on the 14th to also add in celebration on Sunday the 16th? Yes. Those cities that celebrated on the 14th are to increase in festivities also on the 16th.[49] They are to have a special Shushan Purim feast on Sunday the 16th, as opposed to Motzei Shabbos.[50] The Rebbe suggested that they should even try to add in Matanos Laevyanim and Mishlaoch Manos![51]
In a year of Purim Meshulash, is Tachanun to be recited on Sunday in cities that celebrate on the 14th? Some[52] write it is proper to omit Tachanun in all cities on Sunday the 16th, in a year of Purim Meshulash. [Nevertheless, this is not the widespread custom.]
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From the Rav’s Desk Question: I keep hearing that this year is a Purim Meshulash, a three-day Purim because it falls on Friday? Can you please explain the context of what this means and how my Purim will be three days?
Answer: The concept of a three-day Purim, otherwise known as Purim Meshulash, is only relevant for Jerusalem residents and those cities that keep two days due to doubt, and thus everywhere else in the world keeps a regular one-day Purim which is celebrated on Friday making sure to fulfill all the Purim Mitzvos on this day just like on a regular Purim. Nonetheless, one is to increase in festivities and have a special Shushan Purim feast on Sunday the 16th, when Jerusalem celebrates their Purim meal.
The following are the details for those Jerusalem residents for whom the three-day Purim is relevant:
The following are the details for those questionable cities which usually keep two days of Purim:
Sources: See Michaber 688:6; Peri Chadash 690; Pnei Meivin 228; Shulchan Gavoa 690:40; Kol Eliyahu 2:28; Bnei Binyamon p. 104; Kaf Hachaim 690:118; M”B 690:61 and Shaar Hatziyon 690:59:61; Purim Meshulash Zonenfeld 3; Salmas Chaim 1:102-103; Rav Tukichinsky in Ir Hakodesh Vehamikdash 26b [unlike his ruling in Sefer Eretz Yisrael and his Luach]; Chazon Ish 155:2; Moadim Uzmanim 1:97; Purim Meshulash [Deblitzky] 2:11 footnote 28 in great length; M”B 688:17-18; Shaar Hatziyon 688:30; Olas Shmuel 110; Nimukeiy Orach Chaim 688:2; Piskeiy Teshuvos 696:4; See Shulchan Menachem 3:331 from Likkutei Sichos 21 p. 490; See also Purim Hameshulash [Zonenfeld] 6; Purim Meshulash Debilitzky 2 footnote 56; See Piskeiy Teshuvos 688:12-17 for various details on Purim Meshulash; See also Seder Purim Hameshulash of Rav Chaim Zonenfeld; Purim Hameshulash of Rav Dabelitzky; See regarding Safek cities: Hilchos Chag Bechag Dinei Purim Meshulash [Karp] p. 46-47
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[1] 688:6; See Piskeiy Teshuvos 688:12-17 for various details on Purim Meshulash; See also Seder Purim Hameshulash of Rav Chaim Zonenfeld; Purim Hameshulash of Rav Dabelitzky
[2] Machatzis Hashekel: When Purim falls on Friday [Purim Meshulash for Jerusalem residents], the half Shekel is given on Taanis Esther, which is on Thursday, even in Jerusalem. [Purim Meshulash Debilitzky 2:1]
[3] Michaber ibid
[4] It is however never possible for the 14th to fall on Shabbos. [M”B 688:14]
[5] The reason the Megillah is not read on Shabbos the 15th: As the Sages suspected that one may carry the Megillah on Shabbos in an area without an Eiruv in order for someone to read it for him. [M”B 688:15]
The reason the reading is not delayed until Sunday: The reason the reading is not delayed until Sunday is because the verse [Esther 9:27] states “Velo Yaavor”. This teaches us that the Megillah may not be read past the 15th. [See Rashi Megillah 2a “Chal Arba Asar”; Likkutei Sichos 17 p. 69]
[6] Tashbatz 3:288 “It is for a mere Tashlumin”; Peri Chadash 690; Pnei Meivin 228; Shulchan Gavoa 690:40; Chug Ha’aretz 3; M”B 690:61 and Shaar Hatziyon 690:59:61; Kaf Hachaim 690:118 brings all opinions; See Likkutei Sichos 17:66 footnote 25, printed in Shulchan Menachem 2:300-301, where the Rebbe brings up this question of whether the reading is mere Tashlumin, and in the footnote he seems to lean like this position that according to the Gemara’s conclusion in Megillah 5a it is considered mere Tashlumin.
[7] See Rashi Megillah 5a that it is considered on time; Cheshek Shlomo Megillah ibid; Turei Even Megillah ibid; Kol Eliyahu 2:28; Bnei Binyamon p. 104, brought in Kaf Hachaim ibid; Purim Meshulash Zonenfeld 3; Salmas Chaim 1:102-103; Rav Tukichinsky in Ir Hakodesh Vehamikdash 26b [unlike his ruling in Sefer Eretz Yisrael and his Luach]; Chazon Ish 155:2; Moadim Uzmanim 1:97; Purim Meshulash [Deblitzky] 2:11 footnote 28
[8] See Likkutei Sichos 17:66 footnote 25, printed in Shulchan Menachem 2:300-301, for a discussion on this subject, with the Rebbe concluding that the Sages established that the child is personally obligated on Friday to fulfill his obligation that will become applicable on the 15th and it is not an obligation due to mere Chinuch.
[9] If we hold that his reading is mere Tashlumin, it ends up that retroactively he was never obligated in the reading, as he passed away before the main day of the 15th, and it therefore ends up that no one was Yotzei being that they heard Megillah from a person who has now been revealed to have not been obligated in the Mitzvah. If, however, we view the Friday reading as “on time” then he has the same obligation as everyone else on Friday irrelevant as to whether he is alive the next day on Shabbos.
[10] Heard from Harav Yaakov Yosef z”l
[11] See Cheshek Shlomo Megillah 5a; Turei Even Megillah 5a; Likkutei Sichos 17:66 footnote 26
[12] Heard from Harav Yaakov Yosef z”l
[13] See Purim Meshulash [Deblitzky] 2:11 footnote 28 in great length.
[14] Peri Chadash 690 [who was the Rav of Jerusalem]; Pnei Meivin 228; Shulchan Gavoa 690:40; Chug Ha’aretz 3; M”B 690:61 and 65 and Shaar Hatziyon 690:59:61 based on Gemara Megillah and opinion of Rishonim [Rif, Rashba, Ramban] in Rav and Ras Assi; Implied from Rama ibid which says “proper time” hence excluding a year that Jerusalem reads on Friday the 14th. [M”B 690:65] Kaf Hachaim 690:118 brings all opinions and concludes Safek Brachos Brachos Lihakel; Rav Tukichinsky in Sefer Eretz Yisrael and his Luach writes not to receite a blessing [Unlike his ruling in Ir Hakodesh Vehamikdash 26b where he concludes it may be said]
[15] Kaf Hachaim ibid
[16] The reason: As there is a debate amongst Rishonim as to whether a minyan is required in order to be allowed to read the Megillah with its blessings when the readings is taking place outside of its set date [Rif, Rashba, Ramban=No; Rashi and Razah=Yes], and practically we conclude that it may not be read with its blessings. Now, the implication the Talmud is that when the Megillah reading date in Jerusalem is preceded to a Friday on the 14th it is actually considered to be not on time, even though this is the precise time the sages established for such an occurrence, and therefore nonetheless it would be subject to the above debate as to whether a minyan is required in order for a blessing to be allowed to be said over the reading. [Peri Chadash ibid and Shaar Hatziyon ibid]
[17] Kol Eliyahu 2:28; Bnei Binyamon p. 104, brought in Kaf Hachaim ibid; Or Sameiach 1:15; Purim Meshulash Zonenfeld 3; Salmas Chaim 1:102-103; Rav Tukichinsky in Ir Hakodesh Vehamikdash 3:26-2 [unlike his ruling in Sefer Eretz Yisrael and his Luach]; Chazon Ish 155:2; Yabia Omer 6:46; Moadim Uzmanim 1:97; Purim Meshulash [Deblitzky] 2:11 footnote 28
[18] The reason: As in truth when the Megillah reading date in Jerusalem is preceded to a Friday on the 14th it is actually considered to be on time as this is the time of the reading the whole world, and is hence not relevant at all to the debate mentioned above regarding a blessing may be said without a minyan when the reading does not take place on time. [Kol Eliyahu ibid]
[19] So concludes Kaf Hachaim ibid, as aside for the general rule of Safek Brachos Lihakel in the above debate of whether we consider the 14th for Jerusalem outside of the set date, we must also take into account the general debate of whether even a set date city may recite blessings if a minyan is not present, and hence although regarding this we are lenient certainly we should be stringent regarding the above case in which it is perhaps defined as not the set date.
[20] Kaf Hachaim ibid concludes that a place with an established custom to say a blessing even without a minyan may continue to do so without protest; All the following Sefarim and Poskim conclude the blessing may be said: Purim Meshulash Zonenfeld 3; Salmas Chaim 1:102-103; Moadim Uzmanim 1:97; So concludes Purim Meshulash [Deblitzky] 2:11 footnote 28 in great length that the blessings may be recited due to many reasons of argument, and due to the testified custom of the rabbis of Jerusalem, including Rabbi’s Yosef Chaim Zonnenfeld, Sefer Bnei Binyamon in name of Badatz of Jerusalem from year 5514, 5521, Chug Ha’aretz 3 that so he witnessed by Rabbanei Yerushalayim that they did not protest a blessing being said; Piskeiy Teshuvos 690:13
[21] Piskeiy Teshuvos 690 footnote 54; Kaf Hachaim ibid
[22] See Michaber 688:4
[23] Michaber ibid; Likkutei Sichos 21:290, printed in Shulchan Menachem 3:330
[24] Likkutei Sichos 21:490, printed in Shulchan Menachem 3:330; See Purim Hameshulash [Zonenfeld] 6; Purim Meshulash Debilitzky 2 footnote 56
[25] Likkutei Sichos 21:490, printed in Shulchan Menachem 3:330; In the end of the Sicha, the Rebbe suggested for all cities to try to redistribute Matanos Laevyonim and not just Jerusalem residents!
[26] M”B 688:17
[27] M”B 688:17
[28] Michaber ibid
[29] M”A 688:8; Elya Raba 688:13; Ralnach 38; Bach 688; Kneses Hagedola 688; Peri Adama 4a; Birchas Mayim 688; M”B 688:16; Kaf Hachaim 688:39
[30] Setimas Kol Haposkim, including Michaber ibid; Eshkol p. 29; Ritva Megillah 4a; Siach Yitzchak p. 201; Zekan Aaaron 137; Chug Ha’aretz 7; Machatzis Hashekel 688:10; Pekudas Elazar 688; Simcha Laish 5; Kaf Hachaim 688:44 that so is implied from all Poskim and the Michaber and that no one ever mentioned a difference [completely negates ruling of Shem Chadash]; See Purim Meshulash [Deblitzky] 5:4 and footnote 12 in name of many Poskim in complete negation of a Daas Yachid [Kuntrus Sheim Chadash] who wrote that Al Hanissim should not be said in Birchas Hamazon on Shabbos of Purim Meshulash being that the obligation of the meal does not apply until Sunday. Rav Yaakov Yosef a”h in one shiur stated to recite it in ones mind, but in another Shiur unequivocally stated to recite it as usual in Birchas Hamazon and that so is the ruling of the Michaber.
Other opinions: Some Poskim rule that Al Hannisim should should not be said in Birchas Hamazon on Shabbos of Purim Meshulash being that the obligation of the meal does not apply until Sunday. [Kuntrus Sheim Chadash, brought and negated in Kaf Hachaim ibid; Purim Meshulash ibid]
[31] M”B 688:16
[32] Michaber ibid based on Yerushalmi; Radbaz 1:147; Magen Avraham 688:10; M”B ibid
[33] Maharal Chaviv based on Bavli, brought in M”A ibid and M”B ibid
[34] Peri Chadash brought in Shaar Hatziyon 688:30
[35] M”B 688:18
[36] Michaber ibid
[37] The reason: The reason for this is because the Yerushalmi learns that the meal is to be celebrated on a day that its Simcha is dependent on Beis Din and not on heaven, as is Shabbos. [M”B ibid]
[38] M”B 688:18
Matanos Laevyonim: The Rebbe suggested that in Jerusalem they are to repeat the giving of Matanos Laevyonim on Sunday. [Likkutei Sichos 21 p. 490; Shulchan Menachem 3:330; See also Purim Hameshulash [Zonenfeld] 6; Purim Meshulash Debilitzky 2 footnote 56]
[39] Piskeiy Teshuvos 693:7
[40] Likkutei Sichos 21:290, printed in Shulchan Menachem 3:330; See Purim Hameshulash Zonenfeld 6; Purim Meshulash Debilitzky 2 footnote 56
[41] Likkutei Sichos 21:490, printed in Shulchan Menachem 3:330; In the end of the Sicha, the Rebbe suggested for all cities to try to redistribute Matanos Laevyonim and not just Jerusalem residents!
[42] Kaf Hachaim 688:49; 696:11; Piskeiy Teshuvos 696:3
[43] From the letter of the law there is no prohibition to do work on Erev Shabbos [Ran; Ritva; P”M 696 M”Z 1], although the custom is to be stringent. [Mahariy Algazi 9; Sheim Chadash; Mahrasha Alfandri brought in Kaf Hachaim 688:49; Piskeiy Teshuvos 696 footnote 11]
Other Opinions: The Yabia Omer 6:47 rules that there is no prohibition to do work on Erev Shabbos.
[44] Beis David 496; Erech Hashulchan 696:3; Yifei Lalev 5:1
[45] Mahariy Algazi ibid; Dvar Moshe 44; Ben Ish Chaiy Tetzaveh 21; Pnei Adam 1:44; Kaf Hachaim ibid
[46] Piskeiy Teshuvos ibid based on that all Poskim omit this prohibition on Sunday.
[47] Based on a proclamation of the Badatz Yerushalayim 1927.
[48] Rebbe in Sichas Kodesh 5737 3:508, printed in Shulchan Menachem 3:330; See Purim Hameshulash Debilitzky 4:1; Nitei Gavriel Purim Meshulash 24 footnote 4
[49] Olas Shmuel 110; Nimukeiy Orach Chaim 688:2; Piskeiy Teshuvos 696:4; Likkutei Sichos 21 p. 490, brought in Shulchan Menachem 3:331 “It is very proper that the Jewish people in all places add in different matters of joy on Sunday, including Divreiy Torah, rejoicing other Jews, and if possible, even through giving Mishloach Manos and Matanos Laevyonim”
[50] Nimukeiy Orach Chaim ibid
[51] Likkutei Sichos 21 p. 490, brought in Shulchan Menachem 3:331
[52] Piskeiy Teshuvos 693:7; Purim Hameshulash 7:1; See Likkutei Sichos 21 p. 490 that the Rebbe suggested for all cities to add in festivities on Sunday, and they should even give Mishloach Manos and Matanos Laevyonim.
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