Tevilat Keilim and Seudat Purim: Difference between pages

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The Torah commands us to immerse metal  <Ref> Gold, silver, copper, iron, tin, and lead are all types of metal. </ref> utensils that are purchased or otherwise acquired from a non-Jew in a mikva prior to their first use. <ref> Bamidbar 31:23;Rashi, Avoda Zara 75b </ref> This mitzva is referred to as "tevilat keilim", the immersion of utensils. It is suggested that tevilat keilim, which appears in the Torah following the battle with the Midianites, was a mitzva intended to remove impurity from the utensils which had been in the presence of the dead. <ref> Rashi;Bamidbar 31:23 </ref>
[[Image:Seudat_Purim.png|right|200px]]
One should increase in festivities on [[Purim]]. There is mitzvah to eat one meal on the day of [[Purim]]. <Ref>Rama and S”A 695:1 </ref> Below are the details of the meal of [[Purim]].
==Practices of Seudat Purim==
# When one has the [[Seudah]], one should have intent that one is eating the meal in order to fulfill the mitzvah of Seudat [[Purim]].<ref> Shulchan Aruch 60:4 rules like the Rishonim who say that Mitzvot need kavana. Mishna Brurah 60:9 quotes the Gra who says that mitzvot derabbanan also need kavana, while the Magen Avraham disagrees. It’s clear from S”A 696:7 that eating Seudat [[Purim]] is MeDivrei Kabbalah (which in some respects is similar to a Deoritta). Therefore, Pri Megadim (M”Z 695:1) writes that one should have intent that one is eating the meal to fulfill the mitzvah of Seudat [[Purim]]. Mishna Brurah 695:4 quotes this as halacha. </ref>
# The meal should be eaten with friends and family. <Ref> Eliyah Rabba 695:4 writes that the meal should be eaten with family and friends in order to have Simcha. Mishna Brurah 695:9 quotes this and adds that it should be a Simcha of Torah. See Gemara [[Shabbat]] 88a which says that [[Purim]] was a Kabbalah MeAhava of the Torah. </ref>
==Exceptions==
# It is improper to fast on [[Purim]] unless it is a fast for a nightmare. <ref> Rama 695:2 </ref>
==When should one eat Seudat Purim?==
# Many Ashkenazim have the minhag to eat the meal after [[mincha]] but they should be careful to have majority of the meal during the day, while many Sephardim have the minhag to eat the meal in the morning.<ref>
* Rama 695:2 writes that the minhag is to eat the meal after [[mincha]], but one should ensure that majority of the meal is eaten during the day. Rabbi Willig (“Practical Laws of Observance of [[Purim]]”, min 41-2) explained that the Rama means that the primary parts of the meal such as the bread, meat, and wine should be consumed during the day. Shalmei Todah (pg 317) also explains the Rama this way.
* However, the Maaseh Rav of the Gra (#248) recommends eating it in the morning. (The Maaseh Rav says that the Gra started his seuda after 'tefilah'. Some learn that this means after mincha, which would be like the first opinion.) [http://www.hebrewbooks.org/pdfpager.aspx?req=9082&pgnum=347 Kaf HaChaim 695:23] quotes kabbalistic reasons for eating Seudat [[Purim]] in the morning. Torat Hamoadim 11:6 agrees and adds that this was the practice of his father, Rav Ovadia Yosef.</ref> Some have a minhag to eat a small meal the night of [[Purim]]. <Ref> Shulchan Aruch 695:1 writes that one doesn’t fulfill one’s obligation by eating a nighttime meal. The Rama adds that at night one should have a small meal. Pri Megadim E”A 695:6 presents different minhagim about having meat at the nighttime meal. </ref>
# The mitzvah of Seudat [[Purim]] is during the day and not the night, yet one should have simcha and a small meal at night (and make the meal of the day greater). <Ref>Shulchan Aruch and Rama 695:1, Mishna Brurah 695:3 </ref> If [[Purim]] falls out on Motzei [[Shabbat]] and Sunday, having [[Seudat Shelishit]] isn’t considered as having a small meal during the night of [[Purim]]. Rather, one should have a special meal for the sake of [[Purim]]. <Ref>Mishna Brurah 695:3 </ref>
# If one began the meal on [[Purim]] and ate past nightfall, one should still mention Al HaNissim in [[Birkat HaMazon]] <Ref>Shulchan Aruch and Rama 695:3. Or Letzion 4:60:4 writes that as long as one ate a kezayit by day even if the meal continued into the night one can recite Al Hanissim in Birchat Hamazon. Even though the Ben Ish Chai Shana Rishona Chukat 22 wrote that we don't mention Al Hanissim in Birchat Hamazon if it extended into the night, the Or Letzion writes that we follow Shulchan Aruch and Chida. He adds that this was the ruling of Rav Ezra Attiya. Yachava Daat 3:55, Yalkut Yosef (5764, Seudat Purim no. 5), Yalkut Yosef (Bet Yosef edition, 5776, p. 221 695:9), and Torat Hamoadim 11:5 agree. </ref> unless one already said [[Maariv]], in which case one shouldn’t say Al HaNissim. Some say that one can say it even after [[davening]] [[Maariv]]. <ref>Mishna Brurah 695:16 </ref>
# If purim falls on a Friday a person should have the meal in the morning<ref>Rama 695:2 writes that if Purim is on Friday one should have the meal before Chatzot in honor of Shabbat. Mishna Brurah 695:10, Or Letzion 4:60:1, Torat Hamoadim 11:6, and Yalkut Yosef (Bet Yosef edition, 5776, p. 220, 695:7) agree. Mishna Brurah 695:10 writes that after the fact one can still have the meal afterwards.</ref> but if he didn't he can have it after midday (Chatzot) until the beginning of the tenth halachic hour (which is a half hour before Mincha Ketana). After the fact if he didn't have it until the end of the day he should still have the meal then.<ref>Torat Hamoadim 11:6 adds that if one didn't have the meal before Chatzot one should do so before a half hour before Mincha Ketana and if one didn't do so one can still have the meal until the end of the day.</ref>


The mitzva of tevilat keilim is often compared to the conversion of a Gentile to Judaism - just as a conversion to Judaism requires immersion in a mikva, so too a utensil which "converts" from Gentile to Jewish ownership requires immersion, as well. <Ref> Rashba;Yevamot 47b,Yerushalmi Avoda Zara 5:16 </ref> One is not required to immerse utensils which one borrows from a non-Jew. <Ref>S”A Y.D. 120:8, Kitzur Shulchan Aruch 37:5 </ref>As we will see, the mitzva of tevilat keilim generally applies only to metal and glass utensils.
==What should one eat at Seudat Purim?==
# Many poskim hold that one should eat bread and meat in the meal.<ref>
* Rambam [[Megillah]] 2:15 writes that the meal should consist of meat and wine. The Magen Avraham 696:15 questions the need for meat. Nonetheless, many poskim including Kaf HaChaim 695:6, Chazon Ovadyah pg 173, and Nitei Gavriel 71:3 agree that one should have meat. Shaar HaTziyun 695:12 implies it’s an obligation. Kovetz MeBet Levi (5758, vol 13, pg 32) writes that having meat is not MeAkev.
* The Birkei Yosef 695:1-3 and Magen Avraham 695:9 write that there’s no obligation to eat bread. However, Aruch HaShulchan 695:7, 12 argues that mishteh is defined by bread. Chayei Adam 155:30 says the same. Nitei Gavriel 71:1 and Yalkut Yosef 695:4 write that one should be strict to have bread. Or Letzion 4:60:2 agrees that essentially one doesn't need bread but one should be strict to have it. Mishna Brurah makes no mention of it except in Shaar HaTziyun 695:4 where he leaves it as a dispute. </ref>


==Basics==
==If one forgot Al HaNissim==
# Utensils used for a meal that are bought from a non-Jew require Tevilah (immersion in a kosher mivkeh). <Ref>S”A YD 120 </ref>
# If one forgot Al HaNissim in [[Benching]], one doesn’t repeat [[benching]]. However, if one remembers that he forgot Al HaNissim while still [[benching]] one should add it in the Harachaman’s by saying Harachaman Hu Yaaseh Lanu Nissim and continue with Al HaNissim. <Ref>Mishna Brurah 695:15 </ref>
# One who is unsure whether or not one's utensils were purchased from a Jewish owned company should immerse them without reciting the accompanying blessing. <Ref> Igrot Moshe Y.D. 3:21 </ref>
==Drinking on Purim==
# It is actually a matter of dispute amongst the authorities whether the mitzva of tevilat keilim has the status of a Torah commandment or a rabbinical one. <Ref> Yabia Omer Y.D. 2:9 </ref>Nevertheless, most halachic authorities treat tevilat keilim as a Biblical mitzva for all intents and purposes. <Ref> Aruch Hashulchan Y.D. 120:4, Sh”t Yechave Daat 4:64 </ref>
# The mitzvah to drink only applies to wine. Although most Rishonim seem to require one to reach a level of drunkenness <Ref> Gemara [[Megillah]] 7b. Rambam (Laws of [[Megillah]] 2:15), Rif [[Megillah]] 3a in Dapei HaRif, Rosh [[Megillah]] Perek 1 Siman 8, Tur Orach Chayim 695:1 seem to require one to reach a level of drunkenness. See Emek Bracha (p. 126) who quotes Rav Yisrael Salanter as explaining that one is obligated to continue to drink and is only exempt once one reaches a level of drunkenness that one doesn't realize between "blessed is Mordechai" and "cursed is Haman".</ref>, most later authorities, Ashkenazic and Sephardic, hold that one should only drink a little more than what one is accustomed to drink and then sleep (see note for procedure). <Ref> The Bet Yosef 695:1 quotes the Orchot Chaim who writes that it’s forbidden to get drunk; rather the mitzvah is to drink a little more than one is accustomed to drink. Darkei Moshe HaAruch 695:2 quotes the Mahariv as saying that one should drink, and then sleep so that one doesn’t know the difference between Arur Haman and Baruch Mordechai. Rama 695:2 combines the Orchot Chaim and Mahariv saying that one should drink more than one is accustomed to drink and then sleep.  
==Which vessels require Tevilah?==
* Mishna Brurah 695:5 explicitly rules that this is the accepted halacha. This was also the minhag of Rav Shlomo Zalman (Halichot Shlomo pg 343 note 78). [http://www.yutorah.org/lectures/lecture.cfm/753214/Rabbi_Hershel_Schachter/Inyanei_Purim Rav Hershel Schachter in a shiur on yutorah.org] (“Inyanei [[Purim]]”, min 81-83) explained that one should drink a little more than one is accustomed to, and then fall asleep after the meal. Rabbi Willig (min 42-6), however, explained that according to the Rama one should drink a little, sleep, and then have the [[Seudah]], and drink a little in the meal. Yalkut Yosef 695:14 rules like the Orchot Chaim and makes no mention of sleeping. Rav Mordechai Eliyahu in MaAmer Mordechai 64:36 who seems to agree.
# While the immersion of metal utensils is required by Torah law, glass utensils must be immersed only by rabbinic enactment. Glass was incorporated into the mitzva of tevilat keilim because glass and metal share a common characteristic - they are both materials which can be melted and reconstructed when needed. <ref> Aruch Hashulchan Y.D. 120:25 </ref>
* Rashi [[Megillah]] 7b s.v. LeIvsumei and Rambam 2:15 specify wine and not other intoxicating drinks. Kaf HaChaim 695:6 and Nitei Gavriel 73:2 codify this as halacha. Rabbi Willig (min 44-5) rules that it’s prohibited to have intoxicating drinks other than wine on [[Purim]] or any day of the year. However, Shalmei Todah (pg 326) quotes Rav Nissim Karlitz saying that it’s not MeAkev to have wine specifically. Rav Shlomo Zalman (Halichot Shlomo pg 342, note 76) writes that grape juice does not suffice. </ref> All agree that if one going to end up violating or degrading any halacha such as [[Birkat HaMazon]], one should not get drunk. <Ref> The Chaye Adam 155:30 writes that if one knows that getting drunk will cause one to degrade fulfilling a mitzvah such as making [[Brachot]], [[Birkat HaMazon]], or [[Maariv]], one shouldn’t get drunk. This is quoted by the Beiur Halacha s.v. Ad and Kaf HaChaim 695:17. This is supported by the Mieri ([[Megillah]] 7b) who writes that we’re not commanded to have happiness of vanity and frivolity, rather one should have happiness that leads to Ahavat Hashem and a desire to thank Him for the miracles he did for us.  
# Metal, glass, crystal, pyrex, and duralux require Tevilah. However, plastic, nylon, earthenware, and vessels covered in earthenware do not require Tevilah. <Ref>Sh”t Yabia Omer 4:8, Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-3) </ref>
* The [http://www.halachipedia.com/documents/Roshei_Yeshiva_Letter_Regarding_Purim.pdf Roshei Yeshiva of Yeshiva University signed a letter (dated Feb 26 2015)] stating that one should fulfill the mitzvah of drinking according to the Rama. They emphasize that it is incumbent upon the community to ensure that that individuals avoid the risks of intoxication and Chilul Hashem which could result from it.</ref>
# Some say that porcelain requires Tevilah, <ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:6) explains that even though some poskim held that it wasn’t obligated that was only because they were discussing porcelain which was ceramic not covered with glass, however, nowadays the common porcelain is covered with glass and must require Tevilah. Sh”t Yabia Omer 4:8 writes that porcelain doesn’t require tevilah. </ref>
# If one’s parent tells one not to drink on [[purim]] one should listen to them and only drink a little more than usual. <Ref> Halichot Shlomo 19:25 </ref>
# Plastic or wood cutting boards do not need Tevilah, but those who are strict and do Tevilah for it will be blessed. <Ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-4) </ref>
# Women are not required to drink as much. One cup or less is sufficient. <ref> Sh"t Rivevot Ephraim 1:458, Moadim Uzmanim 2:190 </ref>
# One need not immerse earthenware dishes, even if they contain some sort of glass coating or finish. <Ref> Igrot Moshe Y.D. 2:46 </ref>Those who nevertheless choose to immerse glazed earthenware dishes or fine china must do so without reciting the blessing, as the immersion is not truly required.
# If one unintentionally causes minor damages as a result of celebrating [[purim]], one is exempt from paying for the damages. <ref> M.B 6595: 5 </ref>
# Similarly, jars, bottles, or metal containers which are used only to store food and not used for food preparation or consumption should be immersed without a blessing. Utensils which are only used indirectly with food, such as bottle openers, and the like, do not require immersion.  <Ref> Shach Y.D. 120:11, Kitzur Shulchan Aruch 37:8-9, [[Shevet Halevi]] 6:245:4 </ref>
 
# Common custom is not to require the immersion of plastic utensils  <ref> Melamed Lehoil 2:48 </ref>even though some authorities argue that the similarities between glass and plastic would require it. <ref> Tzitz Eliezer 7:37, 8:26, Chelkat Yaakov 2:163, Yabia Omer Y.D. 4:8 </ref>
Regarding reciting brachot and davening after drinking see [[Avoiding Davening After Drinking Intoxicating Beverages]].
# Utensils which one is certain that they contain no glass or metal components need not be immersed. <Ref> Kitzur Shulchan Aruch 37:3 </ref>
# Due to the doubt whether or not Corelle dishes are halachically similar to glass dishes, they too should be immersed, though the accompanying blessing is not recited. <ref>[http://www.star-k.org/tevilas%20list.pdf Star K] and [http://www.oukosher.org/index.php/passover/article/tevilat_keilim/ OU] write that corelle dishes require tevilah with a bracha. [http://www.kashrut.com/articles/tevilas_keilim/ Rabbi Binyamin Forst] and [http://www.torah.org/advanced/weekly-halacha/5762/vayera.html Rabbi Doniel Neustadt] agree. [http://www.torahlab.org/doitright/dipping_your_dishes/ Rabbi Tzvi Haber of Los Angeles]writes that the obligation to immerse corelle is questionable and so one should dip it without a bracha. </ref>
== Disposable utensils==
# The mitzva of tevilat keilim only requires one to immerse those utensils which are intended to be used in food preparation or consumption. Although disposable utensils, such as aluminum pans, need not be immersed,  <ref> Rambam Keilim 7:5, Igrot Moshe Y.D. 3:23 </ref>one who intends to re-use them a number of times should do so. <ref> Minchat Yitzchak 5:32 </ref>
==Electric appliances==
# Modern-day electrical appliances present the mitzva of tevilat keilim with its biggest challenge. This is, of course, because water can damage electrical appliances or even cause harm to those who use the item following the immersion. There are differing approaches among the halachic authorities as to how one should to proceed with such items. Some authorities are of the opinion that anything which must be plugged into the wall in order to be used is halachically considered as if it were attached to the ground and anything which is attached to the ground is exempt from tevilat keilim. <Ref> Chelkat Yaakov 1:126 </ref> Most authorities, however, reject this comparison and require even electrical items to be immersed just like all others. While some of these authorities require the entire item to be immersed along with all its electrical components, others say that only the actual components which come in direct contact with food need be immersed.  <Ref> Igrot Moshe Y.D. 1:57-58, Chelkat Yaakov 3:43 </ref>
===Hot Water Urn===
# A metal hot water urn does require tevilah with a Bracha. <ref>[http://www.star-k.org/cons-appr-tvilaskelim.htm Star-K Tevilas Kelim Guidelines], [http://www.kof-k.org/articles/040108090413W-3%20Tevilas%20Keilim.pdf Kof-K article], [http://www.yeshiva.org.il/midrash/shiur.asp?id=5354 Rabbi Mordechai Eliyahu]</ref>If its impossible to tovel it, one may give it to a non-Jew as a present on condition that he lend it back to you and it will not be obligated in [[Tevilat Kelim]].<ref>[http://www.yeshiva.org.il/midrash/shiur.asp?id=5354 Rabbi Mordechai Eliyahu] explains that if its impossible to do tevilat kelim on a hot water urn or the like one may give it to a non-Jew on condition that they lend it back to you and then it will not require [[Tevilat Kelim]].</ref>
===Toaster===
# According to many authorities a toaster requires Tevilah with a bracha. <ref>Mishneh Halachot 9:162, Bear Moshe 4:100, Teshuvot VeHanhagot 1:450, Sefer [[Tevilat Kelim]] 11:52 quoting Rav Shlomo Zalman and Rav Wosner, Bayit HaYehudi 39:6, [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.kof-k.org%2Farticles%2F040108090413W-3%2520Tevilas%2520Keilim.pdf Kof-K] quoting Rav Yacov Kamenetsky that such is the minhag </ref>However, some argue that it doesn't require Tevilah. <ref> Sh"t Igrot Moshe YD 3:24 </ref> Sephardim hold that that it requires but should be done without a bracha. <ref>http://halachayomit.co.il/QuestionDetails.aspx?ID=160 which is based on the opinions of Rav Ovadyah Yosef</ref>
# If the toaster will brake by being dipped in the mikvah one should either bring it to an Jewish expert mechanic who will take it apart (to the point that no everyone would know how to fix it) and put it back together or to give it to a non-Jew and then borrow it from him. <ref>http://halachayomit.co.il/QuestionDetails.aspx?ID=160, http://www.moreshet.co.il/web/shut/shut2.asp?id=118646</ref>
===Sandwich maker===
# A sandwich-maker needs to be Toveled. <ref> Rabbi B. Forst http://www.kashrut.com/articles/tevilas_keilim/ </ref>
# A blender needs Tevilah with a bracha. <ref>Bayit HaYehudi 39:6, [[Tevilat Kelim]] 11:14, Mishneh Halachot 2:32 </ref>
===Microwave===
# Some say that a microwave (glass) tray which does not touch food doesn't require Tevilah, and if it does touch food then it requires Tevilah.<ref>[https://docs.google.com/viewer?url=http%3A%2F%2Fwww.kof-k.org%2Farticles%2F040108090413W-3%2520Tevilas%2520Keilim.pdf Kof-K] </ref> However, some say that one should dip it without a bracha in all cases. <Ref>[http://www.star-k.org/cons-appr-tvilaskelim.htm Star-K] </ref>
==Procedure of Tevilah==
# One should hold the vessel loosely. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur S”A YD 120:5) </ref>
# One must immerse the entire vessel at one time and not half at a time. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur S”A YD 120:5) </ref>
# One must make sure to remove all stickers, labels, and rust. <Ref>Yalkut Yosef YD 120:6, Kitzur Shulchan Aruch 37:10 </ref>
# The utensil is immersed once, ensuring that it is completely covered by the water of the mikva. <ref> Kitzur Shulchan Aruch 37:10 </ref>
# One should remove a knife from the case before immersion. <Ref>Yalkut Yosef YD 120:6 </ref>
# A child under [[Bar Mitzvah]] can only do Tevilah in the presence of an adult and he can even make the Bracha. <Ref>Yalkut Yosef YD 120:25, Sh”t Yabia Omer 2:9(8) </ref> It is best not to allow a minor to perform the immersion. <ref> Y.D. 120:14, Kitzur Shulchan Aruch 37:12 </ref>
# Tevilat keilim is not to be performed on [[Shabbat]] or [[Yom Tov]]. <ref>  Kitzur Shulchan Aruch 37:13 </ref>
# A non-kosher utensil should first be kashered prior to immersing it. <ref> Y.D. 121:2, Kitzur Shulchan Aruch 37:4 </ref>
# It is unclear whether or not one who converts to Judaism is required to immerse the utensils he already owns. <ref>Sh"t Shevet HaLevi 4:92, 6:245(2) holds that a convert is required to immerse his vessels. Sh”t Yabia Omer YD 8:7 writes that seemingly the convert wouldn’t be obligated to immerse the utensils and quotes the Sefer Devarim Achadim (Rav Eliyahu Kalskin Siman 196), Shem MeShmuel (Parshat Matot), Sh”t Nezer HaKodesh 17 who agree. Yabia Omer concludes that one should immerse metal vessels without a Bracha and one wouldn’t need to immerse glass vessels. See Tzitz Eliezer 8:19-20, 22:49.</ref>
==Bracha==
# For one vessel the Bracha is Al Tevilat Kli and for multiple vessels the Bracha is Al [[Tevilat Kelim]]. After the fact, if one switched Kli for Kelim or the opposite one has fulfilled one’s obligation. <Ref>Yalkut Yosef YD 120:7 </ref>
==If one didn't immerse a utensil==
# A utensil may not be used, even once, before it is immersed in a mikva. <Ref>  Rema Y.D. 120:8 </ref>
# One, who for whatever reason, is unable to immerse a utensil which is urgently needed should give the item to a Gentile as a gift and then borrow it back from him.  <Ref>  Y.D. 120:16;Rema </ref>
# If foods were placed upon or served with utensils which were not immersed in a mikva, it does not render the food non-kosher,  <ref> Rema Y.D. 120:6, Beiur Halacha 323 </ref>though one should not eat off such utensils. <Ref> Igrot Moshe 3:22 </ref>
# Kosher food which was cooked in utensils which were not immersed in a mikva but is then served on dishes that were (or disposable dishes) may be eaten without hesitation. <Ref> Rama Y.D. 120:16, Igrot Moshe Y.D. 2:41 </ref>
==Tevilat Kelim on Aluminum==
# The Gemara (Avoda Zara 75b) learns from the pesukim by the war with Midyan that when one buys utensils from a non-Jew one must immerse them in a mikveh before using them. Metal utensils are obligated in [[Tevilat Kelim]].<ref> S"A YD 120:1</ref> Though aluminum is scientifically a metal, there is a discussion in the poskim whether aluminum is considered a metal according to the Torah.<ref>See Rav Yacov Kamenetsky in Emet LeYacov (YD 120:1). He concludes that you should dip without a beracha.</ref> In any event, our minhag is to be strict in this regard.<ref>Rav Hershel Schachter in a shiur on yutorah.org “Hilchos Tevilas Keilim”, Iggerot Moshe YD 3:22</ref>
# Regarding aluminum tins, which are commonly only used once and then disposed of, there is a new point of discussion. Rav Moshe Feinstein (Igrot Moshe YD 3:23) proves from the rishonim that utensils which don’t last for an extended period of time, such as a vessel made from a pumpkin, don’t accept tumah. He assumes that since temporary vessels don’t qualify as a vessel for tumah, it must not also with regards to tevilat kelim. Seemingly, this applies to aluminum pans.<ref>An article on [http://oukosher.org/passover/articles/immersing-ourselves-in-tevilat-keilim/ ou.org] writes that aluminum pans are exempt according to Rav Moshe. Mishneh Halachot 7:111 fundamentally agrees with Rav Moshe but writes that aluminum pans are obligated since it could be reused many times.</ref> Nonetheless, he adds, that vessels which could last a long time but are disposed of because they are cheap would certainly be obligated in tevilat kelim, even for a single use. Some, however, argue that even such vessels don’t qualify as a vessel.<ref>Chelkat Yacov YD 46, OC 152:2, Minchat Yitzchak 5:32</ref>


==Links==
==Links==
# http://www.oukosher.org/index.php/passover/article/tevilat_keilim/
* [http://www.hebrewbooks.org/56811 Yalkut Yosef Hilchot Purim (Hebrew 5773)]
==Sources==
==Sources==
<references/>
{{reflist|30em}}
[[Category:Kashrut]]
[[Category:Holidays]]
[[Category:Purim]]

Revision as of 23:30, 27 February 2019

Seudat Purim.png

One should increase in festivities on Purim. There is mitzvah to eat one meal on the day of Purim. [1] Below are the details of the meal of Purim.

Practices of Seudat Purim

  1. When one has the Seudah, one should have intent that one is eating the meal in order to fulfill the mitzvah of Seudat Purim.[2]
  2. The meal should be eaten with friends and family. [3]

Exceptions

  1. It is improper to fast on Purim unless it is a fast for a nightmare. [4]

When should one eat Seudat Purim?

  1. Many Ashkenazim have the minhag to eat the meal after mincha but they should be careful to have majority of the meal during the day, while many Sephardim have the minhag to eat the meal in the morning.[5] Some have a minhag to eat a small meal the night of Purim. [6]
  2. The mitzvah of Seudat Purim is during the day and not the night, yet one should have simcha and a small meal at night (and make the meal of the day greater). [7] If Purim falls out on Motzei Shabbat and Sunday, having Seudat Shelishit isn’t considered as having a small meal during the night of Purim. Rather, one should have a special meal for the sake of Purim. [8]
  3. If one began the meal on Purim and ate past nightfall, one should still mention Al HaNissim in Birkat HaMazon [9] unless one already said Maariv, in which case one shouldn’t say Al HaNissim. Some say that one can say it even after davening Maariv. [10]
  4. If purim falls on a Friday a person should have the meal in the morning[11] but if he didn't he can have it after midday (Chatzot) until the beginning of the tenth halachic hour (which is a half hour before Mincha Ketana). After the fact if he didn't have it until the end of the day he should still have the meal then.[12]

What should one eat at Seudat Purim?

  1. Many poskim hold that one should eat bread and meat in the meal.[13]

If one forgot Al HaNissim

  1. If one forgot Al HaNissim in Benching, one doesn’t repeat benching. However, if one remembers that he forgot Al HaNissim while still benching one should add it in the Harachaman’s by saying Harachaman Hu Yaaseh Lanu Nissim and continue with Al HaNissim. [14]

Drinking on Purim

  1. The mitzvah to drink only applies to wine. Although most Rishonim seem to require one to reach a level of drunkenness [15], most later authorities, Ashkenazic and Sephardic, hold that one should only drink a little more than what one is accustomed to drink and then sleep (see note for procedure). [16] All agree that if one going to end up violating or degrading any halacha such as Birkat HaMazon, one should not get drunk. [17]
  2. If one’s parent tells one not to drink on purim one should listen to them and only drink a little more than usual. [18]
  3. Women are not required to drink as much. One cup or less is sufficient. [19]
  4. If one unintentionally causes minor damages as a result of celebrating purim, one is exempt from paying for the damages. [20]

Regarding reciting brachot and davening after drinking see Avoiding Davening After Drinking Intoxicating Beverages.

Links

Sources

  1. ↑ Rama and S”A 695:1
  2. ↑ Shulchan Aruch 60:4 rules like the Rishonim who say that Mitzvot need kavana. Mishna Brurah 60:9 quotes the Gra who says that mitzvot derabbanan also need kavana, while the Magen Avraham disagrees. It’s clear from S”A 696:7 that eating Seudat Purim is MeDivrei Kabbalah (which in some respects is similar to a Deoritta). Therefore, Pri Megadim (M”Z 695:1) writes that one should have intent that one is eating the meal to fulfill the mitzvah of Seudat Purim. Mishna Brurah 695:4 quotes this as halacha.
  3. ↑ Eliyah Rabba 695:4 writes that the meal should be eaten with family and friends in order to have Simcha. Mishna Brurah 695:9 quotes this and adds that it should be a Simcha of Torah. See Gemara Shabbat 88a which says that Purim was a Kabbalah MeAhava of the Torah.
  4. ↑ Rama 695:2
  5. ↑
    • Rama 695:2 writes that the minhag is to eat the meal after mincha, but one should ensure that majority of the meal is eaten during the day. Rabbi Willig (“Practical Laws of Observance of Purim”, min 41-2) explained that the Rama means that the primary parts of the meal such as the bread, meat, and wine should be consumed during the day. Shalmei Todah (pg 317) also explains the Rama this way.
    • However, the Maaseh Rav of the Gra (#248) recommends eating it in the morning. (The Maaseh Rav says that the Gra started his seuda after 'tefilah'. Some learn that this means after mincha, which would be like the first opinion.) Kaf HaChaim 695:23 quotes kabbalistic reasons for eating Seudat Purim in the morning. Torat Hamoadim 11:6 agrees and adds that this was the practice of his father, Rav Ovadia Yosef.
  6. ↑ Shulchan Aruch 695:1 writes that one doesn’t fulfill one’s obligation by eating a nighttime meal. The Rama adds that at night one should have a small meal. Pri Megadim E”A 695:6 presents different minhagim about having meat at the nighttime meal.
  7. ↑ Shulchan Aruch and Rama 695:1, Mishna Brurah 695:3
  8. ↑ Mishna Brurah 695:3
  9. ↑ Shulchan Aruch and Rama 695:3. Or Letzion 4:60:4 writes that as long as one ate a kezayit by day even if the meal continued into the night one can recite Al Hanissim in Birchat Hamazon. Even though the Ben Ish Chai Shana Rishona Chukat 22 wrote that we don't mention Al Hanissim in Birchat Hamazon if it extended into the night, the Or Letzion writes that we follow Shulchan Aruch and Chida. He adds that this was the ruling of Rav Ezra Attiya. Yachava Daat 3:55, Yalkut Yosef (5764, Seudat Purim no. 5), Yalkut Yosef (Bet Yosef edition, 5776, p. 221 695:9), and Torat Hamoadim 11:5 agree.
  10. ↑ Mishna Brurah 695:16
  11. ↑ Rama 695:2 writes that if Purim is on Friday one should have the meal before Chatzot in honor of Shabbat. Mishna Brurah 695:10, Or Letzion 4:60:1, Torat Hamoadim 11:6, and Yalkut Yosef (Bet Yosef edition, 5776, p. 220, 695:7) agree. Mishna Brurah 695:10 writes that after the fact one can still have the meal afterwards.
  12. ↑ Torat Hamoadim 11:6 adds that if one didn't have the meal before Chatzot one should do so before a half hour before Mincha Ketana and if one didn't do so one can still have the meal until the end of the day.
  13. ↑
    • Rambam Megillah 2:15 writes that the meal should consist of meat and wine. The Magen Avraham 696:15 questions the need for meat. Nonetheless, many poskim including Kaf HaChaim 695:6, Chazon Ovadyah pg 173, and Nitei Gavriel 71:3 agree that one should have meat. Shaar HaTziyun 695:12 implies it’s an obligation. Kovetz MeBet Levi (5758, vol 13, pg 32) writes that having meat is not MeAkev.
    • The Birkei Yosef 695:1-3 and Magen Avraham 695:9 write that there’s no obligation to eat bread. However, Aruch HaShulchan 695:7, 12 argues that mishteh is defined by bread. Chayei Adam 155:30 says the same. Nitei Gavriel 71:1 and Yalkut Yosef 695:4 write that one should be strict to have bread. Or Letzion 4:60:2 agrees that essentially one doesn't need bread but one should be strict to have it. Mishna Brurah makes no mention of it except in Shaar HaTziyun 695:4 where he leaves it as a dispute.
  14. ↑ Mishna Brurah 695:15
  15. ↑ Gemara Megillah 7b. Rambam (Laws of Megillah 2:15), Rif Megillah 3a in Dapei HaRif, Rosh Megillah Perek 1 Siman 8, Tur Orach Chayim 695:1 seem to require one to reach a level of drunkenness. See Emek Bracha (p. 126) who quotes Rav Yisrael Salanter as explaining that one is obligated to continue to drink and is only exempt once one reaches a level of drunkenness that one doesn't realize between "blessed is Mordechai" and "cursed is Haman".
  16. ↑ The Bet Yosef 695:1 quotes the Orchot Chaim who writes that it’s forbidden to get drunk; rather the mitzvah is to drink a little more than one is accustomed to drink. Darkei Moshe HaAruch 695:2 quotes the Mahariv as saying that one should drink, and then sleep so that one doesn’t know the difference between Arur Haman and Baruch Mordechai. Rama 695:2 combines the Orchot Chaim and Mahariv saying that one should drink more than one is accustomed to drink and then sleep.
    • Mishna Brurah 695:5 explicitly rules that this is the accepted halacha. This was also the minhag of Rav Shlomo Zalman (Halichot Shlomo pg 343 note 78). Rav Hershel Schachter in a shiur on yutorah.org (“Inyanei Purim”, min 81-83) explained that one should drink a little more than one is accustomed to, and then fall asleep after the meal. Rabbi Willig (min 42-6), however, explained that according to the Rama one should drink a little, sleep, and then have the Seudah, and drink a little in the meal. Yalkut Yosef 695:14 rules like the Orchot Chaim and makes no mention of sleeping. Rav Mordechai Eliyahu in MaAmer Mordechai 64:36 who seems to agree.
    • Rashi Megillah 7b s.v. LeIvsumei and Rambam 2:15 specify wine and not other intoxicating drinks. Kaf HaChaim 695:6 and Nitei Gavriel 73:2 codify this as halacha. Rabbi Willig (min 44-5) rules that it’s prohibited to have intoxicating drinks other than wine on Purim or any day of the year. However, Shalmei Todah (pg 326) quotes Rav Nissim Karlitz saying that it’s not MeAkev to have wine specifically. Rav Shlomo Zalman (Halichot Shlomo pg 342, note 76) writes that grape juice does not suffice.
  17. ↑ The Chaye Adam 155:30 writes that if one knows that getting drunk will cause one to degrade fulfilling a mitzvah such as making Brachot, Birkat HaMazon, or Maariv, one shouldn’t get drunk. This is quoted by the Beiur Halacha s.v. Ad and Kaf HaChaim 695:17. This is supported by the Mieri (Megillah 7b) who writes that we’re not commanded to have happiness of vanity and frivolity, rather one should have happiness that leads to Ahavat Hashem and a desire to thank Him for the miracles he did for us.
  18. ↑ Halichot Shlomo 19:25
  19. ↑ Sh"t Rivevot Ephraim 1:458, Moadim Uzmanim 2:190
  20. ↑ M.B 6595: 5
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