Siyum Masechet: Difference between revisions
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==[[The Three Weeks]]== | ==[[The Three Weeks]]== | ||
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Revision as of 03:14, 9 August 2020
Who May Make a Siyum
What Learning Entitles One To Make a Siyum On
- If one learned an entire Maasechet except for one paragraph, it’s sufficient for a Siyum. [1]
- It is not necessary to study the entire masechet in order. [2]
- If someone studies through one of the books of the holy Zohar, it is considered an act of genuine Torah study even if he does not understand any of the mystical meanings of the passages. Celebrating the completion of these books is sufficient to exempt a firstborn from fasting on the 14th of Nissan. [3]
Who May Not Attend a Siyum
- A firstborn who is within a year of mourning for his father or mother may nevertheless attend the celebration of the completion of a masechet on the 14th of Nissan to exempt himself from fasting.[4]
- Likewise, someone within the thirty-day mourning period for another immediate relative may attend such a celebration, as well.[5]
- However, someone within the seven-day mourning period may not attend such a celebration. See below about Erev Pesach.[6]
Taanit Bechorot
Regarding the Coronavirus Pandemic, see Halachot Related to Coronavirus, Taanit Bechorot
- Many are lenient to join in a Siyum Masechet and to hear the end of the Masechet and the Siyum and then join for the Seudat Mitzvah and break the fast the rest of the day. [7]
- Some say that it’s critical to understand the last piece of Gemara to join for the Siyum, however, the minhag is to be lenient in any circumstance. [8] Some say that one only has to participate in some of the learning, maybe by hearing the rabbi speaks words of mussar. [9]
- Preferably, after hearing the Siyum one should eat a KeBaytzah of Mezonot or bread as a meal for the Siyum. Some are lenient and allow one to break the fast after hearing a Siyum without eating there. [10]
- If a woman finishes a complete masechet she still cannot absolve the first borns from the fast. [11]
- Since someone within the seven-day mourning period may not attend such a celebration, he wouldhave to fast Taanit Bechorot. If he is weak and fasting through the day would adversely affect his ability to perform the mitzvot of the seder night, he may redeem himself from the fast by giving some money to charity.[12]
- Some say a child's siyum can exempt an adult from fasting Taanit Bechorot.[13]
The Three Weeks
Sources
- ↑ Halichot Shlomo 8:2
- ↑ Yalkut Yosef 470:20
- ↑ Yalkut Yosef 470:19
- ↑ Yalkut Yosef 470:24
- ↑ Yalkut Yosef 470:24
- ↑ Yalkut Yosef 470:24
- ↑ Yalkut Yosef, 470:16, Mishna Brurah 470:10, Piskei Teshuvot 470:6, 8 based on Igrot Moshe 4:49, Maharsham 215, Ben Ish Chai Tzav 25, Kaf Hachayim 470:10 and Aruch HaShulchan 470:5
- ↑ Piskei Teshuvot 470:10
- ↑ Rabbi Eli Mansour Dailyhalacha
- ↑ Piskei Teshuvot 470:11, Halichot Shlomo 8:1
- ↑ Rabbi Eli Mansour Dailyhalacha
- ↑ Yalkut Yosef 470:24
- ↑ Shu"T BeTzel HaChochmah 4:100. The following summary appears on Mi Yodea: "Rabbi B'tzal'el Stern (B'tzel Hachochma volume 4 number 100) was asked whether a minor's siyum exempts an adult from taanis b'choros. He cites the Rambam (Hilchos Korban Pesach 5:7) as saying that someone who became an adult between Pesach and Pesach sheni need not offer the korban pesach sheni. The explanation of this Rambam is that, because the Torah says to include an entire household, including children, on the first pesach offering, it's as though the then-child fulfilled the mitzva just like an adult (even though normally we say children are exempt from mitzvos). Rabbi Stern extends this to Torah study: because a parent has a Torah obligation to teach his son Torah, it's as if the son has fulfilled a mitzva by studying Torah just like an adult. Therefore, Rabbi Stern concludes, his siyum can be used to exempt an adult from taanis b'choros.
This follows Rabbi Stern's understanding of the Kesef Mishneh (ad loc., citing Rabbi Yosef Kurkus) and Mabit (קרית ספר, ad loc.), that the father's obligation to include his minor son in the korban pesach essentially allows an adult-level fulfillment of the obligation by the son. An alternative understanding of the Kesef Mishneh is expounded by Rabbi Chaim Soloveitchik. He argues that there are two legal aspects to the fulfillment of the korban pesach commandment. The first is the individual's obligation to perform a commandment, and the second is the legal completion of the sacrificial service. Rabbi Soloveitchik contends that only the second aspect of the korban pesach applies to a minor, so the minor's parent is capable of including him in a household group for the korban's consumption. Since the korban pesach service could be performed by a minor, its prior performance has legal significance for him once he reaches the age of majority. However, it is not as if he actually fulfilled an obligation as a minor."
