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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
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Purim-Halachot for Purim Day
Mar 14, 2025Tap to summarize**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On Purim morning, one should make an effort to wake up extra early and recite Tehilim. This is based on the Hida (Rav Haim Yosef David Azulai, 1724-1807), who writes in his "Devash L'fi" that there are five special days during the year that one should arise at "Hashkama"-extra early: Tisha B'ab, Shabuot, Rosh Hashana, Hoshana Rabba and Purim. He says that this is alluded to in the word "AVRaHaM" in the verse "Vayashkem AVRraHaM BaBoker"-Avraham arose early in the morning. The letter "Aleph" of Avraham, hints to "Echa" which is read on Tisha B'ab; the "Vet" refers to Shabuot on which the Torah was given, and the Torah begins with the letter "Bet;" the "Resh" refers to Rosh Hashana; the "Heh" alludes to Hoshana Rabbah; and the "Mem" hints to the Megillah of Purim. *** The special Tefila of "Al Hanisim" is inserted into the Amidah of Purim. If one forgot to do so, he does not have to go back and repeat the Amidah. Nevertheless, it is preferable to recite the "Al Hanisim" at the expense of prolonging his Amidah and missing the Kedusha with the Sibbur, than to skip it and finish earlier. *** The Torah reading for Purim is "VaYavo Amalek," in Parshat B'shalach. Since it only has nine verses, the accepted custom is to read the last verse twice to complete the requisite ten verses need for a public Torah reading. It is important for everyone to hear this Parasha. Those who missed hearing Parashat Zachor can fulfill the Misva with this reading, if they have intent to do so. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939, Ch. 693:25) writes that if someone cannot attend Bet Knesset on Purim day, he should read this passage by himself at home with the Ta'amim (cantillation). After reading the Torah, the Tefila continues with "Ashreh" and the beginning of "Uva Lesion." The Megillah is read before the Pasuk "V'atah Kadosh." In the morning, "Shehecheyanu" is not recited on the Megillah, according to the practice of the Sepharadim. The Sefer Torah is kept out until after the Megillah is read, because the Megillah states, "LaYehudim Hayta Orah V'simcha, V'saon V'y'kar"-the Jews had light and joy and happiness and glory. The Gemara understands that Orah (light) refers to the light of the Torah. One should not take off his Tefilin before the completion of the Megillah, because the same verse says that the Jews had "Y'kar"-glory. The Gemara understands that it is referring to Tefilin. In fact, the custom is to kiss the Tefilin when that word is read. If there is a Brit Mila, some say that it is performed prior to the Megillah reading to correspond to a word in that same Pasuk "Sason"-joy, which the Hachamim understand to be Brit Mila. However, the accepted practice is to conduct the Mila after Shaharit. *** There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megillah, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megillah, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet Hashachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. *** It is prohibited to eat even a small amount before hearing the Megillah on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megillah promptly, so that they can eat. *** Immediately after Shaharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. *** The Shulhan Aruch rules that the Beracha of Shehecheyanu is not recited before reading the Megillah in the morning. This applies even if one did not fulfill the Misva of Megillah the previous night. One should have in mind to include the other Misvot when he hears the Beracha at night. *** The Hida (Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically regarding the Seudah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tiferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.
Transcribe →The Meaning and Halachot of Ta’anit Ester
Mar 13, 2025Tap to summarize**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The thirteenth of Adar – the day before Purim – is observed as a fast called Ta'anit Ester. This fast commemorates the fast that the Jews observed during the time of Mordechai and Ester on the day they waged war to defend themselves against those in the Persian Empire who sought to annihilate them. By commemorating that fast, we remind ourselves that God listens to our prayers and accepts our repentance during times of distress and saves us from calamity. The Maggid (angel) who taught Torah to Rabbi Yosef Karo revealed to him another aspect of Ta'anit Ester. Our indulgence in food, drink and merriment on Purim could potentially lead us to sin. We therefore observe a fast day which is a Segula against sin, to help ensure that the Satan will not have the power to cause us to sin during the Purim festivities. Ta'anit Ester is thus a crucial part of the Purim celebration, as it helps guarantee that our observance will be pure. Furthermore, by observing a fast before Purim we demonstrate that we eat and drink on Purim not to satisfy our physical drives, but rather for the sacred purpose of fulfilling God's will. The work Kav Ha'yashar (chapter 99; listen to audio recording for precise citation) writes that the day of Ta'anit Ester is an especially auspicious time for our prayers to gain acceptance in the merit of Ester and Mordechai. The Kav Ha'yashar therefore advises those in need of divine compassion to set aside some time on Ta'anit Ester and recite the 22nd chapter of Tehillim ("Lamenase'ah Al Ayelet Ha'shahar"), followed by a prayer for whatever it is that they need. In this prayer one should explicitly invoke the merit of Mordechai and Ester. Ta'anit Ester has been accepted by the Jewish people as an obligatory fast day, and, as such, one does not have to declare a formal acceptance the previous day. Although some people have the practice to refrain from bathing on a public fast day (as mentioned by the Mishna Berura, in the laws of Ta'anit Sibur), all agree that bathing is allowed on Ta'anit Ester. Since Ta'anit Ester does not commemorate any tragic event and is not observed in response to a dangerous situation, it is not an unhappy day, and bathing is entirely permissible according to all views. The fast begins at Amud Ha'shahar, or approximately 72 minutes before sunrise, and it concludes at Set Ha'kochavim, which occurs anywhere from 20 to 40 minutes after sunset (one should consult with his Rabbi for personal guidance in this regard). In truth, the precise time of Set Ha'kochavim with regard to Ta'anit Ester is generally irrelevant, since the fast in any event is observed until after the nighttime Megila reading, which ends after the latest possible time for Set Ha'kochavim. According to the Shulhan Aruch, it is permissible to stipulate before going to sleep the night before Ta'anit Ester that one wishes to eat and drink before the onset of the fast. This stipulation must be made verbally, and one cannot rely on a stipulation made before a previous fast day. But if a verbal declaration is made before one goes to sleep, one may, according to the Shulhan Aruch, eat and drink if he wakes up before Amud Ha'shahar. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), however, based on the Zohar, maintained that once one goes to sleep the night before a fast, he may no longer eat, even if he made a verbal stipulation. He may, however, drink, even according to the Arizal's view. Therefore, it is certainly permissible to wake up early before the fast begins to drink a cup of coffee, for example, as long as one made a verbal declaration before he went to sleep. One who is not well, or feels that he will be unable to complete the fast if he does not eat in the morning before the fast begins, may rely on the Shulhan Aruch's ruling and make a stipulation before going to sleep. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Ateret Tiferet (198), writes that it is proper to immerse thirteen times on any fast day and in times of crisis. These thirteen immersions correspond to the thirteen divine attributes of mercy. If possible, one should recite the corresponding attribute each time he immerses, while he is in the water. (Obviously, this assumes that the conditions allow for reciting matters of sanctity.) Summary: Ta'anit Ester is a very meaningful occasion and an auspicious time for having one's prayers answered. The fast begins 72 minutes before sunrise, and ends after the nighttime Megila reading. If necessary, one may verbally stipulate before going to sleep the night before the fast that he plans on eating and drinking before the fast begins. Preferably, though, this stipulation should be made only for drinking, but not for eating. It is permissible to bathe on Ta'anit Ester, even according to the custom to refrain from bathing on other fasts. There is a custom to immerse thirteen times in a Mikveh on every fast day.
Transcribe →Fulfilling Matanot La’ebyonim on Purim by Foregoing on a Loan, Paying a Poor Person’s Debt, or Writing a Check
Mar 12, 2025Tap to summarize**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** One of the obligations of Purim is "Matanot La'ebyonim" – giving gifts to the poor. Does one fulfill this obligation through "Mehila," meaning, by waiving an outstanding debt? For example, if a person lent a poor person $500 at some point before Purim, can he approach the debtor on Purim, announce that he foregoes on the loan, and thereby fulfill the Misva of Matanot La'ebyonim? The authorities debate this question, and Hacham Ovadia Yosef rules that one cannot fulfill his obligation in this fashion. The Misva of Matanot La'ebyonim requires giving new money to the needy, and therefore it does not suffice to forgive a debt. By the same token, one cannot fulfill this obligation by paying a poor person's outstanding debt. For example, if a person approaches the local grocer and pays the outstanding bill of a certain customer who cannot afford to pay for his food, he has certainly performed a great Misva of charity, but he has not fulfilled the specific obligation of Matanot La'ebyonim. This obligation requires giving a poor person new money that he does not yet have, and therefore paying off his debt does not suffice. Does one fulfill this obligation by giving a poor person a check? A check, intrinsically, has no value, and the poor person must go to the bank to deposit it before he can use the funds. Perhaps, therefore, checks do not suffice for this Misva. However, Rav Shlomo Zalman Auerbach (Israel, 1910-1995) ruled that one may fulfill this obligation through a check, even if the banks are closed that day. The check gives the poor person credit with certain people, and this credit he now enjoys suffices for the Misva of Matanot La'ebyonim. Those who are accustomed to allocating one-tenth of their earnings to charity cannot include Matanot La'ebyonim in their tithe. Matanot La'ebyonim constitutes a strict halachic obligation, and it therefore cannot be considered a charitable donation. One may, however, give a larger sum than is required for Matanot La'ebyonim, and count the extra money toward his charity tithe. If, for argument's sake, Matanot La'ebyonim requires donating $5 to charity, a person can donate $50 and count $45 of that amount as charity. Matanot La'ebyonim is the central obligation of Purim, and takes precedence over the other Misvot of the day. More generally, it is customary during this time of year to make the needs of the poor one's priority. During the season of Purim, the Sadikim go into grocery stores, butcher shops and the like and voluntarily cover the debt of needy customers, without informing them, in order to assist them. This custom assumes particular importance this year, when, unfortunately, so many people in our community and beyond are struggling to cover their expenses. Summary: The obligation of Matanot La'ebyonim on Purim requires giving the poor individuals new money, and, as such, one does not fulfill this Misva by foregoing on an outstanding debt or paying a poor man's debt to his creditor. One may fulfill this obligation with a check. One who customarily gives a tenth of his income to charity may not use tithe money for the minimum requirement of Matanot La'ebyonim, but he can use it for a larger Matanot La'ebyonim donation. It is customary during the season of Purim to increase one's charitable activities.
Transcribe →Purim- The Laws & Importance of Matanot La'evyonim
Mar 11, 2025Tap to summarize**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** One of the obligations that apply on the festival of Purim is Matanot La'evyonim – gifts to the poor. People are generally very vigilant with regard to the Mitzva of Mishlo'ach Manot on Purim, and most of the money spent on this festival goes towards the purchase of Mishlo'ach Manot. It should be noted, however, that Halacha requires that one prioritize Matanot La'evyonim; one should limit his spending on Mishlo'ach Manot and even the Purim meal in order to increase his spending on Matanot La'evyonim. Most of the people to whom we give Mishlo'ach Manot do not need our gifts and can celebrate Purim honorably without these packages. The poor, however, need our assistance to properly celebrate the holiday. This is the primary obligation of Purim, and one should therefore allocate more money to this cause than to the other Mitzvot of Purim. Strictly speaking, the obligation requires giving one Peruta – a minimal amount – to two people in need (one Peruta to each). However, the Rishonim (Medieval Rabbinic scholars) write that one should give an amount with which the recipient can purchase a modest meal, consisting of bread and a dip. For us, this would mean approximately $5. Thus, to fulfill this obligation, one must donate $10, so that two people in need receive an amount with which they can purchase a modest meal. Women, too, are included in this obligation, and thus a husband must give a minimum amount of $20, to fulfill his and his wife's obligation. Of course, it is laudable to give more than this amount. Since Matanot La'evyonim constitutes a Halachic obligation, the $10 that one donates for this Mitzva cannot go towards his Ma'aser, the tithing of his earnings. However, if one gives more than $10 for Matanot La'evyonim, the excess amount may, indeed, be counted towards his Ma'aser contributions to charity. The Mitzva requires giving Matanot La'evyonim on Purim day itself. Somebody who knows a needy family may go to that family and personally hand them the money, and thereby fulfill his obligation. Preferably, the donation should be given anonymously, such as by putting the money in an envelope and anonymously leaving the envelope by the recipient's door. In most communities there are people who collect Matanot La'evyonim donations before Purim and distribute the money to the needy on Purim, which is the preferred method for fulfilling this Mitzva. Summary: The obligation of Matanot La'evyonim requires that each person donate a minimum sum of $10 to help needy Jews on Purim, or $20 for a married couple. This obligation should receive budgeting priority over Mishlo'ach Manot and the Purim meal. The money must be given to the poor on Purim day itself; generally speaking, this is done by people who collect donations before Purim and distribute the funds to the poor on Purim.
Transcribe →Tebilat Kelim – Must One Immerse a Can Opener or Nutcracker?
Feb 17, 2025Tap to summarizeIs one required to immerse a new can opener before using it? As a metal utensil used in food preparation, it might appear, at first glance, that a new can opener acquired from a gentile requires immersion. In truth, however, it is clear from the Poskim that can openers do not require Tebila (immersion). A can opener does not come in contact with the food, and is used only to prepare the utensil in which the food is stored. Can openers are thus no different in this regard from a hammer or screwdriver, tools which quite obviously do not require Tebila. What is the status of a nutcracker with regard to Tebilat Kelim? Seemingly, since a nutcracker does not come in contact with the edible part of the nut, but simply removes the shell, it should not require immersion. However, there is a view among the authorities that any utensil used for preparing food for consumption requires immersion, regardless of whether it comes in contact with the food, and according to this view one would be required to immerse a nutcracker. As for the final Halacha, Hacham Ovadia Yosef rules in his Halichot Olam (vol. 7, p. 267) that strictly speaking, nutcrackers do not require Tebila, but it is preferable to immerse them without a Beracha, in order to satisfy all opinions. Hacham Ovadia further notes that dentures prepared by a non-Jewish dentist do not have to be immersed before use, even though they are used for eating, because they are made from enamel, a material that does not require Tebila. Summary: Can openers do not require Tebila before use. Nutcrackers do not, strictly speaking, require Tebila, but they should preferably be immersed without a Beracha. Dentures do not require Tebila.
Transcribe →