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<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Dear Rabbis,
Professors, Relatives, and Friends,<o:p></o:p></span></font></b></h3>
<h3 style='text-indent:9.0pt'><b><font size=4 face=Arial><span
style='font-size:13.0pt'> This year Pourim day falls out on Friday March 21,
2008.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3 style='margin-right:-1.25in'><b><font size=4 face=Arial><span
style='font-size:13.0pt'> Pourim day has fallen out on Friday 13 times only
from 1900--2005.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Pourim day
will fall out on Friday only 11 times from 2008--2103.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> This e-mail is
concerning Se'oudat Pourim Be'Ereb Shabbat.<o:p></o:p></span></font></b></h3>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'> This is a rare occurrence that I first
wrote about in 2001. I revised it in 2005 and now I have significantly revised
and expanded it for 2008. A Friday Pourim will not happen again until 2021.<o:p></o:p></span></font></b></p>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> I will attempt
to answer the following questions: What is correct and why? What is the
halakhah based upon? What sources do we have to rely upon? What should be done
this year and how?<o:p></o:p></span></font></b></h3>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'> This essay will be broken down into 6
Sections.<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:.75in;text-indent:-.25in;mso-list:l0 level1 lfo1'><![if !supportLists]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'><span style='mso-list:Ignore'>1)<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'> </span></font></span></span></font></b><![endif]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'>Proper time for Se’oudat Pourim<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:.75in;text-indent:-.25in;mso-list:l0 level1 lfo1'><![if !supportLists]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'><span style='mso-list:Ignore'>2)<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'> </span></font></span></span></font></b><![endif]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'>Having a Se’oudah on ‘Ereb Shabbat<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:.75in;text-indent:-.25in;mso-list:l0 level1 lfo1'><![if !supportLists]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'><span style='mso-list:Ignore'>3)<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'> </span></font></span></span></font></b><![endif]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'>Pores Mappah<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:.75in;text-indent:-.25in;mso-list:l0 level1 lfo1'><![if !supportLists]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'><span style='mso-list:Ignore'>4)<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'> </span></font></span></span></font></b><![endif]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'>Reason and benefits of having a late day Se’oudah<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:.75in;text-indent:-.25in;mso-list:l0 level1 lfo1'><![if !supportLists]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'><span style='mso-list:Ignore'>5)<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'> </span></font></span></span></font></b><![endif]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'>Conclusion<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:.75in;text-indent:-.25in;mso-list:l0 level1 lfo1'><![if !supportLists]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'><span style='mso-list:Ignore'>6)<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'> </span></font></span></span></font></b><![endif]><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'>Suggested schedule<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:.5in'><b><font size=4 face=Arial><span
style='font-size:13.0pt;font-family:Arial;font-weight:bold'><o:p> </o:p></span></font></b></p>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3 style='margin-right:-1.25in'><b><font size=4 face=Arial><span
style='font-size:13.0pt'> Section 1....Proper time for Se'oudat Pourim<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> -----------------------------------------------------<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Maran Ribbi
Yosef Qaro in his Shoulhan 'Aroukh siman 695 discusses the laws of
Se’oudat Pourim. He himself mentions nothing about Pourim on 'Ereb
Shabbat, but Mouram Ribbi Mosheh Isserles says in Seif 2 that in such a case
the Se’oudah should be in the morning due to the honor of Shabbat. It
seams that his only source for this is Sefer HaMinhagim of Ribbi Yisshaq Tirna.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Shoulhan ‘Aroukh
first printed in 1564, Rabbi Yosef Qaro (1488-1575)<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Hagah first
printed in 1578, Rabbi Mosheh Isserles (1525-1572)<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Sefer HaMinhagim
first printed in 1566, Rabbi Yisshaq Tirna (c.1420)<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Now comes along
a great Hakham whom I will term "our Sefaradi Hagah", his name is Ribbi
Yaaqob Qastro, better known as Mahariqash. He lived from 1523-1610 but his book
of hagahot, 'Erekh Lehem was not published until 1718.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> In it he writes,
that when Pourim fall out on ‘Ereb Shabbat, you make Se’oudat
Pourim while it is still day and when night begins you make Qidoush and
continue to eat. Then he also mentions that there are those who make their Se’oudah
in the morning and everyone should follow their minhag.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> The prolific
writer and genius Ribbi Haim Yosef David Azoulai (1724-1806) who wrote so much
on every subject does not seem to have mentioned a word about this situation. I
have checked all his halakhah books and have come up empty handed, maybe I've
missed something, let me know.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Rabbi Haim
Palacci (1787-1868) who was Chief Rabbi of Turkey wrote in his Mo'ed Lekol Hai
(1861) chapter 31 item 45 that on a Friday Pourim the most correct time is to
have the Se’oudah in the morning after Shahrit or at the very least prior
to Hassot (mid-day). He also is of the opinion that the Se’oudah should
always be in the morning no matter what day of the week it is.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Nehar Missrayim
(1908) by Hakham Refael Aharon Ben Shimon (1847-1928) who was chief rabbi of <st1:place
w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>
from 1891-1921 wrote regarding the time of Se’oudat Pourim. There are
those who make it early and those who do it late, but most God fearing people
make the Se’oudah after hassot closer to the evening. That is the time
that the poor stop making their rounds for charity and no one makes the Se’oudah
in the morning. He then goes on to quote HaRaMBaM Hilkhot Megilah Pereq 2
Halakhah 17 who stresses the importance of spending the earlier and better part
of the day engaged in Matanot LaEbyonim and Mishloah Manot. He then continues
that when Pourim falls on ‘Ereb Shabbat the nice and pleasant minhag is
to make the Se’oudah after Minhah when it is almost night (before
sunset). In the middle of the meal (once it becomes Shabbat) you should spread
a clean tablecloth say Qidoush and resume eating, what is now your Se’oudat
Shabbat. For this he quotes Mahariqash. Then once the meal is complete you say
Birkat Hamazon with ‘Al HaNisim (and Resseh VeHaHalissenou). Then you
should pray 'Arbit of Shabbat. And this way is the most correct and
straightforward path! This is how we conduct ourselves and such is the custom
of many who awe God.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Now I recently
found in a book I've had for a number of years, a teshoubah on this exact
subject. The book is entitled VaYa’an Shemouel and printed in <st1:place
w:st="on"><st1:City w:st="on">Jerusalem</st1:City></st1:place> in 1959. The
author is Rabbi Shemouel Marciano who was originally from <st1:City w:st="on">Dabdou</st1:City>,
<st1:country-region w:st="on">Morocco</st1:country-region> and in 1959 he was
in <st1:place w:st="on"><st1:City w:st="on">Lod</st1:City>, <st1:country-region
w:st="on">Israel</st1:country-region></st1:place>. There is a picture of him
in the book in which he looks very old and "holy". The Haskamot by very
prominent Rabbis of the day also refer to him as the great saintly and old from
a great line of rabbis etc.... In any case on page 18 siman 29 he discusses the
situation at hand and first he quotes the Baer Heteb (by Rabbi Yehoudah
Ashkenazi) siman 695 Seif qatan 6 "and I found written in the Mordekhi,
that he would eat Se’oudat Pourim on ‘Ereb Shabbat , pray 'Arbit,
spread a tablecloth, make Qidoush, and say ‘Al HaNisim in Birkat
Hamazon."<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>He then continues
and says that others wrote, that no he did not pray 'Arbit at that point, for
if he did, he would not be able to say ‘Al HaNisim in Birkat Hamazon.
Maharil wrote therefore it seems to me that he should say Birkat Hamazon first
then pray ‘Arbit in order that he shouldn't run into any problems. Now
Maran in siman 271 Seif 4 writes that it is forbidden to even taste anything
even water before Qidoush, if he began prior to Shabbat he must stop, spread a
tablecloth and say Qidoush. There the Baer Heteb in Seif qatan 5 writes that
obviously he need not pray ‘Arbit yet since he is spreading the cloth and
saying Qidoush, because he has begun with something permissible. Maran also
writes in the same place that if they were drinking wine before hand they must
still make Qidoush but not Birkat hayayin (bore feri hagefen) and then say Birkat
hamossi. And see Baer Heteb Seif qatan 7 on that. From all he wrote in this
teshoubah it would seem that he also agrees with Nehar Missrayim and Mahariqash
to make Se’oudat Pourim close to Se’oudat Shabbat, saying Qidoush
in the middle of the meal , saying Birkat Hamazon with both ‘Al HaNisim
and Resseh, and praying ‘Arbit after Birkat Hamazon is over.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> I've been
looking high and low for any posqim who discuss this issue of Se’oudat
Pourim when Pourim falls out on ‘Ereb Shabbat. Thank God I just found two
more sources and they both seem to concur with the idea as originally laid down
by Mahariqash (Hakham Yaaqob Qastro).<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>They are:<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 1) Hakham David
Cohen Saqli (1862-1949) he was Ab Bet Din and Chief of all Rabbis in <st1:place
w:st="on"><st1:City w:st="on">Oran</st1:City>, <st1:country-region w:st="on">Algeria</st1:country-region></st1:place>
for over 40 years. His She-elot ouTshoubot entitled Qiryat Hannah David was
published in 2 volumes in <st1:place w:st="on"><st1:City w:st="on">Jerusalem</st1:City></st1:place>
in 1935 & 1936. It carries the Haskamot of the Rishon Lession Hakham Yaaqob
Meir as well as the leading rabbis of North Africa and that of the Chief Rabbi
of <st1:place w:st="on"><st1:City w:st="on">Paris</st1:City></st1:place> Dov
Halevi Englander.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> In Volume 2
siman 90 he writes about our case and says "sarikh" you have to
start the Se’oudah prior to Shabbat and when Shabbat arrives Pores Mappah
and make Qidoush, etc... Continue eating, say Birkat Hamazon with ‘Al HaNisim
and Resseh then pray ‘Arbit. He also mentions that since both hagefen and
hamossi were recited prior to Shabbat while it was only Pourim, since it's all
one big meal, to not say Birkat hagefen in Qidoush or to say hamossi
afterwards. Just make Qidoush and continue eating, etc.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 2) Hakham
Baroukh Abraham Toledano who was born in <st1:place w:st="on"><st1:City w:st="on">Meqnes</st1:City>,
<st1:country-region w:st="on">Morocco</st1:country-region></st1:place> (1890)
and was Rosh Ab Bet Din there for well over 30 years, he passed in 1981. His
son Rabbi Pinhas Toledano who is a Dayan in London has begun publishing his
fathers works and in his responsa Sha-alou LeBaroukh (Jerusalem 1993) he writes
in siman 76 concerning the minhag when Pourim falls on Friday when is the
proper time to eat the Se’oudah. He says that the custom of "the
rishonim" was to start the meal prior to Shabbat and once Shabbat arrives
to spread a cloth, say Qidoush and continue with the meal. In Birkat Hamazon
say ‘Al HaNisim and Resseh then pray ‘Arbit. And this is what I saw
my fathers do and it seems to me to be the correct way to practice.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> So far if we
just say majority rules it would seem that the above mentioned system is in the
lead as stated by ‘Erekh Lehem, Nehar Missrayim, VaYa’an Shemouel,
Qiryat Hannah David, and Sha-alou LeBaroukh.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Before I
continue, please allow me to share a scenario with you.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> This is very
common if not the norm for most people that I know.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Here we are
Friday morning of Pourim. You get up to join a minyan for Shaharit, sefer
torah, megilah, etc... You finally finish the prayers and it's later than
usual. You have to go running off to work. It's a Friday of course so for many
people it's a very busy day. As it is it's ‘Ereb Shabbat and that doesn't
leave you much time to dilly dally, either to get to work late or have a long
lunch, or to leave earlier than you would normally have to on a short Friday.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Some may suggest
getting together with friends at a restaurant for a longer than usual festive
lunch, the only problem is, that better restaurants in Brooklyn or <st1:place
w:st="on"><st1:City w:st="on">Manhattan</st1:City></st1:place> are closed on
Friday.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> If you plan on
having the Se’oudah in the morning while drinking wine you may be better
off not getting on the road. Or for that matter for driving all around town
with Mishloah Manot.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> If you have time
to get together with your family for a late morning meal or an early afternoon
lunch then you're probably off from work and all of this doesn’t make
much difference to you.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> As a side note,
when Pourim does not fall out on Friday, I do not work on Pourim day and I do
my best to convince others not to as well, it's not a day for working. When
it's Friday it's a whole different issue. I have no choice but to work and so
do many others who have deadlines to complete projects before the weekend.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> The only
feasible plan would seem to be:<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Get a minyan
together at someone's home, pray Minhah about 1 hour before sunset then begin Se’oudat
Pourim (recall that on a "normal" year most of us begin our Pourim Se’oudah
about 1 hour before sunset), before sunset light candles, at sunset "pores
mappah" and make Qidoush, then continue the meal.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> At the meals end
say Birkat Hamazon with ‘Al HaNisim and Resseh VeHaHalissenou then pray ‘Arbit
shel Shabbat.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> One small
question here is:<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> When Qabalat
Shabbat (which includes bameh madliqin) should be recited...<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> a) Before candle
lighting?<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> b) Before Qidoush?<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> c) After Birkat Hamazon
before ‘Arbit?<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Now, it
should be remembered that the whole custom of Qabalat Shabbat was begun by the
AR"I HaQadosh, and only gradually spread out from Safed to other
communities.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Thus, it is very
possible that Mahariqash did not have this problem.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Incidentally, the
custom of having a leisurely late-Friday-afternoon meal, then "perisat
mappah" followed by Qidoush etc. and only finally Shabbat prayers -- seems
to have been the normal custom every week in 15th century Alexandria, as related
by Rabenou Obadiah MeBertinoro in his accounts of his travel to Eress Yisrael!<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Finally I have
just had the opportunity to do more research on this subject and lo and behold
look what turns up. Rabbi Obadiah Yosef in his Yehaveh Da'at (1st edition, <st1:place
w:st="on"><st1:City w:st="on">Jerusalem</st1:City></st1:place> 1980) volume 3,
siman 55, page 171 in the footnotes;<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> He cites
Rabbenou HaMe-Iri, on Ketoubot 8a, who writes:<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> "It is our
custom, and that of our fathers, that when Pourim falls on Friday, we begin the
Se’oudat Pourim in the late afternoon, and when the day becomes sanctified
[= i.e., Shabbat begins] we spread a mappah, and make Qidoush, and complete our
Se’oudah, and say Birkat ha-mazon and mention therein "'Al
ha-Nissim".<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> So, this custom
known to Mahariqash is actually a custom of the Rishonim.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> From the
context, it seems that Rabbi Obadiah Yosef may agree with this, although he is
quoting it in the context of another issue under discussion.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> For some reason
though, Hakham Obadiah Yosef seems to favor following the meqoubalim on the
issue of Se'oudat Pourim. In fact he states in his Hazon Obadiah on Pourim
which was just released in 2003 on pages 179-180 that no matter what day of the
week, the Se'oudah should be held in the morning. This is exactly the same as
the opinion of Rabbi Haim Palacci which I mentioned earlier.<o:p></o:p></span></font></b></h3>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'><o:p> </o:p></span></font></b></p>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Section
2....................Having a Se'oudah on ‘Ereb Shabbat (Friday)<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> --------------------------------------------------------------------------<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> The question now
arises; can one have a meal on Friday?<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 1)Maran in his
Shoulhan ‘Aroukh, Orah Haim, 249:2 says: It is forbidden to establish on
Friday a festive meal that one is not accustomed to during the week....BECAUSE
OF THE HONOR OF SHABBAT, THAT ONE SHOULD ENTER THE SHABBAT WITH A HEARTY
APPETITE. This prohibition applies to the entire day.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 2) At this point
Mouram adds: And a meal, whose fixed time happens to fall out on Friday such as
a Berit milah or Pidyon Haben, is permitted. So it seems to me and such is the
custom.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 3)Maran then
continues and says: And to eat and to drink, without establishing a meal, even
a meal that one is accustomed to during the week, is permissible the ENTIRE DAY
according to the LAW. But it is meritorious to desist from such a meal from the
end of the ninth hour and on.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> We see from this
and from closely reading Shoulhan ‘Aroukh, Orah Haim, 271:4, 5, 6. That
having a Se’oudah that one is accustomed to or that falls out on Friday
is permissible any time on Friday even close to Shabbat.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> The point that
Mouram made in his glosses about a meal whose fixed time falls out on Friday
seems to have been accepted by Sepharadim as well as brought down in the works
of Sephardic Hakhamim. In fact Mahariqash in his glosses on Shoulhan ‘Aroukh
says the following: When Se'oudat Pourim falls on Friday even though this is
not a Se’oudah that we are accustomed to we do in fact permit it! And
such is the law for any Se’oudah whose fixed time falls out on Friday
such as Berit Milah.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> In 1991 a very
important 3 volume work on Hilkhot Shabbat was issued by Rabbi Moshe Levi of
Bene Beraq (Bnai Brak).(It has since been reprinted at least 4 times). In fact
it was the only work written by a Sepharadi to ever receive the Bnai Brak prize
for Rabbinic Literature, and it carries the approbations of Rabbi Obadiah
Yosef, Rabbi Shemouel HaLevi Wozner, and Rabbi Meir Mazouz!<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> In volume 1 page
26 he states: Se'oudat Missvah whose fixed time falls out on Friday, such as:
Berit Milah, Pidyon HaBen, and Se'oudat Pourim, it is permitted to have this
meal on Friday even after the 10th hour, even though it is a large meal that
one is not accustomed to during the week!!<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Based upon all
of the above it is clear that the law is not to have a large meal on Friday in
order that you should enter the Shabbat with a hearty appetite and be able to
partake of the Shabbat meal properly. Since in our scenario your intention is
to begin the meal prior to Shabbat and carry it into Shabbat there is no
problem at all.<o:p></o:p></span></font></b></h3>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'><o:p> </o:p></span></font></b></p>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Section
3..............Pores Mappah<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> --------------------------------------<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> What exactly is
Perisat Mappah?<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Three classical
reasons are offered for covering the bread:<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 1) Reminiscent
of the MANN, which was covered by dew.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 2) "Not to
embarrass the bread." i.e., according to the principles of priority
in berakhot, the bread is supposed to be partaken of first; having wine before
bread in the bread's presence would be slight to the bread's due kabod.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 3) To emphasize
that one may not eat or drink food on Shabbat without first pronouncing its
sanctity over wine.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Depending upon
which reason we accept will determine how we practice “Pores Mappah":<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> According to #1,
only bread must be covered.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> According to #2,
all grain products must be covered since they all have berakhah priority over
wine.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> According to #3,
all food must be covered.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Each one of
these opinions can be found in the posqim but what clearly stands out as the
underlying logic is that a distinction must be made between the pre-Shabbat meals
to that point when Qidoush is recited at the arrival of Shabbat.<o:p></o:p></span></font></b></h3>
<p class=MsoNormal><font size=3 face="Times New Roman"><span style='font-size:
12.0pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'><o:p> </o:p></span></font></b></p>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Section
4...........Reasoning and benefits for having the Se’oudah late in the
day<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> --------------------------------------------------------------------------<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> As we stated far
above HaRaMBaM says in Hilkhot Megilah 2:17: That it is better for a person to
spend the day giving money and gifts to the poor than spending the day eating
and giving food to your friends! In other words as our custom is every year we
spend the better part of the day giving charity and only then do we take care
of ourselves towards the end of the day.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>That is when we
always have Se’oudat Pourim and Friday is no different, in fact it may be
more important to give charity the earlier part of the day so the poor will
have what to eat for both Pourim as well as Shabbat!<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Of course the
basic "common-sense" reasons for making the Pourim Se'oudah in the
afternoon even when Pourim occurs on Friday have been alluded to already. For
many people, rushing around in the morning to deliver charity and Mishloah Manot
while also rushing to prepare and consume a large feast and then rushing about
in the afternoon to prepare for Shabbat and also to prepare another large feast
(for which one is unlikely to have any appetite at all by the time it is
served) are likely to detract from both Pourim and Shabbat. On the other hand,
spending Friday delivering Mishloah Manot and charity, preparing for Shabbat
more-or-less as usual, and then sitting down to a single feast at approximately
the regular hour, by which time one has fulfilled all the other Pourim and
Shabbat obligations and presumably has an appetite, might make it possible to
accomplish everything with less pressure and to show more respect both to
Pourim and to Shabbat--as well as preventing "akhilah gassa".<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Another reason
could also be so people would not have to spend too much money, which is
another form of charity. After all, preparing one Se’oudah, even if one
makes it as festive and as elaborate as one can afford, is still likely to be
much less of a financial expense than making two. This should enable every
household that adopts this practice to increase its Matanot LaEbyonim
considerably.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> It's very
possible in fact probable that our great rabbis of old had these very reasons
in mind when they established the custom of having a late day Se’oudah
that would go right into Shabbat!!<o:p></o:p></span></font></b></h3>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'><o:p> </o:p></span></font></b></p>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Section
5.......Conclusion<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> ------------------------------<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Based upon all
of the above which stems from the Gemara to the Rishonim and the Aharonim, It
would seem that having one meal late in the day, being pores Mappah, etc...
would be the most halakhicly sound.<o:p></o:p></span></font></b></h3>
<p class=MsoNormal><b><font size=4 face=Arial><span style='font-size:13.0pt;
font-family:Arial;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal style='text-autospace:none'><b><font size=4 face=Arial><span
style='font-size:13.0pt;font-family:Arial;font-weight:bold'> </span></font></b><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'>Minhah is said before the meal. Se’oudat Pourim is begun early
enough so that a significant portion of it can be eaten before sunset. Once
sunset arrives, you stop eating and drinking. The two loaves to be used for
Shabbat should be brought out if they are not already on the table and be covered.
Qidoush should then be made over a full cup of wine. If wine was already
consumed earlier in the meal, Bore Feri HaGefen should not be said as part of Qidoush.
Assuming bread was eaten earlier; hands need not be washed again. The bread
should be uncovered and then distributed to those present </span></font></b><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'>without </span></font></b><b><font size=4 face=Arial><span
style='font-size:13.0pt;font-family:Arial;font-weight:bold'>saying Hamossi. People
can then resume eating. At the conclusion of the meal, Birkat HaMazon is
recited with ‘Al HaNisim and Resseh. ‘Arbit then follow</span></font></b><b><font
size=4 face=Arial><span style='font-size:13.0pt;font-family:Arial;font-weight:
bold'>s.<o:p></o:p></span></font></b></p>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Section
6..........Suggested Schedule<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> ------------------------------------------<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> In my humble opinion
it would be wonderful if this old tradition caught on and was embraced not only
by certain families but by entire congregations as well. It would really help
if minyanim for Minhah (pre-Se'oudah) and ‘Arbit Shel Shabbat
(post-Se'oudah) could be arranged.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> This suggested
schedule is based upon the times for <st1:place w:st="on"><st1:City w:st="on">Brooklyn</st1:City>,
<st1:State w:st="on">New York</st1:State></st1:place> only:<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 1) Pray Minhah
anytime from 1:40PM on<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 2) Begin
Se'oudat Pourim with Bread, Wine, Meat, etc... at 6:00PM<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> enjoy your soup,
salads, appetizers, etc...<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 3)6:49PM...Candle
Lighting<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 4)7:00PM...Qabalat
Shabbat at the table<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 5)7:09PM...Pores
Mappah then Qidoush without Birkat hagefen if you are already drinking wine,
which you should be doing because of Se'oudat Pourim.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 6) Continue with
the meal, eating, drinking, singing, etc...<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 7) Birkat
Hamazon with both ‘Al HaNisim and Resseh VeHaHalissenou<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> 8) Pray
’Arbit Shel Shabbat at about 8:30PM or any other time that you have
arranged for a minyan. (I just wonder on a non Friday Pourim how many people
actually pray ‘arbit with a minyan).<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>Have I missed
anything??<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'><o:p> </o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>I'd love your
feedback, comments, etc...<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>Joseph Mosseri<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>````````````````````````````````````````````````````````````````````````````<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>I am not a Rabbi
or a Poseq.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>I am just
interested in discussing Halakhot & Minhagim, laws and customs.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>I invite your
insights, comments, criticisms, etc...<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>Please let me
know if you would like me to forward the same to my list.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'>If you would like
to be removed from this list or know of someone who would benefit from it just
let me know by including, first name, last name, & e-mail.<o:p></o:p></span></font></b></h3>
<h3><b><font size=4 face=Arial><span style='font-size:13.0pt'> Joseph Mosseri<o:p></o:p></span></font></b></h3>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'><o:p> </o:p></span></font></p>
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