Pores Mapah Umekadesh at the Purim Seuda on Friday
One of the four Mitzvos of Purim is the Purim Seuda. Usually, this meal is held later in the afternoon on Purim, continuing into the evening. Even then, the Shulchan Aruch writes that one must ensure that the majority of the meal is held while it is still day.
When Purim falls out on Erev Shabbos, making the Purim Seuda in its regular time is problematic. On Erev Shabbos, one should not make a Seuda or celebratory meal. This is in order to enter Shabbos with an appetite[1].
Even a Seudas Mitzvah that must take place on that day, such as a Bris or Pidyon Haben, has restrictions. It is preferable to start the Seuda before the 10th hour[2]. One should also only invite a small crowd who are connected to the celebration[3].
The same concern should apply to the Purim Seuda. As such, the Ram”o[4] writes that the Purim meal should be held earlier in the morning. The Mishna Berura[5] writes that ideally the Seudas Purim should be held before Chatzos[6]. If one started before midday, they may continue the Seuda[7] afterwards.
Yad Efraim, quoting Mahari”l writes that one may make the Purim Seuda anytime before the 10th Halachic hour of the day.
In Hilchos Shabbos the Alter Rebbe writes that it is fine to start a Seudas Mitzvah on Erev Shabbos before the 10th hour. However, the Ketzos Hashulchan[8] suggests that whilst this is true for a regular Seuda, the Purim Seuda may be different and one may need to start before midday, because of the excess intoxication.
If one did not start their meal before this time, they should still make the Purim Seuda, but should only eat a little bit.
Another option for the Purim Seuda on Friday is to Daven Mincha and start the Purim Seuda later in the afternoon and do what is referred to as Pores Mapa Umekadesh. It seems from the Poskim that this is also acceptable Lechatchila and was the Minhag in many Kehillos[9]. Some[10] suggest that according to Kabbalah it should not be done, because Kiddush should be after Maariv.
Pores Mapah Umekadesh
The Gemara[11] presents a dispute about what one should do if they are eating a meal on Erev Shabbos and Shabbos comes in. According to Rabbi Yehuda one must end their meal by bentching and after accepting Shabbos, must make Kiddush and have the Shabbos meal.
Rabbi Yose holds that one can continue their meal into Shabbos and make Kiddush at the end of the meal. Shmuel rules that the Halacha is neither like Rabbi Yehuda or Rabbi Yose[12]. Rather “we spread the cloth and make Kiddush”.
According to Shmuel, one should not end their meal and bentch. Rather, the meal is paused to make Kiddush at Shekiya, when Shabbos comes in[13]. The reason the table is covered is so that after Kiddush when the tablecloth is removed, it shows as though the meal is now coming in honour of Shabbos[14].
What needs to be Covered
The Gemara does not specify what must be covered. Some[15] understand that the entire table with all of the food must be covered. However, most Acharonim learn that only the bread must be covered[16]. The Aruch Hashulchan writes that this only refers to the Lechem Mishne that is brought out to be used after Kiddush.
Shalom Aleichem
Prior to making Kiddush, one would say the Tikunei Shabbos - Shalom Aleichem and Eishes Chayil as usual.
Hagafen and Hamotzi
If one was drinking wine at the meal before Shabbos comes in, one does not say Borei Pri Hagafen in Kiddush, as the wine was already covered by the Borei Pri Hagafen in the meal[17]. If someone did not drink wine in the meal, they would need to say Bori Hagafen before tasting the Kiddush wine.
After making Kiddush, there is a dispute whether a new Hamotzi is required if one was eating bread in the meal before Shabbos. Some Rishonim[18] learn that Hamotzi is not recited again. However, the Rif and Rosh rule that a new Hamotzi is required.
The reason that the Hamotzi is different to the Hagafen of Kiddush, is because once Shabbos comes in one may not eat or drink until they have made Kiddush. And since at the time of making Kiddush one is not able to eat, the Kiddush is considered a Hefsek that ends the previous meal[19]. Further, the Kiddush is being recited to “separate” the Shabbos meal from the Erev Shabbos meal. This concern does not apply to the Borei Pri Hagafen, as it is recited before the Bracha of Kiddush[20].
If one did not have wine and made Kiddush on the Challah, no new Bracha would be required even according to the Rif and Rosh[21].
The Shulchan Aruch brings both opinions on whether a new Hamotzi is required. The Beis Yosef cites a Yerushalmi which expressly says that a new Hamotzi is not required. Further, since this is a matter of doubt, we apply the principle of ספק ברכות להקל. This is the ruling of the Acharonim[22].
However, the Alter Rebbe[23] writes that a Baal Nefesh – a G-d fearing person, should avoid the doubt entirely by not being Pores Mapa Umekadesh, and instead finishing their meal before Shabbos comes in. A way to avoid this concern would be to invite someone who was not at the meal before Shabbos, to make Hamotzi after Kiddush on behalf of everyone.
According to all opinions one does not need to wash again before Hamotzi.
At least a Kzayis of bread and ideally an egg-volume, must be eaten after Kiddush.
Candles
Women pause the meal at the time of candle-lighting to light Shabbos candles. According to our custom, they accept Shabbos with this lighting. However, they must wait until after Kiddush to eat.
Davening
When being Pores Mapa, one does not need to Daven Maariv immediately. Maariv can be davened at the end of the meal. This is because one commenced their meal in a permissible time and manner[24].
In the next article, we will discuss whether one says Al Hanisim in bentching as well as the Chabad custom regarding being Pores Mapa Umekadesh.
[1] See Orach Chaim Siman 249
[2] Bach Siman 249, Magen Avraham 249:6, Shulchan Aruch Harav 249:7
[3] Shela”h Mesechta Shabbos, Shulchan Aruch Harav 249:7
[4] Orach Chaim 695:2
[5] 695:10
[6] Also the view of Aruch Hashulchan Orach Chaim 249:7
[7] Aruch Hashulchan Orach Chaim 249:7
[8] Siman 69
[9] Nahar Mitzraim writes that this is a מנהג יפה ונעים ודרך ישרה. He writes that this was the custom in Yerushalaim.
[10] Kaf Hachaim 271:22
[11] Pesachim 100a
[12] Tosfos notes that Shmuel is following the opinion of the Chachamim as found in the Yerushalmi
[13] Because according to Shmuel, Kiddush should be before the Shabbos meal. See Magen Avraham 271:6
[14] Sheiltos 54a. Shulchan Aruch Harav 271:10
[15] Levush, Kaf Hachaim
[16] Magen Avraham 271:7, Shulchan Aruch Harav, Mishna Berura 271:15
[17] Ri”tz Geias, Tur Orach Chaim 271 based on the Yerushalmi. The Tur notes that some authorities ruled that a new Borei Pri Hagafen is required.
[18] Raza”h. The Rambam does not comment on the need for a new Hamotzi. The Maggid Mishna understands that the Rambam rules like the Raza”h.
[19] Shulchan Aruch Harav 271:11
[20] See Beis Yosef for a full explanation and Ta”Z 271:4
[21] Tur 271. Shulchan Aruch Harav 271:11
[22] Ta”z, Bach
[23] Based on Magen Avraham 271:6
[24] Ta”z 271:4
When Purim falls out on Erev Shabbos, making the Purim Seuda in its regular time is problematic. On Erev Shabbos, one should not make a Seuda or celebratory meal. This is in order to enter Shabbos with an appetite[1].
Even a Seudas Mitzvah that must take place on that day, such as a Bris or Pidyon Haben, has restrictions. It is preferable to start the Seuda before the 10th hour[2]. One should also only invite a small crowd who are connected to the celebration[3].
The same concern should apply to the Purim Seuda. As such, the Ram”o[4] writes that the Purim meal should be held earlier in the morning. The Mishna Berura[5] writes that ideally the Seudas Purim should be held before Chatzos[6]. If one started before midday, they may continue the Seuda[7] afterwards.
Yad Efraim, quoting Mahari”l writes that one may make the Purim Seuda anytime before the 10th Halachic hour of the day.
In Hilchos Shabbos the Alter Rebbe writes that it is fine to start a Seudas Mitzvah on Erev Shabbos before the 10th hour. However, the Ketzos Hashulchan[8] suggests that whilst this is true for a regular Seuda, the Purim Seuda may be different and one may need to start before midday, because of the excess intoxication.
If one did not start their meal before this time, they should still make the Purim Seuda, but should only eat a little bit.
Another option for the Purim Seuda on Friday is to Daven Mincha and start the Purim Seuda later in the afternoon and do what is referred to as Pores Mapa Umekadesh. It seems from the Poskim that this is also acceptable Lechatchila and was the Minhag in many Kehillos[9]. Some[10] suggest that according to Kabbalah it should not be done, because Kiddush should be after Maariv.
Pores Mapah Umekadesh
The Gemara[11] presents a dispute about what one should do if they are eating a meal on Erev Shabbos and Shabbos comes in. According to Rabbi Yehuda one must end their meal by bentching and after accepting Shabbos, must make Kiddush and have the Shabbos meal.
Rabbi Yose holds that one can continue their meal into Shabbos and make Kiddush at the end of the meal. Shmuel rules that the Halacha is neither like Rabbi Yehuda or Rabbi Yose[12]. Rather “we spread the cloth and make Kiddush”.
According to Shmuel, one should not end their meal and bentch. Rather, the meal is paused to make Kiddush at Shekiya, when Shabbos comes in[13]. The reason the table is covered is so that after Kiddush when the tablecloth is removed, it shows as though the meal is now coming in honour of Shabbos[14].
What needs to be Covered
The Gemara does not specify what must be covered. Some[15] understand that the entire table with all of the food must be covered. However, most Acharonim learn that only the bread must be covered[16]. The Aruch Hashulchan writes that this only refers to the Lechem Mishne that is brought out to be used after Kiddush.
Shalom Aleichem
Prior to making Kiddush, one would say the Tikunei Shabbos - Shalom Aleichem and Eishes Chayil as usual.
Hagafen and Hamotzi
If one was drinking wine at the meal before Shabbos comes in, one does not say Borei Pri Hagafen in Kiddush, as the wine was already covered by the Borei Pri Hagafen in the meal[17]. If someone did not drink wine in the meal, they would need to say Bori Hagafen before tasting the Kiddush wine.
After making Kiddush, there is a dispute whether a new Hamotzi is required if one was eating bread in the meal before Shabbos. Some Rishonim[18] learn that Hamotzi is not recited again. However, the Rif and Rosh rule that a new Hamotzi is required.
The reason that the Hamotzi is different to the Hagafen of Kiddush, is because once Shabbos comes in one may not eat or drink until they have made Kiddush. And since at the time of making Kiddush one is not able to eat, the Kiddush is considered a Hefsek that ends the previous meal[19]. Further, the Kiddush is being recited to “separate” the Shabbos meal from the Erev Shabbos meal. This concern does not apply to the Borei Pri Hagafen, as it is recited before the Bracha of Kiddush[20].
If one did not have wine and made Kiddush on the Challah, no new Bracha would be required even according to the Rif and Rosh[21].
The Shulchan Aruch brings both opinions on whether a new Hamotzi is required. The Beis Yosef cites a Yerushalmi which expressly says that a new Hamotzi is not required. Further, since this is a matter of doubt, we apply the principle of ספק ברכות להקל. This is the ruling of the Acharonim[22].
However, the Alter Rebbe[23] writes that a Baal Nefesh – a G-d fearing person, should avoid the doubt entirely by not being Pores Mapa Umekadesh, and instead finishing their meal before Shabbos comes in. A way to avoid this concern would be to invite someone who was not at the meal before Shabbos, to make Hamotzi after Kiddush on behalf of everyone.
According to all opinions one does not need to wash again before Hamotzi.
At least a Kzayis of bread and ideally an egg-volume, must be eaten after Kiddush.
Candles
Women pause the meal at the time of candle-lighting to light Shabbos candles. According to our custom, they accept Shabbos with this lighting. However, they must wait until after Kiddush to eat.
Davening
When being Pores Mapa, one does not need to Daven Maariv immediately. Maariv can be davened at the end of the meal. This is because one commenced their meal in a permissible time and manner[24].
In the next article, we will discuss whether one says Al Hanisim in bentching as well as the Chabad custom regarding being Pores Mapa Umekadesh.
[1] See Orach Chaim Siman 249
[2] Bach Siman 249, Magen Avraham 249:6, Shulchan Aruch Harav 249:7
[3] Shela”h Mesechta Shabbos, Shulchan Aruch Harav 249:7
[4] Orach Chaim 695:2
[5] 695:10
[6] Also the view of Aruch Hashulchan Orach Chaim 249:7
[7] Aruch Hashulchan Orach Chaim 249:7
[8] Siman 69
[9] Nahar Mitzraim writes that this is a מנהג יפה ונעים ודרך ישרה. He writes that this was the custom in Yerushalaim.
[10] Kaf Hachaim 271:22
[11] Pesachim 100a
[12] Tosfos notes that Shmuel is following the opinion of the Chachamim as found in the Yerushalmi
[13] Because according to Shmuel, Kiddush should be before the Shabbos meal. See Magen Avraham 271:6
[14] Sheiltos 54a. Shulchan Aruch Harav 271:10
[15] Levush, Kaf Hachaim
[16] Magen Avraham 271:7, Shulchan Aruch Harav, Mishna Berura 271:15
[17] Ri”tz Geias, Tur Orach Chaim 271 based on the Yerushalmi. The Tur notes that some authorities ruled that a new Borei Pri Hagafen is required.
[18] Raza”h. The Rambam does not comment on the need for a new Hamotzi. The Maggid Mishna understands that the Rambam rules like the Raza”h.
[19] Shulchan Aruch Harav 271:11
[20] See Beis Yosef for a full explanation and Ta”Z 271:4
[21] Tur 271. Shulchan Aruch Harav 271:11
[22] Ta”z, Bach
[23] Based on Magen Avraham 271:6
[24] Ta”z 271:4