Halakhah su Ester 9:22

The Gemara, Haggigah 8a, declares that the meat of fowl may not be used to satisfy the requirement of the Yom Tov repast. Two separate opinions are adduced by the Gemara in support of that exclusion. The first is based upon rabbinic exegesis establishing that only meat of a species from which the festival sacrifice may be brought can be used to satisfy the obligation of rejoicing. The second opinion, recorded in the name of Rav Ashi, declares simply that there is no "rejoicing" in the consumption of the meat of fowl.²⁶See R. Judah Nagar, Mo‘adei ha-Shem, p. 132b, who rules that for this reason the obligation with regard to the Purim repast cannot be fulfilled by eating fowl. As declared in the Book of Esther 9:22, Purim is a day of “feasting and joy.” Ḥatam Sofer, Ḥullin 83a and Ḥoshen Mishpat 199:3; Teshuvot Bet Ya‘akov, no. 73; and Teshuvot Dvar Mosheh, no. 47 rule that the Purim obligation can be fulfilled only by eating meat. See also Nimukei Oraḥ Ḥayyim 695: 2. This requirement seems to be explicitly stated by Rambam, Hilkhot Megillah 4:15. See R. Moshe Sternbuch, Mo‘adim u-Zemanim, II, no. 190. Cf., Magen Avraham, Oraḥ Ḥayyim 696:15. See also R. Meir Brandsdorfer, Kneh Bosem, no. 102, regarding eating meat on Purim by a woman prior to her immersion in a mikveh on the evening following Purim. According to Rabbi Pirutansky’s thesis whether or not the meat of fowl can be utilized in fulfilling the obligation of rejoicing on Purim is dependent upon which of the two opinions expressed in Ḥaggigah 8a is regarded as normative. Cf., however, Mo‘adim u-Zemanim, VII, no. 112, who asserts that partaking of chicken satisfies the obligation of “rejoicing” at a wedding repast. Rabbi Pirutinsky insightfully notes that, according to the first opinion, there is no reason to assume that partaking of fowl does not engender happiness and rejoicing; fowl are excluded from use in fulfilling the Yom Tov obligation for an entirely different reason having no bearing upon utilization of fowl in conjunction with a se'udat mizvah.²⁷This analysis was actually advanced earlier by Brit Avot 265:14. However, according to the second opinion, fowl do not serve to generate happiness or rejoicing²⁸The second opinion to the effect that fowl do not engender rejoicing is apparently accepted as normative by Mordekhai, Ta‘anit, sec. 639. This is also the view of Ḥavvot Ya’ir, no. 178. and hence are no different from dairy dishes insofar as a se'udat mizvah is concerned.²⁹A strange and questionable anecdote is reported by Rabbi Gavriel Zinner in his contribution to Or Yisra’el. Rabbi Zinner reports that each of the children of a certain person died in infancy. Upon being informed of the tragic situation, the Belzer Rebbe is reported to have asked the father if he had served “meat of an animal” at the brit of his children. Rabbi Zinner provides no substantiation for the inferred causal connection. In a rather different vein, Rabbi Yochanan Woszner cites anonymous sources to the effect that offering meat at a brit serves to assure that the child will develop properly in the study of Torah and in divine service. In a footnote to Zemirot Divrei Yo’el, Brit Milah, sec. 205, the editor similarly reports that the Apter Rav is known to have declared that serving a dairy meal in conjunction with a circumcision will jeopardize the child’s ability to become proficient in Torah study. The original source of the latter anecdote seems to be R. Shlomoh Aharon Auerbach, Taharat ha-Nefesh (Czemowitz, 5633), 60:123 from which it appears that the Apter Rav’s comment was uttered in a jocular vein. See R. Shabbetai Lipshitz, Brit Avot (Munkacs, 5658), chap. 13, sec. 1.

[The days] from Rosh Chodesh Elul until after Yom Kippur, are days of Divine favor [and acceptance.] Even though throughout the entire year the Holy One, blessed is He, accepts the repentance of those who return to Him wholeheartedly, nevertheless, these days are unexcelled and most suitable for repentance, because they are days of mercy and favor. On Rosh Chodesh Elul, Moshe went up Mount Sinai to receive the Second Tablets; he remained there for forty days, and came down on the tenth day of Tishrei when the atonement was completed. From then on these days have been designated as days of Divine favor [and acceptance,] and the tenth day of Tishrei as Yom Kippur [Day of Atonement]. In most communities it is the custom to fast on the day before Rosh Chodesh Elul and to recite the prayers of Yom Kippur Katan [minor Yom Kippur], in order to be spiritually prepared for repentance. If Rosh Chodesh occurs on Shabbos, Yom Kippur Katan is held on the preceding Thursday. The Ari (Rabbi Yitzchak Luria), of blessed memory, wrote, "If he did not lie in ambush but Hashem made it happen, then I will provide …" (Exodus 21:13) The initials of the words [ina le'yado vesamti lecha] form the acronym Elul, to indicate that this month is a favorable time for repentance to be accepted for the sins committed during the entire year. It also alludes to the fact that sins done inadvertently also require repentance¹The Scriptural verse referred to in the text deals with a homicide that was commited accidentally or inadvertently. during this month. The interpreters of allusions also commented: It is written (Deuteronomy 30:6) "And Hashem your God will circumcise your heart and the heart of your children;" the initials of the words [es levavecho ve'es levav] form the acronym Elul. Also, the initials of Ani ledodi vedodi li, ["I am my Beloved's and my Beloved is mine,"]²During these forty days, since repentance is more readily accepted, our repentance brings our hearts closer to our Beloved One and thus He, (our Beloved) is closer to us by accepting our repentance. (Mishnah Berurah preface to Chapter 581) [Song of Songs 6:3] form the acronym Elul. Also, the initials of Ish lerei'eihu umatanos la'evyonim ["One to another and gifts to the poor"] (Esther 9:22) form the acronym Elul. These acronyms are an allusion to three things: Repentance, Prayer and Charity which must be practiced zealously during this month. "Hashem will circumcise etc." alludes to repentance, "I am my Beloved's etc." alludes to prayer, for prayer is the song of love. "One to another and gifts to the poor," alludes to charity.