Travelling on Purim
Question: Famously, Purim is observed in Jerusalem on the fifteenth of Adar, and in other places on the fourteenth. Are there any other places where Purim is observed on the 15th?
Discussion: Purim was originally enacted to be observed on the 14th of Adar in “unwalled cities” (פרזים), and on the 15th in “walled cities” (מוקפים). More specifically, Chazal enacted that Purim be observed on the 15th in Shushan,144 as well as in any city that was walled in the days of Yehoshua bin Nun (even if it presently does not have a wall); and on the 14th in all other places (which is most of the world). Theoretically, there could be other cities that meet the definition of a “walled city” for Purim purposes (as there were certainly many walled cities in the time of Yehoshua bin Nun). However, the only city that definitely has this status nowadays is Jerusalem.145 All other cities are presumed to have the status of an unwalled city unless there is evidence to the contrary. Nevertheless, there are other cities whose status is in doubt based on archeological finds as well as other factors.146 In these cities, Purim is observed on both the 14th and the 15th, with the berachah on the Megillah recited only on the 14th, since that is when most of the world observes Purim (see footnote).147
The classic example of such a city is Tiberias, whose status was rendered uncertain already by the Gemara (Megillah 5b). Although it is known that there were walls surrounding Tiberias148 on one side it was not surrounded by an actual wall but by the Kinneret; and Chazal were uncertain whether a sea is considered a “wall” for this purpose.
Question: Do the neighborhoods of Greater Jerusalem, which are outside the confines of Jerusalem’s original walls, observe Purim on the 14th or on the 15th?
Discussion: Chazon Ish (151; 153:2) writes that any areas that are considered an extension of the city of Jerusalem for halachic purposes share Jerusalem’s status, even though they are outside the original walls. However, there are areas in Greater Jerusalem that may not have this status,149 and the local halachic authorities should be followed.
Question: If a person living in Jerusalem were to travel elsewhere for Purim, or vice versa, when would he observe Purim?
Discussion: It is possible for a person to become obligated to observe Purim on the day it is celebrated in the city he is visiting, instead of on the day it is celebrated in his hometown.150 This depends on a number of particulars, which will be discussed below. Accordingly, in each particular case of a Jerusalemite who travels to a different city, or vice versa, it will be necessary to determine whether he observes Purim on the fourteenth of Adar, the fifteenth of Adar, or even on both dates.
The general principle is that one who travels from his home to a different city with intent to be there at daybreak of Purim day, celebrates Purim on the day it is celebrated in that new city.151 To specify: If a Jerusalemite travels to a different city with intent to be there at daybreak of the 14th (which is when Purim is observed in that city), he is considered a resident of that city for Purim day; he observes Purim on the 14th.152 If a non-Jerusalemite travels to Jerusalem (yet before the 14th; with intent to be there at daybreak of the 15th, he is considered a resident of Jerusalem for Purim, and he observes Purim only on the 15th.153 (See the footnote regarding the scenario where the 15th of Adar falls out on Shabbos.154)
However, this rule itself is subject to a number of particulars and differences of opinion, and this makes the laws of travel on Purim extremely complex. In fact, there can even be cases where one would be obligated to observe both days of Purim, or end up missing Purim in both places (see below, page 614). The best way to avoid complication and questionable situations is to remain in one place (that is, either Jerusalem, or anywhere other than Jerusalem) for both days of Purim. This way, one fulfills his Purim obligations in the place where he is without getting into questionable situations.155 Otherwise, one should consult with a Rav.
To illustrate the complexity of this issue, we will present a number of the variables that can arise in this regard – not for the purpose of providing bottom line instruction, but just for the purpose of showing the potential issues, and the reason that a Rav must be consulted regarding the individual case.
We will then give examples of some of the very simple, straightforward cases, in order to show the applications of the above principles in practice.
Some variables:
To attain the status of the city one is visiting, one must have prior intent to be there at daybreak of Purim in that city. At which point does one’s intent establish his status? Some say that this depends on one’s intent at the time that he departed from his home.156 Thus if, for example, a Jerusalemite left his home for a different city intending to return home before daybreak of the 14th, he retains the status of a Jerusalemite and observes Purim on the 15th. Thus, even if his plans change yet before Purim and he ends up remaining in that city for all of Purim, he observes Purim only on the 15th.157 However, Chazon Ish (151) rules that one’s intent at nightfall of the 14th determines his status. Thus, in the above case, since at nightfall one had intended to be in the other city at daybreak, he is considered a resident of that city and observes Purim on the 14th.158
If one intends to be in a different city at daybreak of Purim there, must he arrive there before Purim in order to be considered a resident of that city for Purim? If a Jerusalemite left his home for a different city intending to be in that city at daybreak of the 14th, but he arrived there only after nightfall, when Purim has already begun, many Poskim maintain that he still observes Purim on the 14th since he arrived there before daybreak of the 14th.159 However, Chazon Ish maintains that he attains the status of that city only if he arrives there before nightfall of the 14th, whereas if he arrives after nightfall, once Purim has already begun, he retains the status of a Jerusalemite. [In the reverse case – of a non-Jerusalemite traveling to Jerusalem with intent to observe Purim in Jerusalem on the 15th – all agree that he must arrive in Jerusalem before nightfall of the 14th in order to be exempt from observing Purim on the 14th.160]
If a visitor to a different city began Purim in that city intending to be there at daybreak, but then ended up returning home before daybreak. According to Chazon Ish, if a Jerusalemite had been visiting in a different city at nightfall of the 14th with intent to be there at daybreak, he becomes conclusively obligated to observe Purim on the 14th. Thus, even if he ends up returning home before daybreak, he remains obligated to observe Purim on the 14th even though he is now back in Jerusalem. However, many rule that one will have the status of the city he is visiting only if he both intended in advance to be there at daybreak, and was actually there at daybreak. However, if he ended up leaving the area before daybreak, he is not considered a resident of that place. Thus if a Jerusalemite arrived in a different city before the fourteenth intending to still be there at daybreak – which would have established him as a non-Jerusalemite for Purim – but he then ended up returning to Jerusalem before daybreak, his status reverts to that of a Jerusalemite.161
Where is a Yeshivah student considered as living? In many instances the variables of the halachah will depend on where one actually lives. For example, according to some opinions, a Jerusalemite who was elsewhere for the 14th and celebrated Purim there, and then returned home for the 15th, will have to observe Purim again on the 15th. Whereas, a non-Jerusalemite who celebrated Purim on the 14th, and then visited Jerusalem for all of the 15th, will not have to celebrate Purim again (see below, at footnotes 164-166). Thus, take the case of a Yeshivah student who lives in some other city but studies at a Yeshivah in Jerusalem - and lodges there for the duration of his studies. If this student returns home for the 14th and celebrates Purim there, and then returns to his Yeshivah in Jerusalem for the 15th, how do we view him? If we deem him a Jerusalemite, he will have to observe Purim again upon returning to Yeshivah. If we deem him a non-Jerusalemite, he will not have to observe Purim again. [This is equally relevant to a student from abroad who came to study in Jerusalem for a year. If he goes to some other city (e.g. Bnei Brak) for the 14th and then returns to his Yeshivah in Jerusalem for the 15th, is this a case of a Jerusalemite returning home for the 15th (who would have to celebrate Purim again) or of a non-Jerusalemite visiting Jerusalem for the 15th (who would not have to celebrate Purim again, according to this opinion)?]
Some assume that as long as he does not intend to settle permanently in Jerusalem, he is considered a non-Jerusalemite (as the halachah is with regard to keeping two days of Yom Tov).162 Others consider him to be a permanent resident in the place where the Yeshiva is.163
We will address another two interesting questions, which further illustrate the complications that can arise in this regard. These questions as well are presented only in order to show the potential issues; and, when relevant, a Rav should be consulted:
Question: If one will be in a city other than Jerusalem on the fourteenth, and in Jerusalem on the fifteenth, will he be obligated to observe Purim on both days?
Discussion: Talmud Yerushalmi (Megillah 2:3) rules that if one who lived outside of Jerusalem “transferred his place of residence” to Jerusalem for the 15th, he becomes obligated to celebrate both days. Some understand this to mean that indeed, if a non-Jerusalemite has celebrated Purim at home on the 14th, and then travels to Jerusalem for the 15th (according to the guidelines discussed above), he become obligated again on the 15th.
Others explain that Yerushalmi refers to a person who actually moves permanently to Jerusalem after celebrating at home on the 14th; while one who celebrated Purim at home on the 14th and merely visits Jerusalem for the 15th (even if he arrives there before the 15th intending to remain there through daybreak of the 15th), is not obligated to celebrate Purim again in Jerusalem.164 However, a Jerusalemite who spent the 14th elsewhere and celebrated Purim there, and then returns home for the 15th, will indeed be obligated to observe Purim again at home even according to this opinion – no different than a person who moved to Jerusalem.165
Thus, a Jerusalemite who spent Purim in a different city and then returns home before the 15th, must indeed observe Purim again. Regarding a non-Jerusalemite who observed Purim at home on the 14th, and then visits Jerusalem for the 15th, the law in this case is subject to dispute. In all cases, a Rav should be consulted so as to receive guidance according to the particulars of the case, and also regarding the berachah.166
Question: If one will be in Jerusalem for the 14th, and then in a different city for the 15th, will he be exempt from observing Purim altogether?
Discussion: In the case of a non-Jerusalemite visiting Jerusalem for the 14th, since he came to Jerusalem in the first place knowing that he will not be there for the 15th, he does not attain the status of a Jerusalemite, and he reads on the 14th.167
In the case of a non-Jerusalemite who traveled to Jerusalem for the 14th intending to remain there for the 15th, but then returned home before the 15th; and also in the case of a Jerusalemite who traveled elsewhere before the 15th, there is debate as to whether he becomes exempt from observing Purim entirely.168 However, even according to the approach that one will be exempt in such cases, one is not allowed to create such a situation. If one was in Jerusalem on the fourteenth, he must remain there until after dawn of the fifteenth, so as to observe Purim properly then.169 If one is forced to be in Jerusalem for the 14th and outside of Jerusalem for the 15th, a Rav should be consulted to determine how to handle the situation in practice.
Let us approach some of the simpler, straightforward practical cases. Note: we will discuss only cases that do not involve a change of plan. In any case of a change of plan, a Rav should be consulted (due to the many factors discussed above).
A non-Jerusalemite who travels to Jerusalem:
If one traveled to Jerusalem before nightfall of the fourteenth, intending all throughout170 to be in Jerusalem at daybreak of the fifteenth, he is considered a Jerusalemite, and observes Purim only on the fifteenth.
If one traveled to Jerusalem after daybreak of the fourteenth, he retains the status of a non-Jerusalemite and must still observe Purim on the fourteenth even though he is in Jerusalem.
If he intends to remain in Jerusalem for the fifteenth, he may be obligated to observe Purim on the 15th as well (see above, page 614) and a Rav should be consulted.
If after observing Purim at home on the 14th, one traveled to Jerusalem on the 15th for a visit during the nighttime hours only, or during the daytime hours only, he need not keep any of the Purim mitzvos in Jerusalem.
A Jerusalemite traveling to a different city:
If a Jerusalemite traveled to a different city before nightfall of the fourteenth171 intending all throughout172 to remain there through daybreak of the fifteenth,173 he is deemed a resident of that other city and he observes Purim on the 14th only.
If he arrived at the other city after nightfall of the fourteenth, a Rav should be consulted.174
If a Jerusalemite traveled to a different city intending to return to Jerusalem before daybreak of the fourteenth,175 he retains the status of a Jerusalemite, and reads the Megillah only on the 15th. Even though he is in that city on the eve of the 14th, when the Megillah is read there, he does not have to hear the Megillah reading.
If a Jerusalemite visits a different city on the 14th during the nighttime hours only, or during the daytime hours only, he is not obligated in any of the Purim mitzvos on the 14th, and observes only the 15th.
144 The location of the ancient city of Shushan is unclear. Some maintain that it is the Iranian city called Hamadan, which is where the graves of Mordechai and Esther are assumed to be. See Ohr LeTzion IV, 55:5 regarding the veracity of this claim. Others claim that it is the city of Susa or Shush, located in the southwest of Iran.
145 See Ohr LeTzion IV, 55:5.
146 See Pe’as Hashulchan, Hilchos Eretz Yisrael 3:15. A number of works have been published on the subject. See, for example, Megillah Bemukafos Chomah by R’ Yehudah Zoldan.
147 Shulchan Aruch 688:4 states that the Megillah is read on both days in such cities, and Mishnah Berurah there, note 10, adds that the same applies to matanos la’evyonim and the Purim feast. However, regarding mishlo’ach manos, Beiur Halachah 696 ד"ה או של is uncertain as to whether it too must be repeated on the 15th.
Mishnah Berurah (693:6) rules also that Al Hanissim is recited in Shemoneh Esrei and in Bircas Hamazon on the 15th. However, several contemporary Poskim write that this is not customarily done (Luach Eretz Yisrael; Pe’as Hashulchan, Hilchos Eretz Yisrael 3:15). Additionally, the Purim Torah reading is not read on the 15th (Pe’as Hashulchan ibid.).
148 As inferred by Chazal from Yehoshua 19:35; see Megillah ibid.
149 See, for example, Kerachim Umukafim by R’ Shimon Mualem.
150 This is expressed by the Gemara (Megillah 19a) with the phrase פרוז בן יומו נקרא פרוז – “a one-day-resident of an unwalled city is deemed a resident of the unwalled city.”
151 See Mishnah Berurah (688:12) and Sha’ar Ha’tziyun (13).
152 If he remains in that city for the 15th, he is exempt from observing Purim then. If he returns home for the 15th, he may be obligated to observe Purim again at home; see below, page 614.
153 Rashi, Megillah 19a; Shulchan Aruch 688:5 (see Be’er Hagolah there), and Mishnah Berurah there note 12. [Cf. Rosh, Megillah 2:3, who maintains that the status of a non-Jerusalemite who travels to Jerusalem, his status depends on where he intends to be at daybreak of the 14th.]
154 When the 15th of Adar falls on Shabbos, the mitzvos of Purim are spread over three days: The mitzvos of Megillah and matanos la’evyonim are performed on the 14th (Friday); Al Hanissim is recited on the 15th (on Shabbos); and the mishlo’ach manos along with the Purim feast are performed on the 16th (Sunday). In this case, the Poskim debate which day one must be in Jerusalem in order to celebrate Purim as the Jerusalemites do; see Shalmei Todah 40 for a full discourse on the subject.
155 Teshuvos Ohr LeTzion IV:55, note 8.
156 According to this approach, the matter depends specifically on when he leaves his home. Were one to leave his home for an extended trip that will include stops at a number of destinations before Purim, his status is determined only according to his intent when he left his home.
157 Rosh, as understood by Matteh Yehudah 688:5. [Some Poskim understand this to be the position of Mishnah Berurah as well (688, note 12); see Har Tzvi 119.] See Das Yomayim Chapter 4, and Hilchos Chag Bechag – Zer Aharon 22:13, for a defense of this view against the challenges raised by Chazon Ish.
Some maintain that even this opinion only follows one’s original intent where his change of plan was not his own choosing, but was due to circumstances beyond his control. However, in a case where one consciously changed his mind, even according to this opinion, his status is re-established according to his new intent at any point before daybreak of the fourteenth. Thus, for example, in the case of the Jerusalemite who had traveled to a different city intending to return home for Purim, if he changed his mind before daybreak of the fourteenth and decided to stay in that city, he is deemed a resident of that city and reads the Megillah on the fourteenth (Sha’arei Yitzchak, Kellalim 2; and Simanim 4:1; see also Ha’ir Hakodesh Vehamikdash, Vol III 26:3-4).
158 Some Poskim agree with Chazon Ish that a change of intent before Purim will change one’s status; yet whereas Chazon Ish maintains that one can change his status (by intending to remain in the city he is visiting) only until nightfall of the 14th, these Poskim maintain that one can change his status at any point before daybreak; see Sha’arei Yitzchok, Kelalim 2:8, Das Yomayim, Chapters 31-32.
159 Sha’arei Yitzchak, Kelalim 2:7; Har Tzvi, Vol II, 128:7. This also seems to be the position of Pri Megadim (Mishbetzos Zahav 688:6), and of Mishnah Berurah (688, note 12) as well.
160 A non-Jerusalemite who is home at the onset of the 14th, when Purim begins in his hometown, is obligated to observe Purim then regardless of his intents. While a Jerusalemite may become obligated in Purim on account of arriving in a different city before daybreak, a non-Jerusalemite cannot exempt himself from observing Purim in his hometown unless he has departed yet before the onset of Purim there.
161 Taz, 688, note 6; Eliyah Rabbah 688, note 8. Mishnah Berurah (688, note 12) cites the opinion of Taz.
162 Hilchos Chag Bechag 9, footnote 16
163 Shevus Yitzchak 1:7, Shalmei Todah 37:8
164 See Chazon Ish 152:2 for discussion of the differing approaches.
165 See Ran and Ritva, Megillah 19a; and see Har Tzvi, II, 128:15.
166 As even regarding a Jerusalemite returning home, some Poskim maintain that he in any event should not recite the berachah on the repeated reading; see, for example, Moadim Uzemanim, Vol. II, 184:5.
167 Mishnah Berurah 688, note 12; Chazon Ish, 152:6.
168 See Chazon Ish ibid.; and see Moadim Uzemanim II, Chapter 184:10, and footnote 3.
169 Hasagos HaRaavad, Rif folio 6a; Taz 688, note 6; Chazon Ish, 152:6.
170 That is, this was his intent when he departed, and also at nightfall of the fourteenth.
171 That is, he arrived yet before nightfall of the fourteenth.
172 That is, this was his intent both when he departed, and also at nightfall of the fourteenth.
173 That is, he intended to still be there at daybreak of the fifteenth.
174 This case is again subject to the differing opinions cited above, as to whether one must arrive at his destination by nightfall in order to be considered a resident of the area (see Sha’arei Yitzchak Part 2, 2:4, with footnote 9).
175 That is, at no point did he intend to remain in the other city until daybreak. If either when departing, or at nightfall, he intended to remain in that city until daybreak, but he then had a change of plans, a Rav should be consulted.