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As a follow up to this question, if someone intentionally sends an aveil (within a year after the loss of a parent) mishloach manot which include "tafnukim", is the sender considered as having fulfilled his obligation? (assuming that this is not a case of charity and is in a place where the local custom is NOT to give well wishing to mourners*).

The halacha in O"C 696:6 reads

יש מי שאומר יא שהאבל חייב לשלוח מנות: הגה אבל אין שולחין לאבל כל י"ב חדש (מהרי"ל) וכמו שיתבאר יב בי"ד סי' שפ"ה ע"ש ואם אין בעיר אלא האבל עם אחר חייב לשלוח לאבל כדי לקיים משלוח מנות אלא אם כן מחל האבל על מנתו (מהריב"ש):

and the Magen Avraham relates

מי שמת אביו בפורי' לשנה הבא' ישלח מנות ובאותו שנה ישלח מעות או בשר לעניים רק לא תפנוקים העשוים לשמחה וכל דבר של שמחה לא ישלח ולא ישלחו לו

I'm not sure what qualifies as "tafnukim" or devar shel simcha, but if someone sends them intentionally, is he yotzei his obligation to send or is the sending invalid?


*the Rama (and notes) to Yoreh Deah 385:3

Gloss: It is forbidden to send [or bring] gifts to one who is in mourning for his father or mother, throughout the twelve months [of mourning], and even on the Sabbath, in a locality where it is the adopted custom not to extend to him a greeting of peace on the Sabbath;20 MaHaRIL, Resp. 31 — G. With respect to sending gifts to a mourner on Purim, v. M.Abr. to O.Ḥ. § 696, n. 12 who permits and TaZ (ibid.) who forbids. A mourner is permitted to recite the שהחיינו Benediction (‘Blessed art thou … who hast granted us life and sustenance and permitted us to reach this season’) whenever necessary, e.g., on Ḥanukkah or when partaking of a new fruit or the like — R.E.Z. Margolis. but in a localtiy where it is the adopted custom to extend to him a greeting of peace on the Sabbath, this too, is permissible.

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