Parshas Vayigash – 5785 – Intriguing Questions & Answers

Magic Shows in Halacha

Q: I am often asked whether it is permitted to watch magic shows, or perhaps there is a concern for the prohibition of kishuf (sorcery) or similar issues.

A: The general ruling is that since it is widely understood that there is no real magic involved and that these performances are simply sleight of hand, it is permissible. However, some Poskim recommend that the performer clarify to their audience that their acts are entirely sleight of hand and illusions, not sorcery. We will now explain the reasoning for this ruling.

The Shach (Yoreh Deah 179:17) quotes the Bach, who writes that sleight of hand (achizas einayim), when performed with an act, would constitute an act punishable by lashes. The Chochmas Adam (Klal 85, Din 6) rules that hiring and paying a magician violates the prohibition of lifnei iver. See further in Pischei Teshuva (ibid. 7) and Shevet HaLevi (5 (129:who are stringent in these cases.

On the other hand, in Igros Moshe (Vol. 8, Yoreh Deah 4, §13), R’ Moshe has difficulty with the notion that sleight of hand performances constitute the prohibition of kishuf. He points out that some people are born with unique strengths or abilities, like Shimshon’s exceptional strength: Is it reasonable to suggest that we should forbid a person from using their natural talents? He further brings proofs to permit such performances, but hesitates to argue on the stringent opinions of earlier Poskim. When asked, he tried to avoid answering, but ultimately held that these performances are indeed permitted. He recommended that magicians announce to the audience that their performances involve no real sorcery but consist entirely of natural techniques.

Many leading Poskim have ruled similarly, since modern magic shows do not involve genuine kishuf, and thus are entirely permissible because they rely on natural means.

Attending a Pidyon HaBen on a Yahrtzeit

Q: Is it permitted for someone who has a yahrzeit to attend a Pidyon HaBen on that day?

A: It seems to me that it is indeed permitted to participate in a Pidyon HaBen on a yahrtzeit. It is also worth noting that the stringencies against attending a wedding, as mentioned in the Rema, only apply to the yahrtzeit of a parent and not to the yahrtzeit of a brother, sister, or other relatives.

First, let us clarify the practice of refraining from attending a Simchah on a yahrtzeit, even past the first year of aveilus.

The Rema (Yoreh Deah 391:3) and in Siman 402:12 writes that it is prohibited to eat at a seudah the of the yahrtzeit for one’s father or mother. The Shach (ibid. 8) cites the Levush, who writes that he did not observe such a minhag. Commenting on this, the Shach writes, “I say that in situations that are uncommon, there is no established minhag, as I explained earlier in Yoreh Deah (190:3). He concludes that “not observing is not proof,” and that he personally observed the custom to prohibit. Furthermore, in Siman 402, the Rema writes that it is forbidden. This indeed has become the accepted custom in our time.

Some argue that the minhag applies only to wedding meals, while other seudos mitzvah or seudos reshus (non-mitzvah, or optional) are permitted. See the Pischei Teshuvah (8), who quotes the Makom Shmuel (§80), who explains that this refers specifically to seudos chasunah involving celebratory music for the chosson and kallah. However, meals for a Bris, Pidyon HaBen, or siyum masechta, are permitted.

The Pri Megadim (Orach Chaim, 444, Mishbetzos Zahav, 9) also writes that on the night of a yahrtzeit, it is permitted to participate in a meal celebrating a siyum—and implies even if the individual himself did not complete it. Similarly, the Sheilas Yaavetz (2:184) writes that only chasunah meals are included in this minhag, and permits participating in other seudos reshus, and certainly in other seudos mitzvah. This is also stated in Chochmas Adam (Klal 171:11) and the Kitzur Shulchan Aruch (221:7), and many other Acharonim. Nonetheless, for the first yahrtzeit, the minhag is to be stringent.

In addition to all the above, it should be noted that some maintain that the minhag only applies during the first year of aveilus, i.e. the first yahrtzeit. See the Lechem Hapanim (Kuntrus Acharon), which cites the Maaneh Lashon and many other Poskim who distinguish between the first year, when it is prohibited, and subsequent years, when it is permitted. He also writes this distinction in the name of his father-in-law, the Magen Avraham, as cited in the Beis Lechem Yehudah.

Additionally, the Beis Lechem Yehudah (§ (376proves that according to the Arizal, the halachah follows the Maaneh Lashon, that even seudos chassunah are permitted in subsequent years. The Chochmas Adam also quotes the Beis Lechem Yehudah, as does the Mishmeres Shalom. However, the Taz and Shach (Yoreh Deah, 395:3) write that it is prohibited even in subsequent years. Similarly, Hagaon R’ Zalman Margolios (Aveilus, seif 24) also prohibited it in subsequent years, permitting only meals that seudos simchah, such as those that do not involve the celebration of a wedding. The Be’er Heitiv (Yoreh Deah 395:3) similarly writes that even according to the lenient opinions, as quoted in the Levush, it is nevertheless forbidden to attend seudos shel simchah during the first year, even if it is a leap year (i.e. the yahrtzeit extends more than 12 months due to it being a leap year).

Some Poskim suggest that it is permissible to attend the wedding of one’s grandchild, as this is considered a yom ratzon and a zechus for the deceased parent. See Nishmas Yisroel. In practice, the Poskim write that it is permitted to attend a Pidyon HaBen on a yahrtzeit.