“Question: What should a bechor do on ta’anis bechorim when there is no viable option of attending a siyum?
Introduction: The Shulchan Aruch (Orach Chayim Siman 470 se’if 1) rules that firstborns are supposed to fast on Erev Pesach (and this includes both firstborns from the father or from the mother). There is no mention in the Shulchan Aruch that if one attends a siyum (or any other se’udas mitzvah) then this will exempt him from the ta’anis. The Magen Avraham (ibid, at the beginning of the siman) quotes an opinion (the Olas Shabbos in the name of the Maharash Halevi) that allows bechorim to eat at a se’udas bris milah, but the Magen Avraham himself disagrees with this opinion. The Mishna Berura (Siman 470 s.k. 10) writes that whether or not bechorim may eat at a se’udas mitzvah (such as a se’udas bris milah or pidyon haben) depends on the minhag of each area.
Although we find virtually no mention of attending a siyum maseches in the earlier Poskim, the Mishna Berura concludes that the minhag in many areas is to be lenient and to eat even at the se’udah of a siyum (masechto) and even if the bechorim in attendance have not themselves finished the masechto; since regarding the individual making the siyum it is considered a se’udas mitzvah, all [bechorim] who are attending may participate in the se’udah. The Mishna Berura (ibid) also writes that the minhag is that the mesayem finishes the masechto in front of the bechorim, and they listen to, and participate in the siyum and then partake of the se’udah.
As we have previously discussed, many bechorim are lenient and attend a siyum on Erev Pesach, and consider this as having attended a se’udas mitzvah which, according to some authorities, exempts the attendees from fasting. The reason for this lenient conduct appears to be because the institution of ta’anis bechorim is a minhag (see Mishna Berura ibid s.k. 7) and generally people are weaker nowadays (c.f. Igros Moshe Orach Chayim volume 4 Siman 69:4) than they were in previous generations and were bechorim to fast on Erev Pesach this is likely to impair their ability to fulfil all mitzvos of leil haseder (i.e. drinking four cups of wine and eating matza) properly.
Discussion This year [5780] because of the COVID19 pandemic, many bechorim cannot attend Shul and consequently have no access to a siyum, which they would usually rely on to exempt them from fasting. We need to discuss if there are any other acceptable possibilities that would exempt bechorim from fasting, if they are not able to make or attend a siyum maseches.
• Listening to a siyum on the phone: It is quoted in the name of Rav Shlomo Zalman Auerbach (quoted in the sefer Ma’adanei Shlomo, Pesach page 2) that if a person has no ability to attend a siyum, he can listen to a siyum on the phone and rely on this participation to not have to fast on Erev Pesach.
• Making a siyum oneself: Generally, the minhag is to make a siyum on an entire masechto (see Mishna Berura s.k. 10) or a full seder of mishnayos (see response B’tzeil Hachochmah volume 4 response 99). Some opinions (Binyan Shlomo Siman 59; however the B’tzeil Hachochmah ibid disagrees) allow one to make a siyum on completing an individual masechto of mishnayos. Although this is not the generally accepted opinion, in extenuating circumstances this can be relied upon.
Conclusion: Regarding ta’anis bechorim, in extenuating circumstances a bechor who is not able to make or attend a regular siyum can listen to a siyum on the phone, or consider finishing one masechto of mishnayos and making a siyum on this.
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