In light of the ongoing war and widespread flight cancellations, the prominent Yerushalayim posek, Rav Moshe Brandsdorfer, Gaavad of Heichal Hora’ah, has issued an urgent and far-reaching psak regarding residents of Yerushalayim stranded abroad, as well as visitors from chutz la’aretz who remain in Yerushalayim against their will.

Rav Brandsdorfer writes that he was asked about a pressing matter affecting many individuals: due to the wartime situation, numerous residents of Yerushalayim have found themselves stuck in chutz la’aretz and unable to return home for Purim because of canceled flights. Similarly, many visitors from chutz la’aretz who had traveled to Yerushalayim with plans to return home for Purim are now unable to leave and remain in the Ir HaKodesh involuntarily.

In his written ruling, Rav Brandsdorfer explains that according to the Shulchan Aruch (Orach Chaim 688:5) and the Mishnah Berurah (ibid. 12), when one is delayed due to circumstances beyond his control and is currently outside his place of residence against his will, he must observe Purim according to his home location — not according to where he presently finds himself.

Accordingly, a resident of Yerushalayim who left before Purim with the intention of returning home for the Yom Tov, but was delayed due to the war and remains in a city in chutz la’aretz, must, according to the strict letter of the law, observe Purim on the 15th of Adar as a ben Yerushalayim. Conversely, a resident of chutz la’aretz who traveled to Yerushalayim with the intent to return home for Purim, but is now stranded in Yerushalayim, must read the Megillah and observe the other mitzvos hayom on the 14th of Adar, despite physically being in Yerushalayim.

Rav Brandsdorfer explains that the fundamental principle in this matter hinges upon a person’s intent at the time he left his home. One’s original mindset and plan at departure determine his halachic status. Therefore, if at the time he left his city — even well before Purim — he intended to be back home for the time of the Megillah reading, and only due to oneis related to the war was he prevented from returning, his status follows his original intent.

He notes, however, that there is significant discussion among the Rishonim and Acharonim on this topic. The Chazon Ish disagrees with the ruling of the Mishnah Berurah, maintaining that the determining factor is one’s intent at the onset of the night of the 14th of Adar. Nonetheless, Rav Brandsdorfer writes that the prevailing ruling of the poskim follows the Mishnah Berurah, that the determining moment is one’s intent at the time of departure from home.

In conclusion, Rav Brandsdorfer rules: “Therefore, in my humble opinion, as far as halachah l’maaseh, all those who were delayed and remain against their will outside their place of residence must observe and conduct Purim according to the place from which they departed. That is, a resident of Yerushalayim must observe on the 15th even if he is presently in chutz la’aretz, and a resident of chutz la’aretz must observe on the 14th even if he is presently in Yerushalayim.”

At the same time, in order to take into account the views of other poskim, he advises that such individuals should observe both days — the 14th and the 15th — with respect to Krias HaMegillah and the other mitzvos hayom. Regarding which day the berachah should be recited, he notes that the matter depends on various detailed halachic considerations and one should consult a competent rav or hear the Megillah from someone else, as elaborated in the Biur Halachah there.

{Matzav.com}