Purim – Halacha According to the Sephardic Practice

Time of the obligation to hear or read the Megillah

5. One is obligated to read or hear Megillat Esther both on the night of Purim and during the day. For the nighttime reading, one may read the Megillah at any point throughout the night until alot hashachar, and for the daytime reading, one may read the Megillah from netz hachamah until shkiyah.[1]
6. One may read the Megillah after alot hashachar without a berachah if he did not read it at night. However, in extenuating circumstances, the Megillah may be read with a berachah before alot hashachar for the daytime reading.[2]
7. If one did not read the Megillah during the daytime and shkiyah is approaching, he should only recite a berachah on the reading if he is able to finish it before ben hashmashot; otherwise, a berachah should not be recited.[3]
8. If one did not read the Megillah at night, there is no way to compensate for the missed reading.[4]
9. If possible, the Megillah should preferably be read at night after the zman of Rabbenu Tam. However, if this will inconvenience the congregation, then it may recited earlier.[5]

One who can’t hear both readings

6. If one is unable to hear both Megillah readings, but will be able to hear one of them, he should hear the daytime reading instead of the nighttime.[6]

Eating and Drinking before Hearing the Megillah

10. One may not eat a meal before listening to the Megillah, for either the nighttime or daytime readings.[7]
11. One may eat or drink fruit, vegetables, coffee, or other drinks, and less than a kebetzah of bread or mezonot before hearing the Megillah.[8] However, one who is stringent not to eat or drink anything before hearing the Megillah is praiseworthy.[9]
12. One who celebrates Purim on the fourteenth of Adar and finds it difficult to concentrate when hearing the Megillah after fasting on Taanit Esther may eat just enough to help him concentrate. However, before he eats, he should ask someone to remind him to go to the Megillah reading so that he should not get distracted by eating and miss it.[10]
13. Some people have the custom to immerse in a mikveh before or after Minchah prior to reading the Megillah.[11]

Reading the Megillah with a minyan

13. One should most preferably find a minyan of people who are hearing the Megillah and take part in their minyan. However, if he cannot find a minyan, then the Megillah may be read without one.[12]
14. While one should preferably go to a larger minyan to hear the Megillah reading, if by praying with the larger minyan one will not be able to hear the Megillah read properly, he may pray with any minyan.[13]
15. A Sephardi who attends an Ashkenazic Megillah reading, or vice versa, has fulfilled his obligation.[14]

14. Sephardim should make their own minyan for the Megillah reading and not attend an Ashkenazic Megillah reading, even if the Ashkenazic reading will have a larger congregation.[15]

Those Who Are Obligated to Hear the Megillah

20. Men and women, including converts, are obligated to read or hear the Megillah.[16]
21. A woman who cannot attend the Megillah reading in the synagogue for whatever reason must still listen to it read from a kosher Megillah by someone who knows how to read it properly.[17]
22. It is certainly praiseworthy to bring one’s children who are under the age of bar or bat mitzvah to the synagogue to listen to the Megillah.[18] However, if the child will cause disturbances during the reading, such as by excessively banging by Haman’s name or talking loudly or crying, and will thus prevent others from fulfilling their obligation of listening to the Megillah, then it is better not bring the child at all.[19]
23. A deaf person who cannot hear what he is saying must read the Megillah to himself. A hearing person’s obligation is not fulfilled if he heard the Megillah read by such a person.[20]
24. A blind or mute person is obligated to hear the Megillah.[21]
25. A convert is obligated to hear the Megillah on Purim, and may even read it for others.[22]

Reading the Megillah for others

Reading if one already fulfilled his obligation

21. One who already fulfilled his obligation to recite or hear the Megillah may nevertheless read the Megillah for one who has not yet heard it.[23]
22. Even though one has already read the Megillah in the synagogue, he may still recite all the berachot again, including SheHecheyanu, when reading for women or others who did not come to the synagogue.[24]

Reading for women or from a woman

24. One who will be reading the Megillah for women should recite all of the berachot, both the ones before and after the Megillah reading, just as he would in the bet hakeneset.[25] However, the berachah of HaKel HaRav et Rivenu should not be recited unless there are ten people (men or women[26]) present.[27]
25. A woman should not read the Megillah for a man.[28] However, if there is no one else available who can read the Megillah, she may.[29]

Allowing a minor to read the Megillah

25. One must hear the Megillah reading from someone who is also obligated in the mitzvah. Therefore, one may not fulfill his obligation through listening to a minor’s reading.[30]

Treating the Megillah with respect

27. Preferably, one should wash his hands before reading from a kosher megillah that is written on parchment.[31]
28. If one’s kosher megillah that is written on parchment falls on the floor, one does not have to fast, but he should give tzedakah.[32]

A Kosher Megillah

35. Sephardim generally use a Megillah that has an extra page at the end of the Megillah. Many Ashkenazim are not particular to have this. If a Sephardi hears the Megillah read from an Ashkenazic Megillah, he has nevertheless fulfilled his obligation.[33]
36. Sephardim are particular to use a Megillah that is attached to a stick at the end (i.e., an eitz chaim). Many Ashkenazim do not have this on their Megillot.[34]
37. It is permitted to use a Megillah that has nekudot or te’amim, but one should not initially do so if he has another Megillah that he can use instead.[35]
38. Strictly speaking, a Megillah does not need tagin (small crowns at the top of some of the letters), but it is proper to have tagin to satisfy the opinions of the poskim who require it.[36]
39. The berachot should preferably not be written at the beginning of the Megillah, but if they are, the Megillah is nevertheless kosher.[37]
40. A Megillah needs to have most of the words kosher.[38]
41. A Megillah is not required to have the word “HaMelech” at the beginning of every column.[39]
42. A Megillah that has pictures on it is permitted to be used, but if the pictures have captions, the Megillah should not be used.[40] Initially, one should not purchase such a Megillah.[41]

Reciting the Berachot

Standing or sitting

47. The chazzan must recite the berachot on the Megillah, and must read the Megillah while standing.[42]
48. Some congregations have the custom to stand during the recitation of the berachot on the Megillah,[43] and some congregations have the custom to sit.[44] If one is with a minyan that stands during the berachot of the Megillah, then one should also stand with the minyan, even if his own custom is to sit, and vice versa.[45]
49. Those who have the custom to stand during the berachot should follow their custom, even when reading for a woman at home. However, during the actual Megillah reading, one does not need to stand.[46]
50. When reading in the synagogue, it is proper for two people to stand next to the chazzan, one to his right and one to his left.[47]
51. Before reading the Megillah, the chazzan should announce that he has intent to fulfill the congregation’s obligation of the mitzvah. He should also announce that those who are listening should have intent to fulfill their obligation through the berachot and the reading of the chazzan.[48]
52. It is proper for the chazzan to unravel the megillah and fold it over before the Megillah [49]
53. Before reading the Megillah, three berachot are recited:[50]
    1. Al Mikra Megillah.
    2. SheAsah Nissim.
    3. Before the nighttime reading, one also recites SheHecheyanu.[51]
54. The nusach of the berachah on the Megillah is al mikra Megillah and not lishmo’a Megillah, even when reading the Megillah for a woman.[52]
55. Sephardim do not say the berachah of SheHecheyanu on the daytime Megillah reading, while Ashkenazim do. Therefore, if a Sepharadi person hears an Ashkenazi reciting a SheHecheyanu at this time, he should not answer amen out loud, and should only think it.[53]
56. If a Sephardi is reading the Megillah for an Ashkenazi during the day, the Ashkenazi should recite the berachah of SheHecheyanu on his own.[54]
57. If one forgot to recite one of the berachot on the Megillah, he may recite them at any point, even in the middle of reading the Megillah. However, if he already concluded the Megillah reading, he may no longer recite the berachot. If he forgot to recite SheHecheyanu at night, he should recite it during the daytime reading.[55]
58. An avel who is in the twelve months of mourning for the passing of a parent or the thirty days of mourning for the passing of a sibling, child, or spouse may read the Megillah for the congregation.[56] Similarly, he may recite all of the berachot when reading the Megillah for himself or for those who were unable to hear the Megillah in the synagogue.[57]

Reading along with the chazzan

53. If one has a kosher megillah and wants to read along with the chazzan, he may even recite the berachot with the chazzan. However, it is preferable to listen to the berachot from the chazzan and answer amen along with the rest of the minyan.[58]
54. One who is using a kosher megillah and is reading along with the chazzan does not have to unravel his megillah when reading it.[59]
55. It is proper for anyone who has a kosher megillah to use it when following along with the chazzan, since if one missed a word, he may read it from his own megillah and unquestionably fulfill his obligation.[60] If one cannot attain a kosher megillah to follow along with, he should still follow along with a printed megillah, and if he misses a word, he should read it from the printed megillah.[61]
56. Preferably, if one who has a kosher megillah decides to read along with the chazzan, he should read along loud enough to hear his own voice. However, if one read along without hearing his own voice, he has nevertheless fulfilled his obligation.[62] Nevertheless, it is better for one not to read along out loud with the chazzan if by doing so he will be disturbing the people around him who are trying to fulfill their obligation by hearing the chazzan.[63]
57. If one cannot attain a kosher megillah and cannot hear the Megillah being read from a kosher megillah, he should try to read the Megillah from a printed book, without the berachot.[64] If one cannot even obtain a printed megillah, then one should recite Hallel without a berachah.[65]
58. One who was falling asleep while reading the Megillah has fulfilled his obligation; however, one who was falling asleep while listening to the Megillah has not fulfilled his obligation, and must hear it again.[66]

Listening to the Megillah through technological means

55. One may not fulfill his obligation of listening to the Megillah by hearing it read on the radio, even if it is being read at that moment.[67] However, if the radio is live, one may answer amen to the berachot.[68]
56. If the synagogue is very large and it is difficult to hear all of the words of the Megillah clearly, a microphone may be used. However, to fulfill one’s obligation, one must still be situated in such a spot that had the baal korei not used a microphone, he would have been able to hear the reading anyway.[69]

Interrupting the Megillah Reading

58. One may not speak during the Megillah reading until after the last berachah is recited.[70]
59. If a person speaks while listening to the Megillah, he has not fulfilled his obligation and must read the Megillah again, starting from the place that he spoke. He may do so from a printed megillah. He should catch up to the chazzan and then continue following along from there.[71]
60. One who is reading the Megillah may answer to Kaddish, Kedushah, or any berachah he hears.[72] However, if one is following along with the chazzan with a non-kosher megillah, he should not interrupt in the middle for any reason, since he will not be able to fulfill his obligation of hearing the Megillah.[73]

 Customs and Dikduk when reading

 Reading with the tune

59. The Megillah should most preferably be read with its cantillations. However, if one does not know the proper tune or does not know how to read with the cantillations, he may read the Megillah without them, and has fulfilled his obligation.[74]

Making noise when hearing the name of Haman

60. Many people have the custom to bang and stomp on the ground when Haman’s name is read.[75] Even though this custom has a proper source, in recent years the custom has begun to get out of hand, and one should refrain from practicing it.[76] However, so as not to dispose of the custom entirely, one may bang by Haman’s name after the Megillah reading has concluded.[77]

Dikduk in the Megillah

64. In perek 8, pasuk 11 of the Megillah, one should recite both laharog and velaharog, since it is unclear which is the proper nusach. If one did not do so, and he already finished reading the Megillah, he has fulfilled his obligation and does not need to read it again.[78]
65. In perek 9, pasuk 2, after reciting ve’ish lo amad bifneihem, one should repeat the phrase and change the last word to lifneihem.[79]
66. In perek 3, pasuk 4, one does not have to recite be’omram in addition to ke’omram.[80]
67. When reading (Esther 9:26) “Et ha’iggeret hazot,” the chazzan should shake the Megillah.[81]

The ten sons of Haman

67. The names of the ten sons of Haman should be read in one breath, beginning from the words chamesh meot ish, until the word aseret.[82] If one finds that he cannot read from chamesh meot ish in one breath, then he may begin from the words ve’et Parshandata.[83]
68. One who did not recite the pesukim with Haman’s ten sons in one breath has fulfilled his obligation.[84]
69. When reciting the names of Haman’s ten sons, one should be careful to recite every word, especially the word ve’et, which can easily be skipped when reading quickly.[85]

Reciting verses out loud

68. During the Megillah reading, there are four verses that are customarily read out loud by the congregation:[86]
    1. Perek 2, pasuk 5 — …איש יהודי היה בשושן הבירה
    2. Perek 6, pasuk 1 — …בלילה ההוא נדדה שנת המלך
    3. Perek 8, pasuk 15 — …ומרדכי יצא מלפני המלך
    4. Perek 8, pasuk 16 — …ליהודים היתה אורה ושמחה
    5. In Yerushalayim, it is customary to also recite perek 10, pasuk 3 (the last verse of the Megillah) out loud.

 End of the reading

72. After concluding the Megillah reading, the chazzan should first roll up the megillah before reciting the berachot.[87]
73. One should not speak at all until the chazzan has recited the end berachah.[88]
74. After reciting the Megillah, the berachah of HaKel HaRav et Rivenu is recited.[89]
75. After reciting the last berachah, it is customary to recite the following words three times:[90]

אָרוּר הָמָן בָּרוּךְ מרְדּכַי. אֲרוּרָה זֶרֶשׁ בְּרוּכָה אֶסְתֵּר.

אֲרוּרִים כָּל־הָרְשָׁעִים בְּרוּכִים כָּל־יִשְׂרָאֵל, וְגַם חַרְבוֹנָה זָכוּר לטוֹב:

 Teffilot of Purim

Dressing properly during praying

1. When praying in the synagogue on Purim, one should not dress in weekday clothing; instead, he should dress in clothing fit for Shabbat or Yom Tov.[91]

Arvit

5. Before praying Arvit, the mizmor of Al Ayelet HaShachar is recited.[92]
6. One should concentrate on the words of Emet, Ve’emunah kol zot, and one should have in mind to thank Hashem for all of the miracles that He has done for the Jewish Nation throughout the generations when we have been confronted with Amalek.[93]
7. After praying Shemoneh Esrei, a regular Kaddish is recited.[94]
8. After the Megillah and its berachot are recited, one recites ve’Atah kadosh yoshev tehillot Yisrael.[95] The chazzan then recites Kaddish Titkabal, Shir LaMaalot, Kaddish (yehe shelama), and Alenu.[96]

Shacharit

12. It is praiseworthy to arise early and pray at netz hachamah on Purim.[97]
13. During Shacharit, after Chazarat HaShatz, half-Kaddish is recited, and the sefer Torah is taken out for the reading of parashat VaYavo Amalek. The last aliyah of the Torah reading begins from the last pasuk of the second aliyah.[98] After keriat haTorah, half-Kaddish is recited, followed by Ashrei, and then skipping LaMenatze’ach.[99]
14. After Ashrei, one should recite U’Va LeTzion until the words veAtah kadosh yoshev tehillot, at which point the Megillah is read. After the Megillah reading with the recitation of its berachot, one should continue from where he left off in U’Va LeTzion. Kaddish is then recited, and the sefer Torah is then returned to its place.[100] Afterward, Bet Yaakov is recited along with the mizmor of Shir LaMaalot Lulei Hashem SheHayah Lanu (Tehillim, ch. 124), Shir shel Yom (without saying hashir shehayu omrim al haduchan), the mizmor of LaMenatze’ach al Ayelet HaSchachar, Kaveh, and then Alenu.[101]
15. Tachanun is not recited on both the fourteenth and the fifteenth of Adar.[102]
16. Hallel is not recited on Purim.[103]
17. When one recites laYehudim haytah orah vesimchah vesasson viykar, when reciting the word viykar, one should kiss his tefillin shel rosh.[104]
18. One who regularly puts on Rabbenu Tam tefillin should wear them before reciting Ashrei.[105]

Brit Milah that occurs on Purim

13. When a brit milah is on Purim, some communities have the custom to perform it before the Megillah[106] However, the general Sephardic custom is to perform the brit milah after the tefillot.[107]

 Purim on Motzaei Shabbat

18. When Purim is on motzaei Shabbat, one may not bring his megillah to the synagogue until after Shabbat.[108]
19. After Shemoneh Esrei, half-Kaddish is recited, followed by Shuvah Hashem Ad Matai until VeAtah Kadosh.[109]
20. It is customary to recite the berachah of Boreh Meorei HaEsh before the Megillah[110]
21. When reciting Havdalah after the Megillah, one should omit the berachah of Boreh Meorei HaEsh since he already said it before reading the Megillah. However, if one was not present at the synagogue, such as a woman, then one should recite the berachah of Boreh Meorei HaEsh in its proper place during Havdalah. If a woman does not know how to recite this berachah, then her husband may recite the berachah for her.[111]
22. If the chazzan forgot to recite Boreh Meorei HaEsh before reading the Megillah, he may even stop in the middle of the reading, between perakim, and recite it then.[112]

 Al HaNissim in Tefillah

23. Al HaNissim is recited in Shemoneh Esrei and Birkat HaMazon on Purim.[113]
24. Even before the Megillah reading, one should recite Al HaNissim in Shemoneh Esrei.[114]
25. In Shemoneh Esrei, Al HaNissim is added in the berachah of Modim before the words ve’al kulam. If one omitted Al HaNissim, he does not repeat Shemoneh Esrei. If one realized his error before completing the berachah, he may go back and recite it. If he completed the berachah, or even only started the berachah but recited Hashem’s Name, he does not go back to correct his error.[115] One may also not recite Al HaNissim between the berachot of Modim and Sim Shalom.[116]
26. If one mistakenly recited Al HaNissim where Yaaleh VeYavo is recited, and completed Shemoneh Esrei, he does not repeat Shemoneh Esrei. However, if he realized his mistake before completing the berachah of Modim, he may recite Al HaNissim again, in its proper place.[117]
27. One may not skip or shorten Al HaNissim to be able to recite Kedushah with the minyan.[118]

 Matanot LaEvyonim

 The Time for the Mitzvah

4. One is obligated to give a gift to each of two poor people on Purim day.[119]
5. Matanot la’evyonim must be given during the day, preferably after the Megillah If one gave it at night, he must give it again during the day.[120]
6. One may fulfill his obligation by giving the matanot la’evyonim to a poor person or someone else collecting money for a poor person before Purim day, and stipulating that the recipient should not take legal possession of the gift until Purim day.[121]
7. Preferably, one should fulfill the mitzvah of matanot la’evyonim before eating the Purim seudah.[122]

 The Amount for Each Matanah

13. The gift may be either money or food. [123] One may not give objects or clothing.[124]
14. Strictly speaking, one fulfills his obligation of matanot la’evyonim by giving a perutah to each of the two poor people.[125] However, it is proper to give generously.[126]
15. One may give a coin worth two perutot to two poor people for them to split between themselves.[127]
16. One may write out a check to a poor person to fulfill his obligation of matanot la’evyonim.[128]
17. One may not use money set aside for maaser as matanot la’evyonim.[129] However, if one said bli neder when setting aside his maaser money, then he is permitted to use maaser money as matanot la’evyonim.[130]
18. If one wants to give a larger sum in addition to the required amount for matanot la’evyonim, he may do so using his maaser money, even if he did not say bli neder when setting the money aside for maaser.[131]
19. One does not fulfill his obligation of matanot la’evyonim by forgiving a debt owed to him by a poor person.[132]
20. One who collected money for a specific poor person may not give it to any other charity or mitzvah purpose.[133]
21. It is more important to spend more money on the mitzvah of matanot la’evyonim than to spend a lot of money on mishloach manot.[134]

 Who is Obligated to Give Matanot LaEvyonim

18. Women are also obligated to perform the mitzvah of matanot la’evyonim.[135]
19. A man may give matanot la’evyonim for his wife in addition to the matanot la’evyonim that he gives for himself.[136]
20. Even children who are financially dependent on their parents are required to give matanot la’evyonim once they are above the age of bar or bat mitzvah.[137]
21. One should even train minors in the mitzvah of matanot la’evyonim.[138]
22. Even a poor person who receives matanot la’evyonim is obligated to give matanot la’evyonim to other poor people. He may fulfill his obligation by giving a gift to a friend who is also poor, who will then return it to him as a gift.[139] However, they should not agree in advance for the gift to be given on condition of its return.[140]

 People Who Qualify as Evyonim

29. One may not give two gifts to the same poor person, even if the gifts are not given simultaneously.[141]
30. One may not give matanot la’evyonim to one’s spouse.[142] Similarly, a father may not give matanot la’evyonim to his financially dependent son.[143]
31. It is permitted to give both matanot la’evyonim to a couple.[144]
32. One may give matanot la’evyonim[145] Some people even prefer to give anonymously so that they may perform the mitzvah of giving charity secretly, which is greater than giving it overtly.[146]
33. One who gave matanot la’evyonim to a minor, a boy or girl under the age of bar or bat mitzvah, has fulfilled his obligation.[147]
34. A man may give matanot la’evyonim to a poor woman.[148]
35. One does not fulfill his obligation by giving matanot la’evyonim to a non-Jew.[149]
36. One may give matanot la’evyonim to a person who is generally considered poor, and does not have to look for a person who is desperately poor.[150]
37. Matanot la’evyonim should be given specifically to poor people and not to charities such as yeshivot and other institutions.[151]
38. A poor person who receives matanot la’evyonim may use the money for whatever purpose he wishes.[152]
39. One should try to give charity to anyone who requests, and he should not be too overbearing with looking into the recipient’s credentials and worthiness.[153]

Mishloach manot

1. A person is obligated to send two items of food to another person.[154] The different types of methods of sending and receiving, types of food, and people to whom one may send to fulfill this obligation will be discussed below.

Methods of sending mishloach manot

2. Mishloach manot may only be given on Purim day, not on the night before.[155]
3. If one delivers his mishloach manot himself and does not send it through a messenger, he fulfills his obligation.[156]

10. If one sent a minor, or even a non-Jew, to deliver his mishloach manot, he has fulfilled his obligation.[157]
11. One who delivered mishloach manot through a messenger does not have to check if it was received. However, if he sent it through a minor, then he must check that it was received.[158]
12. If one delivered mishloach manot to his friend, and it was received by his friend’s spouse or child, he must ensure that his friend is aware that it was he who sent the mishloach manot.[159]
13. One does not fulfill his obligation of mishloach manot if he gave it anonymously.[160]
14. One may fulfill his obligation by paying a store in advance to prepare and send a mishloach manot that will be delivered on Purim day.[161]
15. One does not fulfill his obligation of mishloach manot if he gave it on condition for it to be returned.[162]
16. A group of people may take part in sending one big package of mishloach manot.[163]

 Who is obligated to send mishloach manot

15. Men and women are obligated in the mitzvah of mishloach manot.[164]
16. A married woman, too, must send mishloach manot, unless her husband sends one on her behalf.[165]
17. Even a person who is dependent on his parents’ financial support is obligated to send mishloach manot.[166]
18. One should train his children to perform the mitzvah of mishloach manot.[167]
19. A poor person is also obligated to deliver mishloach manot. However, if he cannot afford to give two food items to his friend, then he and another poor person may exchange Purim seudot with the intention of giving mishloach manot.[168]

 People to whom one may send  mishloach manot

22. One does not fulfill his obligation of mishloach manot by sending it to a non-Jew.[169]
23. One does not fulfill his obligation of mishloach manot by giving it to a child below the age of bar or bat mitzvah.[170]
24. A male should preferably send mishloach manot to a male, and a female to a female.[171]
25. One may fulfill his obligation of mishloach manot by giving it to his parent or sibling.[172]
26. One may send mishloach manot to his rabbi, and a rabbi may send to his student, even though they are not considered “friends.”[173]
27. One does not fulfill his obligation by sending mishloach manot to someone who is so drunk that he is unable to distinguish the sender.[174]
28. One may send mishloach manot to someone who might not recite a berachah on the foods contained therein. However, one should try to pleasantly hint to him, if possible, that a berachah should be recited.[175]

 Types of manot that may be used

33. Fish cooked with an egg, and the like, are considered one food, and one must send another separate food item to fulfill the mitzvah of mishloach manot.[176] Similarly, a filled pastel or a filled pastry is considered a single entity, and not two foods.[177]
34. One may send two drinks or a drink and a food item as mishloach manot.[178] However, it is better to send either a drink with a food or two foods without a drink.[179]
35. Many small foods, such as nuts and candies, combined into one bag or basket are considered one entity, since each candy is too small to be considered a food on its own.[180]
36. One may send two different manot in one basket without concern that they are considered one entity.[181]
37. To fulfill the halachah of having two manot in one’s mishloach manot, one must ensure it consists of either two foods, two drinks, or a food and a drink. Inedible items do not qualify for the mitzvah of mishloach manot.[182] Therefore, cigarettes and smelling tobacco cannot be used for mishloach manot.[183] Torah literature and books are also invalid.[184]
38. One does not fulfill his obligation of mishloach manot by sending a gift card to a supermarket or food establishment.[185]
39. Raw meat and raw fish may be sent for mishloach manot. However, preferably, one should send foods that may be eaten immediately.[186]
40. One must send two different types of foods, and one has not fulfilled his obligation if he sent the same food in two different baskets.[187] However, one may fulfill his obligation by sending two different types of meat.[188]
41. One may send packaged fish or meat for mishloach manot.[189]
42. Bread and a dip, such as a tub of hummus, may be used for mishloach manot.[190]
43. A Sephardi who delivers mishloach manot to an Ashkenazi should try to ensure that the foods contained follow the Ashkenazic standards of kashrut, even if they meet the Sephardic Halachic standards. If one did not, he has nevertheless fulfilled his obligation. The same is true for someone who sends mishloach manot to a friend who does not eat certain foods due to dietary restrictions.[191]

Seudat Purim

One of the mitzvot of the day of Purim is to have a meal that celebrates the Purim miracles. The meal is also done in order to commemorate that the miracle of Esther saving the Jewish Nation from being destroyed came about as a result different meals, such as the meal that Vashti was killed by Achashverosh, or the meal where Esther was able to convince Achashverosh to kill Haman and abolish the decree upon the Jews.[192]

The type of meal

3. There is a mitzvah to prepare a special meal on Purim day, which should be larger than a meal that one normally makes.[193] It is proper to also enjoy this meal with other people, such as friends and family since one has enjoyment when he is celebrating along with others.[194]
4. One should preferably eat bread during this seudah. However, if one did not eat bread, he has nevertheless fulfilled his obligation.[195] The seudah should also consist of meat and wine. [196] If one cannot obtain meat, he may eat chicken instead.[197]
5. On Purim day, it is praiseworthy for one to drink more wine or other alcoholic beverages[198] than one normally would. There are many differing opinions as to the amount one should drink. However, the main idea is that one should rejoice, and drink with the proper intention of being happy on Purim. If one knows that if he will get drunk, he will not be able to fulfill a certain mitzvah, such as praying or reciting Birkat HaMazon, or that he will act inappropriately, then he may not get drunk.[199]

 Making a seudah at night

4. If one partook of a seudah at night, he has not fulfilled this mitzvah.[200] However, it is praiseworthy to also make a meal at night in honor of Purim.[201]

 Making a seudah on the 14^th and 15^th

5. It is praiseworthy to serve a meal in honor of Purim on both the fourteenth and fifteenth of Adar, regardless of when one actually celebrates Purim.[202]

 The time of the seudah

6. Preferably, one should fulfill the mitzvot of matanot la’evyonim and mishloach manot before eating the seudah.[203]

7. If one will be having the seudah after chatzot, he should pray Minchah beforehand, especially if one is afraid that he not be in the proper state to pray Minchah[204]

8. It is praiseworthy to make the seudah among friends and family in the morning hours, before chatzot.[205] Some people have the custom to eat dairy foods in the morning meal.[206]

9. When Purim is on erev Shabbat, the seudah may be called for after chatzot, since it is considered a seudat mitzvah. However, one should preferably not eat his seudah too close to Shabbat, and one should eat it in the morning, after hearing the Megillah and giving mishloach manot and matanot la’evyonim.[207]

Customs during the meal

12. It is especially praiseworthy to discuss Torah topics during the Purim seudah. One should also take time to learn some halachot of Pesach during the seudah, since Purim is thirty days before Pesach.[208]
13. During the meal, one should sing songs that are about the miracle of Purim, and this is considered part of the mitzvah of thanking and praising Hashem for the miracle.[209]
14. There is a custom to eat rice and other grains on Purim night.[210]

13. Some people have the custom to eat triangular foods, known as hamenatchen or oznei Haman.[211] Others have a custom to make a pastry that is shaped like Haman and his children.[212]

14. Some people have the custom to light candles during the Purim meal.[213]

15. One may make a siyum on Purim, and combine the seudat mitzvah from the siyum with his Purim seudah without a concern of mixing two seudot mitzvah.[214]

Who is obligated

16. Women are also obligated to eat a seudah on Purim.[215] However, they should not drink more than just a bit of wine.[216]

17. An avel may take part in the Purim seudah with friends and family, provided that music is not played.[217]

Al HaNissim in Birkat Hamazon

18. One recites Al HaNissim in Birkat Hamazon, and if one forgot, he does not have to repeat Birkat Hamazon. However, if one has not yet recited the berachah of Al HaAretz VeAl HaMazon, he may go back to recite Al HaNissim.[218]
19. If one finished his seudah after Purim already concluded, he should still recite Al HaNissim in Birkat HaMazon, as long as he ate a kezayit of bread while it was still daytime. However, if one prayed Arvit in the middle of his seudah, he may no longer recite Al HaNissim in Birkat HaMazon.[219]
20. When Purim is on erev Shabbat and one did not finish his meal until after shkiyah, Al HaNissim is not recited, and one is obligated to add Retzeh.[220]
21. Purim is not mentioned when one recites Al HaMichyah.[221]

 Purim Customs and Avelut on Purim

 Performing melachah on Purim

1. All melachot are permitted on Purim. However, today the general custom is to refrain from the melachot that one would not perform on Chol HaMoed.[222]

2. One should not go to work on Purim unless one needs the money he will earn to pay for his Purim seudah.[223] However, work that is needed for the public, such as driving buses, taxis, or selling food, is permitted.[224]

3. Melachah may be performed by a non-Jew on one’s behalf on Purim.[225]

4. Preferably, one should not have his hair cut on Purim, unless it is done by a non-Jew. However, if one did not trim his beard before Purim, he may trim it on Purim.[226]

5. If Purim is on erev Shabbat, one may cut his hair for Shabbat.[227]

6. One may cut his nails on Purim.[228]

7. One may take pictures and videos on Purim since melachot that add to one’s joy on Purim are permitted.[229]

8. One may write chiddushei Torah and greeting letters on Purim.[230]

The custom to wear a costume on Purim

10. Some people have the custom to wear a costume on Purim.[231]
11. A man may not dress as a woman on Purim.[232]

11. One may not dress up as a priest on Purim.[233]

12. If one must pray with his costume, he may, but it should not cover his face.[234]

13. The “custom” of making fun or embarrassing others, even one’s rabbis, on Purim should be abolished, and certainly not practiced.[235]

14. One should not write pamphlets that are written in a joking manner that belittle the structure of the Gemara or uses pesukim or the names of Tana’im and Amora’im in order to make a joke.[236]

Avelut on Purim

15. A person who is sitting shivah on Purim must conduct himself according the rules of mourning, just as one would when mourning on Shabbat. The guideline for this is essentially that all mourning practices kept in private are followed. However, public displays of mourning are forbidden. This is applicable on both the fourteenth and the fifteenth of Adar.[237]

18. A eulogy may not be delivered on Purim.[238]
19. The two days of Purim are counted as part of the seven days of mourning, and one does not have to make them up afterward.[239]
20. An avel on Purim is forbidden to bathe and have marital relations, since he is obligated in private mourning. However, he may wear leather shoes and change his clothing, since public mourning is forbidden.[240]

19. An avel should try to withhold from crying on Purim.[241]

20. An avel should tear his clothing after the burial, even on Purim. However, he should then change his outer garments to Shabbat clothing.[242]

21. In Yerushalayim, it is customary for an avel to refrain from having a seudat havraah on Purim. However, outside of Yerushalayim, there is no such custom, and if one is in such a circumstance, he should have a seudat havraah on Purim, but he should eat cake with coffee or tea instead of an egg and lentils.[243]

22. Tzidduk HaDin is not recited on Purim.[244]

23. A mourner may go to the synagogue to pray and hear the Megillah. Preferably, he should only do so during the daytime, and should try to arrange a minyan in his home to read the Megillah for Purim night. If he cannot arrange a minyan, then he may pray at home and go to the synagogue to hear the Megillah.[245]

24. If Purim is on motzaei Shabbat, a mourner should go to the synagogue before Shabbat is over, and may then stay there until after Arvit and the Megillah[246]

25. A mourner on the day of burial is exempt from wearing tefillin on that day, which is also true on Purim.[247] However, if the relative passed away before Purim and was only buried on Purim, the mourner should put on tefillin with a berachah after the burial.[248]

26. Even during the shivah, a mourner is obligated in mitzvot. Therefore, on Purim, he must fulfill the mitzvot of matanot la’evyonim, mishloach manot, keriat haMegillah, and seudat Purim.[249]

27. Mishloach manot may be sent to a mourner who is within the twelve-month mourning period for a parent’s passing or the thirty-day mourning period for the passing of another close relative. Ashkenazim, however, are stringent, and do not send mishloach manot to a mourner on Purim.[250]

28. Matanot la’evyonim may be sent to a mourner who is poor.[251]

29. After the shivah has concluded, a mourner who earns his living as a professional musician may play music on Purim.[252]

30. An onen may not drink wine or eat meat on Purim night, but may on Purim day.[253]

32. An onen is obligated to hear the Megillah and pray on Purim. However, the Megillah should be read by someone else.[254]
33. An onen who will be burying his relative on Purim night should hear the Megillah and pray only after the burial. If the relative will be buried during the daytime, and there will be enough time to recite keriat Shema, pray, and hear the Megillah afterward, then he should do so afterward. However, if there will not be enough time, then he should pray and hear the Megillah first, then attend the burial, and then read the Megillah again afterward without the berachot.[255]

 Getting Married and Making a Pidyon HaBen

34. One is permitted to get married on Purim, either on the fourteenth or the fifteenth. However, it is preferable that the meal be served after Purim is over.[256]
35. It is permissible to make a pidyon haben on Purim, even if it is not exactly thirty days from when the baby was born.[257]

 Purim and Shushan Purim – Open Cities and Walled Cities

Purim for Walled and Open Cities

7. In cities that were not walled in the time of Yehoshua bin Nun (the disciple of Moshe Rabbenu), Purim is celebrated on the fourteenth of Adar, which is referred to as Purim DePrazim.[258] Cities that were walled in Yehoshua’s time celebrate Purim on the fifteenth of Adar, which is referred to as Purim DeMukafin.[259]
8. Cities that were walled in the time of Yehoshua observe Purim on the fifteenth even if they no longer have a wall, they are outside Eretz Yisrael, or they are so small that they do not have ten men who attend the synagogue.[260] Some poskim rule that even if the city is populated exclusively by non-Jews, Purim is observed on the fifteenth in it, near it, and in sight of it. However, some poskim write that in these places, the Megillah should be read on the fourteenth.[261]
9. To qualify as a “walled city,” the city must have been walled before the people settled there, or at least the people must have settled there with the intention of building a wall. However, if the decision to build a wall was made only after the residents settled there, then Purim is observed in that city on the fourteenth of Adar.[262]
10. In a city where there is a doubt as to whether it was walled during the days of Yehoshua, Purim is observed on both the fourteenth and the fifteenth. However, on the fourteenth, the Megillah is read along with the berachot, but on the fifteenth, the Megillah is read without the berachot.[263] Furthermore, the Torah is only read on the fourteenth,[264] and Al HaNissim is recited on both the fourteenth and the fifteenth.[265] It is also proper to give mishloach manot and matanot la’evyonim on the fifteenth, but the obligation really falls on the fourteenth.[266]
11. Cities in Eretz Yisrael where there is a doubt as to whether they were walled during the time of Yehoshua bin Nun include Chevron, Teveria, Yafo, Lod, Gaza, Acco, Tzefat, Ramlah, and Shechem. According to some opinions, Chaifa, Be’er Sheva, Ashkelon, Bet Shaan, and Ekron are also considered doubtful.[267] Tel Aviv and Bnei Brak generally read the Megillah with the berachot on the fourteenth, but it is preferable for one to read the Megillah again without the berachot on the fifteenth in these cities.[268]
12. Cities in chutz laAretz where there is a doubt include Baghdad, Damascus, Izmir, Tyre, and Zidon.[269]
13. Yerushalayim is a walled city, and its residents celebrate Purim on the fifteenth of Adar.[270]

 Cities That Are Adjacent to or May Be Seen Together with a Walled City

8. The rule of celebrating Purim in a walled city extends also to adjacent cities or cities that are seen together with the walled city, which are known as cities that are samuch venireh.[271]

9. Samuch venireh is defined as follows:
   1. The area must be within 2000 amot (960 meters) of the walled city.[272]
   2. The area must be visible from the walled city itself.[273]
   3. The area is not more than 70 amot (34 meters) from the last inhibited house. As long as a stretch of houses between the walled city and the adjacent area is not interrupted by more than 70 amot, the area is considered samuch, regardless of how far away from the walled city it actually is, or whether it can even be seen from the walled city.[274]

10. The day that Purim is observed is unaffected by a joint eruv or municipal connection.[275]

12. Neighboring cities of Yerushalayim that also must observe Purim on the fifteenth include: Bet HaKerem, Kiryat Moshe, Bayit VeGan, Kiryat Yovel, Kiryat Menachem, Katamon, Gilo, Armon HaNetziv, Ramat Eshkol, Ramat Shlomo, Givat HaTzarfatit, Romema, Neve Yaakov, Har Nof, and others.[276]
13. The Ramot neighborhoods in Yerushalayim are subject to a debate, and therefore some people read the Megillah on the fourteenth, and others read it on the fifteenth. A Halachic authority should be consulted when staying in Ramot, since the circumstances are subject to change.[277]

One who observed Purim on the wrong day

13. If one lives in a walled city and celebrates Purim on the fourteenth instead of the fifteenth of Adar, he has still fulfilled his obligation. However, he should observe Purim again without the blessings on the fifteenth.[278]

14. A resident of an open city who observed Purim only on the fifteenth has not fulfilled his obligation. Nevertheless, if he was traveling without access to a kosher Megillah until the fifteenth, he should read the Megillah on the fifteenth without reciting the berachot.[279]

Establishing one’s place for Purim

15. If one who resides in a walled city (such as Yerushalayim) travels to an open city (such as Bet Shemesh) before alot hashachar, and then stays there for the amount of time it takes to read the Megillah, he is considered a resident of an open city for that day, and must observe Purim on the fourteenth, even if he will return to a walled city that day. This person is called a “pruz ben-yomo.”[280]

16. If a resident of a walled city traveled to an open city on the night of the fourteenth and returned to his city before alot hashachar, or if he traveled to an open city after alot hashachar on the fourteenth, he should only observe Purim on the fifteenth.[281]

17. However, if one went to the open city after alot hashachar of the fourteenth, and then stayed there until after alot hashachar on the fifteenth, according to most poskim he is exempt from Purim altogether. One certainly should not practice this, since one should not forego the mitzvot of Purim. If one inadvertently did so, however, he should observe Purim on the fifteenth, without the berachot on the Megillah.[282]

18. One who stayed in an open city on the 14^th and celebrated Purim on the 14^th, does not have to celebrate Purim again upon returning to Yerushalayim on the 15^th even if he comes to the walled city before alot hashachar of the 15^th and remains there throughout the 15^th.[283] However, it he should listen to the Megillah again, without a berachah, and minimally fulfill the mitzvot of Purim again in order to satisfy the opinions of poskim who say that he is obligated to celebrate Purim again.[284] In such a case, he should not receive an Aliyah, and Al Hanissim should only be recited in E-lohai Netzor during the Amidah, and in the Harachaman’s during Birkat hamazon.[285]

Reading the Megillah in a different city

19. If a resident of a walled city is visiting an open city on the night of the fourteenth, he may read the Megillah for the people of the open city, even if he will be returning home that night. Similarly, if he visits an open city after alot hashachar on the fourteenth of Adar, he may read the Megillah for them that morning. However, it is preferable for the Megillah to be read by a resident of the open city, who is obligated in reading the Megillah that day.[286]

20. A resident of an open city, who already celebrated Purim and read the Megillah on the fourteenth, may not read the Megillah for the residents of a walled city on the fifteenth.[287]

Receiving an Aliyah if one is not obligated in celebrating Purim

21. If one celebrated Purim on the fourteenth in an open city and then traveled to a walled city on the fifteenth after alot hashachar, he should not receive an aliyah to the Torah. However, if he was already called up by name, then he may be lenient and receive the aliyah.[288] If he is the chazzan, Al HaNissim should be recited during Chazarat HaShatz.[289]

Sending mishloach manot or matanot la’evyonim from city to city

22. A resident of an open city should send mishloach manot to another resident of an open city. However, if there is nobody else for him to send to except a resident of a walled city, he should send it on the fourteenth with instructions not to use it before the fifteenth.[290] If he sent the mishloach manot on the fifteenth, he has not fulfilled his obligation.[291]

23. A resident of an open city may send matanot la’evyonim to a resident of a walled city. If possible, it is proper to instruct the recipient to refrain from using it until the fifteenth.[292] If he gave the matanot la’evyonim on the fifteenth, he has not fulfilled his obligation.[293]

24. A resident of a walled city should send mishloach manot to another resident of a walled city. Nevertheless, if he has no one else to give mishloach manot to other than a resident of an open city, he should send the mishloach manot on the fourteenth, and if he can find a resident of his city to give mishloach manot to on the fifteenth, then he should send to him as well. However, he should not send the mishloach manot on the fifteenth to a resident of an open city.[294]

25. If a resident of a walled city gave matanot la’evyonim to residents of an open city on the fifteenth, he has fulfilled his obligation. Nevertheless, it is proper to give matanot la’evyonim to residents of a walled city who may use the money on Purim.[295] Similarly, if he gave matanot la’evyonim on the fourteenth to a person in an open city, he has fulfilled his obligation, even though it is better to give it on the fifteenth to a person in a walled city. If one is unsure, however, if he will be able to find people to give matanot la’evyonim to on the fifteenth, he may give it to residents in an open city on the fourteenth, with a specification to use it on the fifteenth.[296]

Purim Meshulash

Purim Meshulash — When the Fifteenth of Adar Is on Shabbat

1. Although the fourteenth of Adar cannot be on Shabbat, the fifteenth of Adar can. When this happens, the walled-city residents celebrate the different mitzvot of Purim on three days: Friday, Shabbat, and Sunday (the fourteenth, fifteenth, and sixteenth of Adar). This occurrence is called Purim Meshulash, a triple Purim.[297]

Reading the Megillah

2. On Purim Meshulash, the Megillah is read on Friday, the fourteenth of Adar.[298]
3. The berachot on the Megillah are recited, even if it is read without a minyan.[299]
4. After the Megillah is read, VeAtah Kadosh should be recited, as one usually would do after reading the Megillah on a regular Purim.[300]

Machatzit hashekel

5. The machatzit hashekel should be given either before Minchah on Taanit Esther or before the Megillah[301]

Matanot la’evyonim

6. Matanot la’evyonim are given on Friday, the same day as the Megillah[302]

Customs

7. One should dress in Shabbat or Yom Tov clothing throughout the entire Purim Meshulash.[303]
8. Even though the Megillah is read on Friday, work is permitted. However, one who is stringent is praiseworthy.[304]
9. It is praiseworthy to prepare a seudah in honor of Purim on Friday.[305]
10. If one’s parent’s yahrtzeit is on the sixteenth of Adar, and he regularly fasts on that day, he does not have to fast on Purim Meshulash, since he is obligated to eat the Purim seudah. In such a case, he does not need to perform hatarat nedarim in order to eat.[306]

Teffilot

11. In Yerushalayim, the mizmor of Ayelet HaShachar is not recited on the night of the fourteenth before Arvit.[307]

12. On Shabbat, Al HaNissim is recited in the prayers and Birkat HaMazon since it is the fifteenth of Adar, the actual Purim day.[308]

13. Al HaNissim is not recited on Friday. However, if one mistakenly did recite it on Friday, he does not need to recite the prayer again.[309]

14. On Shabbat, two sifrei Torah are taken out. From the first sefer Torah, the regular seven aliyot are read from the parashat hashavua. From the second sefer Torah, Maftir is read from VaYavo Amalek (Shemot 17:8–6). After the berachah that follows the reading, half-Kaddish is recited, and then the haftarah of Pakadeti et Asher Asah Amalek (Shmuel I 15:2–34) is read.[310]

15. In open cities, the regular parashat hashavua and its haftarah are read on Shabbat.[311]

16. Tachanun is not recited on Friday, Shabbat, or even Sunday.[312]

17. Al HaNissim is not recited in Birkat HaMazon on the sixteenth, since it is not actually Purim.[313] However, one should add the HaRachaman of

הרחמן הוא יעשה לנו נסים ונפלאות כשם שעשה לאבותינו בימים ההם בזמן הזה. בימי מרדכי ואסתר בשושן הבירה…

and then continue with the rest of Al HaNissim.

Shabbat

20. It is proper for the rabbi of the community to speak about Purim in his discourse on Shabbat.[314]
21. At the Shabbat meal, it is proper to serve an additional dish and drink extra wine in honor of Purim.[315]
22. On Shabbat, a Megillah is considered muktzeh and may not be moved, even for walled-city residents.[316]

The Purim meal

21. The Purim seudah is held on Sunday, the sixteenth of Adar.[317]
22. Even a mourner is obligated in the seudah on the sixteenth of Adar and may eat meat and drink wine, but should try to keep his joy to a minimum.[318]

Mishloach Manot

23. Mishloach manot are given on Sunday. Some people send mishloach manot on Friday and Shabbat as well.[319]
24. If one sent mishloach manot on Friday, he has fulfilled his obligation, but he should preferably send mishloach manot again on Sunday.[320]

Cities that are in doubt

25. Residents of cities whose status as to whether they are walled or open is in doubt should celebrate Purim on the fourteenth, without being stringent to celebrate Purim Meshulash.[321] However, they should not recite Tachanun on the sixteenth of Adar.[322]

Coming from outside of a walled city

26. A person from outside of Yerushalayim, who already celebrated Purim on the fourteenth, does not have to recite Al HaNissim if he stays in Yerushalayim for Shabbat. Similarly, he is not obligated in mishloach manot and the Purim seudah on Sunday.[323]

Leaving from a walled city for Shabbat

27. A person who lives in Yerushalayim should not leave Yerushalayim for Shabbat once he was already there on Friday. Rather, if one needs to leave Yerushalayim for Shabbat, he should travel on Thursday night and celebrate Purim on the fourteenth.[324]

One who turns bar-mitzvah on the 15^th

28. If a boy becomes a bar mitzvah on the fifteenth of Adar in Yerushalayim, he has fulfilled his mitzvah by hearing the Megillah on Friday. However, he should preferably read Hallel without a berachah on Shabbat.[325]

Summary

29. In summary, on Purim Meshulash, the following is done:
    1. Friday – Megillah is read on Thursday night and Friday morning, and matanot la’evyonim are given during the daytime.
    2. Shabbat – Al Hanissim is recited during Amidah and Birkat hamazon, and the parashah of Vayavo Amalek is read after the parashat hashavua.
    3. Sunday – The Purim meal is eaten and mishloach manot are given during the daytime.

[1]. Shulchan Aruch 687:1.

[2]. Ibid.; Chazon Ovadia, Purim, p. 48; Yalkut Yosef, Purim, pages 267–271.

[3]. Kaf HaChayim 687:9; Mishnah Berurah 687:5; Yabia Omer 10:52.

[4]. Birkei Yosef 687:1; Mishnah Berurah 687:3; Chazon Ovadia, Purim, p. 48.

[5]. Yabia Omer, vol. 1, miluim for siman 43; Yalkut Yosef, Purim, p. 279 & pages 841–858. See also Shulchan Aruch, O.C. 692:4, which permits one who is weak, and will thus be unable to listen to the Megillah later in the night, to read the Megillah after plag haminchah at the beginning of Purim.

[6]. See Yalkut Yosef, Purim, p. 317, which explains that the nighttime reading is only a rabbinical enactment, whereas the daytime reading is divrei kabbalah, and is therefore more important.

[7]. Rama 692:4. See Chazon Ovadia, Purim, p. 95, which states that since women are also obligated to listen to the Megillah, one must explain to them that they may not eat until after the Megillah reading, even if they did not attend the reading in the synagogue.

[8]. See Mishnah Berurah 692:14, which permits a weak person to eat these foods before hearing the Megillah. See also Yabia Omer, vol. 9, O.C. §67 and Chazon Ovadia, Purim, p. 95.

[9]. Chazon Ovadia, Purim, p. 95.

[10]. Mishnah Berurah 692:16; Chazon Ovadia, Purim, p. 95; Yalkut Yosef, Purim, p. 556.

[11] Chemdat Yamim, vol. 2, p. 72; Yesod VeShoresh HaAvodah, Shaar Hamifkad, ch. 3; Moed LeChol Chai 31:18; Purim BeTzion, p. 167.

[12]. Shulchan Aruch 690:18.

[13]. See Chayei Adam, 155:7; Mishnah Berurah 687:7; and Kaf HaChayim 687:12, which state that one does not have to pray with a different minyan for the recitation of the Megillah because it is larger than his regular one. See also Chazon Ovadia, Purim, p. 49 and Teshuvot VeHanhagot 2:350. See also Ki Va Moed, Purim, p. 24, footnote 44, which states in the name of Chacham Ovadia Yosef that it is better to pray in a smaller minyan that is praying Shemoneh Esrei at netz and hear the Megillah at the earliest possible time, than to pray at a later, though larger, minyan. This also seems to be the position of Chayei Adam 68:6; Birkei Yosef 90:1; and Shaarei Teshuvah 229:3, in the name of Masat Binyamin.

[14]. Chazon Ovadia, Purim, p. 80; Teshuvot VeHanhagot 1:401; Yalkut Yosef, Purim, p. 503; ibid., Kuntres Acharon §1; Ohr LeTzion, vol. 4, 54:5.

[15]. Ruling of Rabbi Yitzchak Yosef in a letter written to me.

[16]. Shulchan Aruch 689:1. See Teshuvot HaRishon LeTzion, vol. 2, p. 312, which states that women are also obligated to hear both Megillah readings, and not only one, as some people might think.

[17]. Chazon Ovadia, Purim, pages 50–52. See also Yalkut Yosef, Purim, p. 428, which states that women do not necessarily have to go to the synagogue to listen to the Megillah being read, even though it is preferable if they can hear the reading well. See Tefillah LeMoshe 4:58.

[18]. Rambam on Megillah 1:1; Shulchan Aruch 689:6.

[19]. Chazon Ovadia, Purim, p. 62; Yalkut Yosef, Purim, p. 452.

[20]. Shulchan Aruch 689:2; Ben Ish Chai, Tetzaveh 1:2; Kaf HaChayim 689:8; Chazon Ovadia, Purim, p. 55; Yalkut Yosef, Purim, p. 457. Chazon Ovadia, Purim, p. 55 points out that if a deaf person can hear with a hearing aid or a similar device, he may even read the Megillah for others. See Minchat Yitzchak 2:113; Tzitz Eliezer 9:21; and Yalkut Yosef, Purim, p. 458, which is unlike the view of Igrot Moshe, E.H. 3:33 and Minchat Shlomo 1:9.

[21]. Chazon Ovadia, Purim, p. 56.

[22]. Kaf HaChayim 689:4 and Yalkut Yosef, Purim, p. 469.

[23]. Chazon Ovadia, Purim, pp. 51–52.

[24]. Chazon Ovadia, Purim, p. 65.

[25]. Ibid., p. 53; Yabia Omer, vol. 1, O.C. 44; Yechaveh Daat 1:88; Halichot Olam, vol. 1, pages 223–224. This is unlike the view of Ben Ish Chai, Tetzaveh 1:1, which states that one should not recite another berachah for a woman.

[26]. Yabia Omer 1:44 & 8:46; Yechaveh Daat 1:88; Chazon Ovadia, Purim, pages 91–94; Halichot Olam, vol. 1, p. 228; Yalkut Yosef, Purim, pages 434 & 560; Tzitz Eliezer 13:73.

[27]. Moed LeChol Chai 31:108; Chazon Ovadia, Purim, p. 89; Yalkut Yosef, Purim, p. 429.

[28]. This is the view of the Bahag, as brought in Tosafot on Megillah 4a and Arachin 3a; Raavya, Megillah 569; Hagahot Maimoni; Ohr Zarua; and others. However, some Rishonim, such as Rashi in Arachin 3a; the Rambam, Rashba, Ritva, Rif, and others hold that a woman can read the Megillah for a man. See also Shulchan Aruch 689:2; Rama; and Mishnah Berurah 689:6.

[29]. See Chazon Ovadia, Purim, p. 59, which states that, bedieved, one has fulfilled his obligation if he heard the Megillah read by a woman, and does not have to read the Megillah again. This is unlike the view of Ben Ish Chai, Tetzaveh 1:2, which states that one must listen to the Megillah again by a man, if he can. See also Halichot Olam, vol. 1, p. 225 and Yalkut Yosef, Purim, p. 445.

[30]. Shulchan Aruch 689:2. See Chazon Ovadia, Purim, p. 61 and Yalkut Yosef, Purim, p. 449.

[31]. Shaarei Teshuvah 690:4; Chazon Ovadia, Purim, p. 76; Teshuvot VeHanhagot 1:402.

[32]. Chazon Ovadia, Purim, p. 78.

[33] Halichot Moed, Purim, p. 308. See Shulchan Aruch 691:2; Mishnah Berurah 691:16; See also Chazon Ovadia, Purim, p. 242. Ohr LeTzion, vol. 4, p. 334 says that a Sephardi should not recite a berachah upon a Megillah that does not have an extra page at the end. However, Chazon Ovadia, p. 243, says that if one does not have any other Megillah, he is permitted to recite a berachah upon such a Megillah. See also Halichot Shlomo, Purim, ch. 19, footnote 5 who reports that Rabbi Shlomo Zalman Auerbach was particular to only use a Megillah that has an extra page at the end.

[34] See Shulchan Aruch 691:2.

[35] Chazon Ovadia, Purim, p. 240.

[36] Chazon Ovadia, Purim, p. 239.

[37] Chazon Ovadia, Purim, p. 241.

[38] Shulchan Aruch 690:3; Chazon Ovadia, Purim, p. 244.

[39] See Kol Yaakov 691:28 who reports that there were several sofrim in Baghdad who did this, but it is not an obligation. See also Chazon Ovadia, Purim, p. 251. Chazon Ovadia, p. 257 adds that if the ten sons of Haman are omitted from the Megillah, the Megillah is invalid, even though there are no other words missing.

[40] Ashrei HaIsh, vol. 3, 43:40.

[41] Elya Rabba 691:7.

[42]. Shulchan Aruch 690:1; Chazon Ovadia, Purim, p. 69; Yalkut Yosef, Purim, p. 480. See Kaf HaChayim 690:4; Biur Halachah 690 “Aval” and Mishnah Berurah 690:2, which state that if the chazzan is feeling weak, he may even lean on something while reading the Megillah.

[43]. Rama MiPano, siman 102; Magen Avraham 690:1; Mishnah Berurah 690:1; Shaarei Tziyun 690:1; Ben Ish Chai, Tetzaveh 1:4; Rav Pe’alim 4:33; Zivchei Tzedek 3:158; Chazon Ovadia, Purim, p. 68; Halichot Olam, vol. 1, p. 225; Yalkut Yosef, Purim, p. 482.

[44]. Yafeh LaLev 2:2; Moed LeChol Chai 71:36; Shemesh U’Magen 1:63.

[45]. Rav Pe’alim 4:33; Chazon Ovadia, Purim, p. 68; Yalkut Yosef, Purim, p. 482.

[46]. Magen Avraham 690:1; Mishnah Berurah 690:1; Ben Ish Chai, Tetzaveh 1:4; Halichot Olam, vol. 1, p. 225; Yalkut Yosef, Purim, p. 483.

[47]. Moed LeChol Chai 31:104; Ben Ish Chai, Tetzaveh 1:12; Chazon Ovadia, Purim, p. 70.

[48]. Chazon Ovadia, Purim, p. 70. Yalkut Yosef, Purim, p. 493 adds that the chazzan should also announce that if one did not hear one of the words, he should read it to himself from his own Chumash or Megillah. He should also announce not to answer baruch Hu u’baruch Shemo when hearing the berachot on the Megillah.

[49]. The Rishonim argue as to whether one needs to unravel the megillah entirely before reading it, or if one should fold it over as he reads it, and then, at its conclusion, he should wrap it back up as it was. Tosafot on Megillah 4a; Maharil §56; Tur; and Bach state that one must unravel the entire megillah before reading from it. However, the Rif; the Rosh, Megillah, ch. 1, 7; Rav Hai Gaon; Machzor Vitri; Raavya, Megillah §561; Rambam, Hilchot Megillah 2:12; the Shulchan Aruch 690:16; and others state that one may fold over the megillah as he reads it. See also Chazon Ovadia, Purim, p. 75 and Halichot Olam, vol. 1, p. 226, which state that while the halachah follows the second view, it is preferable to unravel the megillah before reading from it.

[50]. Shulchan Aruch 692:1.

[51]. Ibid. The Rama writes that the Ashkenazic custom is to recite SheHecheyanu even during the daytime reading of the Megillah. See Chazon Ovadia, Purim, p. 63, which lists the different opinions among the Rishonim.

[52]. Chazon Ovadia, Purim, p. 53, in the footnotes; Yalkut Yosef, Purim, p. 443.

[53]. Chazon Ovadia, Purim, p. 63; Yalkut Yosef, Purim, p. 538; ibid., Chanukah, p. 120.

[54]. Ohr LeTzion, vol. 4, 54:13.

[55]. See Shulchan Aruch 692:1, which states that if one forgot to recite the berachot entirely, he has still fulfilled his obligation, since the berachot do not disqualify the reading. See also Moed LeChol Chai 31:74; Chazon Ovadia, Purim, p. 64; and Ohr LeTzion, vol. 4, 54:12.

[56]. See Moed LeChol Chai 31:75, which states that an avel should not read the Megillah for the congregation on Purim. The Mishnah Berurah §1 says that the avel may recite the Megillah, but may not recite the SheHecheyanu over the Megillah. However, it seems that this is not the general custom, even among Ashkenazim, since Halichot Shlomo, Purim, ch. 19, devar halachah §11 says that since an avel may not show outward signs of mourning on Purim, he may recite the berachah of SheHecheyanu even when reading the Megillah in public. See also Ashrei HaIsh, vol. 3, 43:26 and Shevet HaLevi 9:146, which also hold similarly. Chazon Ovadia, Purim, p. 66; Yabia Omer, vol. 9, Y.D. §40; and Yalkut Yosef, Purim, p. 544 state that the Sephardic custom, too, is that an avel may read the Megillah with all of the berachot on Purim, even when reading in public.

[57]. Rav Pe’alim, vol. 4, O.C. §32; Yabia Omer, vol. 9, Y.D. 40:5; Chazon Ovadia, Purim, p. 67.

[58]. See Birkei Yosef 295:5, which says that one may recite the berachot along with the chazzan. See also Ben Ish Chai, Tetzaveh 1:11 and Zivchei Tzedek 3:158. However, Chazon Ovadia, Purim, p. 69 says that it is better to hear the berachot from the chazzan since a berachah is greater when there are many people fulfilling their obligations with it — berov am haderat Melech. See Halichot Olam, vol. 1, p. 227 and Yalkut Yosef, Purim, p. 486.

[59]. See Moed LeChol Chai 31:89; Chazon Ovadia, Purim, p. 75; and Halichot Olam, vol. 1, p. 227, which state that one who is reading along with the chazzan should not unravel his megillah since it is likely that the megillah will fall on the floor. See also Purim BeTzion, p. 207.

[60]. Shulchan Aruch 690:4; Mishnah Berurah 690:19; ibid. 689:5 & §19.

[61]. Mishnah Berurah 690:13, 60; Moed LeChol Chai 31:90; Chazon Ovadia, Purim, p. 79.

[62]. Yalkut Yosef, Purim, p. 494; ibid., Kuntres Acharon §6; Teshuvot HaRishon LeTzion, vol. 1, p. 135, 24. See Shevet HaLevi 9:145.

[63] See Halichot Moed, Purim, p. 294.

[64]. See Chazon Ovadia, Purim, p. 95, which states that even the berachah of SheHecheyanu may not be recited, since its recitation over the Megillah was established only for the Megillah, and not for the other mitzvot of Purim. See also Yabia Omer, vol. 6, O.C. 42:2; Shevet HaLevi 3:90 & 4:67; Igrot Moshe, O.C. 1:190 & 5:20; and Yalkut Yosef, Purim, p. 546.

[65]. Torah Lishmah §194; Birkei Yosef 693:4; Chazon Ovadia, Purim, p. 96; Shemesh U’Magen 2:76.

[66]. Shulchan Aruch 690:12. Chazon Ovadia, Purim, p. 84, end of footnote 62 says that one who was falling asleep while listening must return to the spot he started to doze off and read the Megillah again from there. It does not suffice only to read the pesukim that he was falling asleep by, even though he was awake for the remainder of the Megillah.

[67]. Yabia Omer, vol. 1, O.C. 19:18; Chazon Ovadia, Purim, p. 56; Halichot Shlomo, Purim, p. 329. See Mishneh Halachot 8:37, which states that this is also the case when hearing the Megillah over the phone. Chazon Ovadia adds that one is not yotzei even if he was reading along with a kosher megillah, if he did not enunciate the words when reading along.

[68]. Chazon Ovadia, Purim, p. 56; Yalkut Yosef, Purim, pages 462–466.

[69]. Chazon Ovadia, Purim, p. 57; Yechaveh Daat 3:54; Ohr LeTzion, vol. 4, 54:4; Teshuvot HaRishon LeTzion, vol. 2, E.H. §10. See Rivevot Ephraim, vol. 4, end of siman 173; Igrot Moshe, O.C., vol. 2, siman 108; ibid., O.C., vol. 4, Hashmatot 108; Shevet HaLevi 5:84; Minchat Shlomo 1:9, p. 66, in the footnotes, in the name of the Chazon Ish; Minchat Yitzchak 3:38; and Tzitz Eliezer 8:11.

[70]. Shulchan Aruch 692:2. The Mishnah Berurah 692:9 states that this is the halachah regarding both those who listen to the Megillah reading and the one reading it.

[71]. Chazon Ovadia, Purim, p. 80.

[72]. The baal korei may interrupt his reading for the same permitted interruptions as when praying Hallel. See Shulchan Aruch, O.C. 66:1 for these guidelines. See Chazon Ovadia, Purim, p. 82.

[73]. Yabia Omer, vol. 1, 5:7 & 2:32 & 5:13 & 16:7; Chazon Ovadia, Purim, p. 83.

[74]. Yalkut Yosef, Purim, p. 494, in the name of Ayesh, Bet Yehudah vol. 1, O.C. §23; Birkei Yosef 690:1; Shaarei Teshuvah 690:1.

[75]. See Sefer HaManhig, Megillah, p. 242; Avudarham, Purim; Shibbulei HaLeket §200; and others, which bring this custom. See also Ben Ish Chai, Tetzaveh 1:8 and Purim BeTzion, p. 234.

[76]. Chazon Ovadia, Purim, p. 62 and Yalkut Yosef, Purim, p. 454 point out that this custom has many shortcomings: It causes disrespect to the synagogue — aside from the noises taking an inappropriate tone at times, there is garbage left from all of the noisemakers, which is not immediately cleaned up. Secondly, by banging, one may cause others to refrain from hearing the Megillah in its entirety. Thirdly, it may even be considered a hefsek if the banging takes too long to subside. Most importantly, it should be noted that I once heard Chacham Ovadia Yosef say that people should refrain from banging and making noise since one may hurt others by making loud noises in their ears, or one may even disturb another person’s breathing if he shoots a cap gun, which emits disturbing smoke. Certainly, no custom is worthy if it is at the expense of another person’s well-being. See also Maadanei HaMelech, vol. 1, p. 184 for an exact citation of Chacham Ovadia’s words regarding making noise during the Megillah reading. See Seder HaYom, Seder Purim, which says that one should no longer practice this custom. This is also the view of the Mishnah Berurah 690:59, in the name of the Pri Megadim, and the Yafeh LaLev, who tried to stop the continued practice of this custom in Izmir. See also Yalkut Yosef, Purim, p. 455, in the name of Rabbi Avraham Palagi; Purim BeTzion, p. 248.

[77]. Yalkut Yosef, Purim, p. 455.

[78]. Igrot Moshe, O.C. 5:20; Chazon Ovadia, Purim, p. 87; Yalkut Yosef, Purim, p. 504; Ohr LeTzion, vol. 4, 54:7.

[79]. Igrot Moshe, O.C. 5:20; Chazon Ovadia, Purim, p. 87; Yalkut Yosef, Purim, p. 504; Ohr LeTzion, vol. 4, 54:7.

[80]. See Shulchan Aruch, O.C. 141:5, which states that any kri u’ketiv should be read in the customary way. See also Chazon Ovadia, Purim, p. 88, in footnote 69 and Ohr LeTzion, vol. 4, 54:7, in footnotes.

[81] Mishnah Berurah 690:52; Kaf HaChayim 690:90.

[82]. This is done to show that they were all hanged at once. See Shulchan Aruch 690:15 and Chazon Ovadia, Purim, p. 85.

[83]. Mishnah Berurah 690:54; Orchot Rabbenu, vol. 1, p. 42; Yalkut Yosef, Purim, p. 507; Ohr LeTzion, vol. 4, 54:9.

[84]. Rama 690:15; Chazon Ovadia, Purim, p. 86; Ohr LeTzion, vol. 4, 54:9.

[85]. Ben Ish Chai, Tetzaveh 1:9; Kaf HaChayim 690:97; Chazon Ovadia, Purim, p. 87; Yalkut Yosef, Purim, p. 509.

[86]. Chazon Ovadia, Purim, p. 85; Ben Ish Chai, Tetzaveh, 1:7.

[87]. Shulchan Aruch 690:17.

[88] Tur 692:2; Shaar HaTziyun 692:12. One should be particularly careful especially during the time when the chazzan is rolling up his Megillah.

[89]. Shulchan Aruch 692:1. See Chazon Ovadia, Purim, p. 88 and Yalkut Yosef, Purim, p. 559, which state that the proper nusach of the end of the berachah is הנפרע לעמו ישראל מכל צריהם האל המושיע and not האל הנפרע לעמו ישראל.. See also Kaf HaChayim 692:15–16.

[90]. Shulchan Aruch, 690:16; Chazon Ovadia, Purim, p. 94; Yalkut Yosef, Purim, p. 560.

[91]. Rama 695:2; Machazik Berachah, Kuntres Acharon 687:2; Moed LeChol Chai 31:18; Chazon Ovadia, Purim, p. 99; Yalkut Yosef, Purim, p. 563.

[92]. Tehillim, ch. 22. Maaseh Rav §239; Chikrei Lev 693:32; Chazon Ovadia, Purim, p. 99.

[93] Yesod VeShoresh HaAvodah 12:3; Purim BeTzion, p. 172.

[94]. Chazon Ovadia, Purim, p. 101; Kaf HaChayim 693:1.

[95] See Purim BeTzion, p. 174 that cites several reasons why this is recited on the night of Purim.

[96]. Kaf HaChayim 693:1; Chazon Ovadia, Purim, p. 106.

[97] Chida (Devash Lefi 5:6); Kaf HaChayim, Palagi, 31:60; Purim BeTzion, p. 276.

[98]. Shulchan Aruch 693:4; Kaf HaChayim 693:27; Yalkut Yosef, Purim, p. 579.

[99]. Rama 693:3.

[100] See Biur Halachah 693:4 that the custom of Ashkenazim is to return the sifrei Torah to the hechal before reading the Megillah. For the custom of Sephardim, who leave the Torah out, see Yafeh LaLev 693:9 and Purim BeTzion, p. 283.

[101]. Chazon Ovadia, Purim, pp. 108–109.

[102]. Shulchan Aruch 693:3.

[103]. Hallel is not recited for a number of reasons, which include: the Megillah is read in place of Hallel; Hallel is not recited over miracles that happened outside of Eretz Yisrael; and in the miracle of Purim, Bnei Yisrael were not entirely liberated, since they still remained in exile, as the Gemara in Megillah 14a states, “We are still servants of Achashverosh.”

[104]. Moed LeChol Chai 31:88; Chazon Ovadia, Purim, p. 108.

[105]. Chazon Ovadia, Purim, p. 108.

[106]. Rama 693:4; Chida, LeDavid Emet 26:4; Moed LeChol Chai 31:59.

[107]. Chazon Ovadia, Purim, p. 109; Yalkut Yosef, Purim, p. 580; Ohr LeTzion, vol. 4, 58:4.

[108]. See Chazon Ovadia, Purim, p. 107, which states that if there is a need, one may bring his megillah to the synagogue after shkiyah in an area with an eruv. In such a situation, one should try to give the megillah to a minor to carry. See also Halichot Olam, vol. 3, p. 195; Sdei Chemed, Purim §1; and Moed LeChol Chai 31:70.

[109]. Shulchan Aruch 693:1; Kaf HaChayim 693:6; Tevuot Shemesh, O.C. §77; Chazon Ovadia, Purim, p. 106.

[110]. Birkei Yosef 693:1; Ben Ish Chai, Tetzaveh 1:9; Moed LeChol Chai 31:78; Aruch HaShulchan 693:3. See Yechaveh Daat 1:75; Yabia Omer 4:24; ibid., vol. 9, 79:24; Chazon Ovadia, Purim, pp. 67 & 106; and Yalkut Yosef, Purim, p. 583.

[111]. Kaf HaChayim 693:11; Yabia Omer 4:24; ibid., vol. 9, 79:24; Chazon Ovadia, Purim, p. 67.

[112]. Moed LeChol Chai 31:78; Chazon Ovadia, Responsa 1:15, p. 237, in the footnotes; Yalkut Yosef, Purim, p. 584. Kaf HaChayim 693:12, in the name of Bet Yehudah, states that someone other than the chazzan should preferably recite the berachah.

[113]. Shulchan Aruch 693:2.

[114]. Shulchan Aruch 693:1; Chazon Ovadia, Purim, p. 99.

[115]. Shulchan Aruch 682:1. See also Yechaveh Daat 5:49 and Chazon Ovadia, Purim, pp. 99–100, which says that one should preferably recite Al HaNissim at the end of E-lohai Netzor if one only remembered after concuding the berachah of Modim. See also Yalkut Yosef, Purim, p. 573.

[116]. Yabia Omer, vol. 1, 22:11 & 9:53; Yechaveh Daat 5:49; Yalkut Yosef, Purim, p. 573.

[117]. See Chayim Shaal, vol. 1, 75:3; Rav Pe’alim 3:39; Shaar HaTziyun 693:2; Chazon Ovadia, Chanukah, p. 193; Yabia Omer, vol. 10, 55:30, p. 173; and Yalkut Yosef, Purim, p. 575.

[118]. Chazon Ovadia, Chanukah, p. 194; Yechaveh Daat 1:77; Yabia Omer 2:32 & 9:66; Yalkut Yosef, Purim, p. 574. See Ohr LeTzion, vol. 4, 48:1. This ruling is unlike the position of Yaskil Avdi 8:10.

[119]. Shulchan Aruch 694:1. See also Moed LeChol Chai 31:94 and Pele Yoetz, “Erech Purim,” which praise those who give a lot of charity on Purim day. Yalkut Yosef, Purim, p. 599 lists several reasons for giving matanot la’evyonim on Purim. Some of the reasons include: Since Purim is a day of rejoicing and being happy, we give charity to the poor so that the poor may also have a joyous day. Another reason is to enable the poor to afford a Purim seudah. Another reason is that Purim was established as a day to compensate for not giving charity the rest of the year. The Ritva on Megillah 7a writes that the primary purpose of matanot la’evyonim is to give people joy, which is also the reason one should give charity to anyone who asks. Another reason mentioned is because we are trying to reenact Bnei Yisrael’s actions from the Purim story, when they gave matanot la’evyonim as a sign of rejoicing for their salvation.

[120]. Magen Avraham 695:3; Kaf HaChayim 695:50; Mishnah Berurah 695:22; Chazon Ovadia, Purim, p. 169.

[121]. Aruch HaShulchan 695:17; Yalkut Yosef, Purim, p. 619; Divrei Yatziv, O.C. §293 & §298.

[122]. Tzitz Eliezer, vol. 15, 22:15; Mishneh Halachot 6:126; Ashrei HaIsh, vol. 3, 46:18.

[123]. Rambam, Hilchot Megillah 2:16; Chazon Ovadia, Purim, p. 166. See Yalkut Yosef, Purim, p. 626, which states that one may even give bread as a matanah.

[124]. Chazon Ovadia, Purim, p. 166.

[125]. See Chazon Ovadia, Purim, pp. 166–167, which states that a perutah is the smallest coin in circulation. Chazon Ovadia says that in Eretz Yisrael this coin would be the five-agurot coin. However, Yalkut Yosef, Purim, p. 596 clarifies that the five-agurot coin is no longer in circulation, and the ten-agurot coin is considered a perutah today.

[126]. There are several views regarding the amount of money one must give to fulfill the mitzvah of matanot la’evyonim. The Pri Megadim, Mishbetzot Zahav 694:1 is undecide about the exact amount, however, most poskim, such as the Mishnah Berurah 694:2; Tzitz Eliezer 3:27, at the end; Chazon Ovadia; and Yalkut Yosef, Purim, p. 596 are of the position that, strictly speaking, one must only give the worth of a perutah. However, some poskim require one to give the amount for a meal. This is the view of Zera Yaakov, as cited in Machazik Berachah 694:2 and Shaarei Teshuvah 694:1. Ben Ish Chai, Tetzaveh 1:15 and Kaf HaChayim 694:7, 11 also cite this view, and state that one should try to be stringent. Ashrei HaIsh, vol. 3, 46:13; Teshuvot VeHanhagot 3:231; and Moadim U’Zemanim 6:107 state an even more stringent ruling, which is that one should preferably give the amount that is considered an amount that a poor person would not be embarrassed accepting, or a respectable amount. It is cited in the name of Rabbi Yosef Shalom Elyashiv that fifty shekels is considered respectable in this regard. See also Ohr LeTzion, vol. 4, 58:1. Strictly speaking, one does not have to give more than a perutah to fulfill his obligation, but whoever gives more is praiseworthy.

[127]. See Chazon Ovadia, Purim, p. 167, which states that this is the ruling of Moed LeChol Chai 31:27, which is unlike Torah Lishmah §190, which says that one should not give one coin to two poor people.

[128]. Chazon Ovadia, Purim, p. 170; Mishneh Halachot 6:122 & 16:55; Halichot Shlomo, Purim 19:23; Ashrei HaIsh, vol. 3, 46:3; Yalkut Yosef, Purim, p. 640; Igrot HaRishon LeTzion, vol. 2, p. 181.

[129]. See Rama, Y.D. 249:1, which states that one may not use his maaser money to fulfill a mitzvah. See also Magen Avraham 694:1; Mishnah Berurah 694:3; Aruch HaShulchan 694:2; Chazon Ovadia, Purim, p. 170; and Yalkut Yosef, Purim, p. 638.

[130]. Yechaveh Daat 1:87 & 3:76; Chazon Ovadia, Purim, p. 170.

[131]. Chazon Ovadia, Purim, p. 170.

[132]. Ibid.; Halichot Shlomo, Purim, ch. 19, §24.

[133]. Shulchan Aruch 694:2.

[134]. Rambam, Megillah 2:17; Chayei Adam 155:29; Shaarei Teshuvah 694:1; Mishnah Berurah 694:3; Chazon Ovadia, Purim, p. 168.

[135]. Rama 695:4; Levush 694:4; Chayei Adam 155:33; Aruch HaShulchan 694:2; ibid. 695:18; Kaf HaChayim 694:3; Mishnah Berurah 694:1; Shevet HaLevi 9:147; Yalkut Yosef, Purim, p. 621.

[136]. See Aruch HaShulchan 694:2, which states that a man may fulfill his wife’s obligation, since a husband and wife are considered one entity. However, Aruch HaShulchan later in 695:18 says that one may not fulfill his wife’s obligation, and a woman must also give matanot la’evyonim regardless of whether her husband gave already. See also Shevet HaLevi, vol. 9, 147:1; Teshuvot VeHanhagot 6:165; and Yalkut Yosef, Purim, p. 621, which state that a man may not fulfill his wife’s obligation of giving matanot la’evyonim by fulfilling his own; rather, he must give another two matanot on her behalf. Ashrei HaIsh, vol. 3, 46:14 says that one may, however, make a kinyan for his wife to acquire the money he is giving, and thereby fulfill her obligation on her behalf.

[137]. Aruch HaShulchan 694:2; Shalmei Moed, p. 280, in the name of Ashrei HaIsh, vol. 3, 46:17.

[138]. Pri Megadim 695:14; Ohr LeTzion, vol. 4, 58:3.

[139]. Bach 694:1; Taz 694:1; Pri Megadim, M.Z. 694:1; Birkei Yosef 694:2; Chayei Adam 155:28; Shaarei Teshuvah 694:1; Aruch HaShulchan 694:2; Mishnah Berurah 694:2; Kaf HaChayim 694:1, which is unlike the position of Pri Chadash 694:1 and Eshel Avraham of Butchach 695:3, which state that a poor person is not obligated in matanot la’evyonim. See also Torah Lishmah §191 and Chazon Ovadia, Purim, p. 169.

[140]. See Pri Megadim, E.A. 694:1, which is undecided whether the principle of a matanah al menat lehachzir can be used for matanot la’evyonim. See also Chida, Yosef Ometz 82:5; Yabia Omer, vol. 9, O.C. 70:3; Chazon Ovadia, Purim, p. 168; Yalkut Yosef, Purim, p. 628; and Teshuvot VeHanhagot 1:400, which state that one does not fulfill his obligation if he gives the matanah on condition that it will be returned.

[141]. Shaarei Teshuvah 694:1; Chazon Ovadia, Purim, p. 168.

[142]. Maharsha on Megillah 7a; Kaf HaChayim 694:10; Chazon Ovadia, Purim, p. 167, which is unlike Aruch HaShulchan.

[143]. Maharsha on Megillah 7a; Chazon Ovadia, Purim, p. 167.

[144] See Chazon Ovadia, Purim, p. 167.

[145]. Chazon Ovadia, Purim, p. 172; Rivevot Ephraim 4:172.

[146]. See Shulchan Aruch, Y.D. §249 regarding the different levels of the mitzvah of charity. See also Yalkut Yosef, Purim, p. 641.

[147]. Moed LeChol Chai 31:86; Aruch HaShulchan 694:2; Ben Ish Chai, Tetzaveh 1:16; Kaf HaChayim 694:12; Chazon Ovadia, Purim, p. 168; Yalkut Yosef, Purim, p. 629; Ashrei HaIsh, vol. 3, 46:17; Ohr LeTzion, vol. 4, 58:2; Purim BeTzion, p. 311.

[148]. Rama, O.C. 695:4; Ben Ish Chai, Tetzaveh 1:15.

[149]. Shibbulei HaLeket §202; Magen Avraham 694:6; Kaf HaChayim 694:38; Mishnah Berurah 694:10; Mishneh Halachot 3:60; Yalkut Yosef, Purim, p. 629.

[150]. See Yalkut Yosef, Purim, p. 642, which states that one who is generally unable to pay his rent throughout the year is considered a person who is poor enough to receive matanot la’evyonim. It is cited in the name of Rabbi Ben Tzion Abba Shaul that the best recipient for matanot la’evyonim is a poor person who is learning Torah in kollel. See also Ohr LeTzion, vol. 4, 58:2; Teshuvot VeHanhagot 5:235; and Moadim U’Zemanim 6:106 regarding who is considered a poor person.

[151]. Yalkut Yosef, Purim, p. 644; Shalmei Moed, p. 278; Halichot Shlomo, Purim, p. 340, Orchot Halachah §63.

[152]. Rama 694:2; Chazon Ovadia, Purim, p. 172.

[153]. Shulchan Aruch 694:3.

[154]. The mitzvah of mishloach manot is brought in Megillat Esther 9:19 & 22; Megillah 7b; Rambam, Hilchot Megillah 2:15; and Shulchan Aruch 695:4. There are many reasons for why we send mishloach manot. Rabbi Shlomo Elkabetz (author of Lecha Dodi, which is recited every Friday night) in his work Manot HaLevi, Esther 9:19, p. 208 writes that we send mishloach manot to increase peace and friendship among the Jewish people. This is also the opinion of the Bach. The Ritva on Megillah 7a; Aruch HaShulchan 695:13; and Sdei Chemed, Purim 695:66 state that the reason for this custom is to increase joy. Another reason is the view of Terumat HaDeshen §111, that the purpose of mishloach manot is so that everyone will have enough food for the Purim seudah. This is similar to the view of Kol Bo §45 and Levush 695:4. See Rivevot Ephraim 1:459. See also Yalkut Yosef, Purim, p. 695, which brings more reasons for the mitzvah of mishloach manot.

[155]. Rama 695:4. See Mishnah Berurah 695:22 and Aruch HaShulchan 695:16, which imply that one has not even fulfilled his obligation bedieved if he delivered the mishloach manot at night.

[156]. Binyan Tzion 695:44 is undecided whether one has fulfilled his obligation of sending mishloach manot if it was not done through a messenger. This is also the view of the Chatam Sofer on Gittin 22b; Yafeh LaLev, vol. 2, 695:19; and possibly the Mishnah Berurah 695:18. See also Tzitz Eliezer, vol. 9, 33:4. However, many poskim write that one is not obligated to send it through a messenger, although it is preferable. See Kaf HaChayim 695:71; Orchot Rabbenu, vol. 3, p. 36, halachah 20 & p. 53, halachah 76; Shalmei Moed, p. 282; Ashrei HaIsh, O.C., vol. 3, 47:12; Mishneh Halachot 6:121 & 124; Chazon Ovadia, Purim, p. 143; and Yalkut Yosef, Purim, p. 742.

[157]. Chazon Ovadia, Purim, p. 145; Yalkut Yosef, Purim, p. 743; Torat HaMoadim, Purim 9:23; Teshuvot VeHanhagot 1:407; Sdei Chemed, Purim §6; Piskei Teshuvot 695:16.

[158]. Yabia Omer 9:71; Chazon Ovadia, Purim, p. 147; Yalkut Yosef, Purim, p. 745.

[159]. Aruch HaShulchan 695:16; Chazon Ovadia, Purim, p. 142, in the footnotes; Yalkut Yosef, Purim, p. 735.

[160]. Yabia Omer 9:71; Chazon Ovadia, Purim, p. 152; Yalkut Yosef, Purim, p. 735.

[161]. Torah Lishmah §188; Chazon Ovadia, Purim, p. 145, end of footnote 35; Yalkut Yosef, Purim, p. 744. See Teshuvot VeHanhagot 1:406–407; Halichot Shlomo, Purim 19:14; and Tzitz Eliezer, vol. 19, 67:4.

[162]. See Shaarei Teshuvah 695:4; Biur Halachah §694, “Liten,” in the name of the Pri Megadim M.Z.  694:1. See also Chazon Ovadia, Purim, p. 143 and Yalkut Yosef, Purim, p. 742.

[163]. Chazon Ovadia, Purim, p. 137; Yalkut Yosef, Purim, p. 737.

[164]. Rama 695:4; Ben Ish Chai, Tetzaveh 1:17; Mishnah Berurah 695:25; Kaf HaChayim 695:54, 56; Chazon Ovadia, Purim, p. 140; Yalkut Yosef, Purim, p. 736.

[165]. Yalkut Yosef, Purim, p. 737.

[166]. Chazon Ovadia, Purim, p. 141; Yabia Omer 9:74; Yalkut Yosef, Purim, p. 738.

[167]. Pri Megadim E.A. 695:14; Kaf HaChayim 695:57; Chazon Ovadia, Purim, p. 142; Yalkut Yosef, Purim, p. 738; Teshuvot VeHanhagot 3:236.

[168]. Shulchan Aruch 695:4. Bach 694:1; Pri Chadash 695:4; Pri Megadim, M.Z. 694:1; Chazon Ovadia, Purim, p. 143; Yalkut Yosef, Purim, p. 742.

[169]. Mekor Chayim 694:3; Yalkut Yosef, Purim, p. 741.

[170]. Moed LeChol Chai 31:86; Ben Ish Chai, Tetaveh 1:16; Chazon Ovadia, Purim, p. 145; Yalkut Yosef, Purim, p. 745; Teshuvot HaRishon LeTzion vol. 2, 83:3, 84.

[171]. Rama 695:4; Chazon Ovadia, Purim, pp. 140–141; Yalkut Yosef, Purim, p. 736.

[172]. Yabia Omer 9:72; Chazon Ovadia, Purim, p. 135; Yalkut Yosef, Purim, p. 732. See also Tzitz Eliezer, vol. 8, 14:5.

[173]. Chazon Ovadia, Purim, p. 135; Yalkut Yosef, Purim, p. 728; Teshuvot HaRishon LeTzion, vol. 2, 83:4; ibid., vol. 2, §84; Tzitz Eliezer, vol. 8, 14:5.

[174]. Mishneh Halachot 4:90; Chazon Ovadia, Purim, p. 153; Yalkut Yosef, Purim, p. 736.

[175]. Yalkut Yosef, Purim, p. 730; Ohr LeTzion, vol. 4, 59:5. See also on this topic: Igrot Moshe, O.C., vol. 5, 13:6; Minchat Shlomo, vol. 1, 31:1; Halichot Shlomo, Tefillah, ch. 2, Orchot Halachah §80; Divrei Yatziv 1:80; Tzitz Eliezer 12:67; Shevet HaLevi 4:17 & 8:47; Teshuvot VeHanhagot 1:483; and Halachah Berurah, vol. 9, p. 8.

[176]. Even though Me’am Loez, Esther, p. 249, 204 states that one has fulfilled his obligation, most poskim disagree. See Chida, Petach Einayim on Betzah 15b; Aruch HaShulchan 695:17; Chazon Ovadia, Purim, p. 126; and Yalkut Yosef, Purim, p. 717, which all disagree with the Me’am Loez, and state that one needs two separate foods. See also Mishneh Halachot 3:60 for a similar instance.

[177]. Chazon Ovadia, Purim, p. 126; Yalkut Yosef, Purim, p. 718.

[178]. Magen Avraham 695:11; Eliyah Rabah 695:9; Mishnah Berurah 695:20; Aruch HaShulchan 695:14; Chazon Ovadia, Purim, p. 124; Yalkut Yosef, Purim, p. 713. See Ashrei HaIsh, vol. 3, 47:5, which says that one may send a soft drink, provided that it has a taste. However, one may not send bottled water or seltzer to fulfill his obligation.

[179] Purim BeTzion, p. 306.

[180]. Yalkut Yosef, Purim, p. 723.

[181]. Rabbi Yosef Chayim of Baghdad writes in Ben Ish Chai, Tetzaveh 1:16; Torah Lishmah §189; and Yedei Chayim, p. 160 (see also Torah Lishmah published by Chevrat Ahavat Shalom, p. 216, which cites the words of Yedei Chayim) that one does not fulfill his obligation if he puts both manot into one basket, since they are then considered only one entity. However, many poskim argue with this, and write that to fulfill the mitzvah of mishloach manot, one must give two separate foods or drink, which is accomplished even if the foods are in one basket. Among those who argue with the Ben Ish Chai are Shemesh U’Magen, vol. 2, O.C. 56:4; Rabbi Moshe Feinstein, as brought in Shmatata D’Moshe, Shemuot Moshe §5; Shevet HaLevi, vol. 3, 96:4; Halichot Olam, vol. 1, p. 234; Chazon Ovadia, Purim, p. 131; Teshuvot VeHanhagot 2:346; Kovetz Halachot, Purim, p. 17, 5; Torat HaMoadim, Purim 9:8; Tzitz Eliezer, vol. 15, 31:3; Piskei Teshuvot 695:13; and Yalkut Yosef, Purim, p. 723. Even though Yalkut Yosef, Moadim, p. 329 says that one should preferably separate the foods into different baskets, the new edition of Yalkut Yosef says that there is no need to be stringent in this matter.

[182]. Rambam, Megillah 2:15; Terumat HaDeshen 1:111; Shulchan Aruch 695:4; Taz 695:4; Magen Avraham 695:11; Mishnah Berurah 695:20; Aruch HaShulchan 695:14; Yechaveh Daat 6:45; Chazon Ovadia, Purim, p. 120; Yalkut Yosef, Purim, pages 709–714; Teshuvot VeHanhagot, vol. 3, 236:3.

[183]. Chazon Ovadia, Purim, p. 123; Torat HaMoadim, Purim §9, footnote 3; Yalkut Yosef, Purim, p. 711.

[184]. Yalkut Yosef, Purim, p. 711. Other examples of what may not be given are bed sheets, clothing, and other non-edible objects.

[185] Halichot Moed, Purim, p. 319.

[186]. Maharil, Minhagei Purim §15; Magen Avraham 695:11; Vilna Gaon, as brought in Maaseh Rav §249; and Chayei Adam 155:31 state that one must send ready-made food. However, Pri Chadash 695:4 says that even uncooked foods may be used. This is also the opinion of Chacham Ovadia Yosef in Yabia Omer 9:73; Chazon Ovadia, Purim, p. 113, 2 & p. 125; and Yalkut Yosef, Purim, p. 705. See also Teshuvot VeHanhagot, vol. 5, 234:2, which states that one may not send ground coffee or tea bags. Halichot Moed, Purim, p. 318 states that it is permitted to send instant soup since it is easily prepared by simply adding hot water, and it is considered a prepared food in this regard.

[187]. Aruch HaShulchan 695:14; Chazon Ovadia, Purim, p. 125.

[188]. Chazon Ovadia, Purim, p. 125; Yabia Omer, vol. 9, O.C. 74:2; Yalkut Yosef, Purim, p. 715.

[189]. Chazon Ovadia, Purim, p. 118; Yalkut Yosef, Purim, p. 707.

[190]. Kaf HaChayim 695:42; Chazon Ovadia, Purim, p. 128; Yalkut Yosef, Purim, p. 719. This is unlike the view of Teshuvot VeHanhagot 5:234.

[191]. Chazon Ovadia, Purim, p. 152; Shalmei Moed, p. 285; Halichot Shlomo, Purim 19:11; Kinyan Torah BaHalachah, vol. 7, 55:5; Nitei Gavriel, Purim 57:13; Piskei Teshuvot 695:20. See Ashrei HaIsh, vol. 3, 47:4 and Yevakshu MiPihu, p. 39. This is also true when sending chalav stam to a person who is stringent to eat only chalav Yisrael.

[192] Chida, Ahavat David, Derush 14, Shabbat Zachor.

[193]. Rama 695:1.

[194] Seder HaYom; Bach 695; Pri Megadim E.A. 695:5; Mishnah Berurah 695:9. Aruch HaShulchan 696:3 says that one should not travel on Purim since one cannot properly enjoy the Purim meal without one’s family. See also Purim BeTzion, p. 324, who says that one should not have too many guests on Purim so that one can focus on enjoying his family and making one’s children happy. Shmatata D’Moshe 695:2 says that it is better for one to eat the meal later in the day with friends and family, rather than eat it alone early in the day.

[195]. The Maharshal §48; Taz 693:2; and Aruch HaShulchan 695:7 state that one is obligated to eat bread during the Purim seudah. See also Moadim U’Zemanim 2:190. However, Magen Avraham 695:9; Elyah Rabba 695:7; and Birkei Yosef 695:1 state that one does not have to eat bread to fulfill the mitzvah of the Purim seudah. However, Chacham Ovadia Yosef in Yechaveh Daat 1:89 and Chazon Ovadia, Purim, p. 173 writes that one should preferably be stringent, and have bread. See also Yalkut Yosef, Purim, p. 653; Torat HaMoadim, Purim, p. 339; Ohr LeTzion, vol. 4, 60:2; Tzitz Eliezer vol. 19, 27:4; and Shevet HaLevi 1:205.

[196]. Rambam, Hilchot Megillah 2:15 states that one should eat meat and drink wine during the Purim seudah. The Shulchan Aruch 696:7 says that even an avel may eat meat and drink wine on Purim. See also Pri Megadim, Eshel Avraham 696:15, which says that the seudah must consist of meat and wine. See also Divrei Yatziv, vol. 7, 65:3, which states that one must use meat, not chicken. Chazon Ovadia, Purim, p. 173; Shevet HaLevi, vol. 10, 18:3; and Piskei Teshuvot 695:2, footnote 11 also seem to imply similarly.

[197]. See Shmatata D’Moshe, Shemuot Moshe 695:3 and Rivevot Ephraim, vol. 1, 350:1, which state in the name of Rabbi Moshe Feinstein that chicken may be eaten instead of meat. See also Yalkut Yosef, Purim, p. 655, and Purim BeTzion, p. 331.

[198]. Ki Va Moed, Purim, p. 98, footnote 24, in the name of Chacham Ovadia Yosef, even though it seems from the Shulchan Aruch 696:7 that one should specifically use wine. Rabbi Akiva Eiger Y.D. 341:1 is unsure if a chamar medina works as well. This is also the opinion of the Hitorerut Teshuvah O.C., vol. 3, 491:2; Shalmei Moed, ch. 62; Mishneh Halachot 5:83. This is because it since the miracle happened with wine, one should also drink wine on Purim. Orchot Rabbenu, vol. 3, p. 56 states that one can use other drinks but he should have some wine to begin with as well. Others, such as Nimukei Orach Chaim 695:4; Shmateta D’Moshe 695:4 in the name of Rabbi Moshe Feinstein; Lehorot Nattan 9:22; all state that one can use other drinks instead of wine.

[199]. Megillah 7b states that one should drink until one cannot differentiate between cursing Haman and blessing Mordechai. This Gemara lends itself to many interpretations, one of which is that one should reach the drunkenness of Lot. This is the view of Seder HaYom, Purim, p. 240. Sdei Chemed, Maarechet Chet, klal 92 brings in the name of the Vilna Gaon that one should get so drunk to the extent that he may even be in danger. See also Mishneh Halachot 11:554, which explains this view. However, most poskim say that one should only drink a little more than he usually would. This is the opinion brought in Kol Bo §45; Orchot Chayim, Seudat Purim §38; Pri Chadash 695:2; Pele Yoetz, “Purim”; and Shevet HaLevi, vol. 10, 107:2. Rama §2; Pri Megadim, M.Z. 695:2; and Mishnah Berurah 695:5 add that one should take a nap after drinking a little more than one normally would, and by sleeping, one is able to fulfill the words of the Gemara, since one cannot think when he is sleeping. There is even another view, of the Nimukei Yosef on Megillah 7b, which says that if one is unable to drink, he can “pretend to be drunk,” and behave in a more relaxed way. See also Piskei Teshuvot, footnote 22, which cites this view.

Even though drinking on Purim is a praiseworthy practice with many sources in the Rishonim and poskim, Biur Halachah 695:2; Kaf HaChayim 695:18; Ohr LeTzion, vol. 4, 60:3; Chazon Ovadia, Purim, p. 175; Yalkut Yosef, Purim, Kuntres Acharon, p. 834; and Torat HaMoadim, Purim 11:3 point out that if one knows he will act improperly or will miss the opportunity to do a mitzvah, it is better for him to refrain from getting drunk at all.

[200]. Shulchan Aruch 695:1.

[201]. Rama 695:1.

[202]. Rama 695:2.

[203]. Yafeh LaLev, vol. 2, 695:18; Mishneh Halachot 6:126 & 7:92; BaTzel HaChochmah 6:81; Tzitz Eliezer 15:32; Chazon Ovadia, Purim, p. 135; Yalkut Yosef, Purim, p. 725. This is unlike the view of Moadim U’Zemanim 2:54.

[204]. Rama 695:2; Ohr LeTzion, vol. 4, 60:1.

[205]. See Kaf HaChayim 695:23, in the name of the Siddur Rashash. This is also the opinion of the Gra, as brought in Maaseh Rav §238. See also Chazon Ovadia, Purim, p. 180 and Yalkut Yosef, Purim, p. 664.

[206] Yafeh LaLev 695:10; Purim BeTzion, p. 392.

[207]. Rama 695:2; Kitzur Shulchan Aruch 142:5; Aruch HaShulchan §8; Halichot Shlomo, Purim 19:26; Torat HaMoadim, Purim, p. 346; Yalkut Yosef, Purim, p. 656; Ohr LeTzion, vol. 4, 60:1.

[208]. See Rama 695:2 and Moed LeChol Chai 31:93, which state one should set aside time to learn Torah before the seudah. See also Birkei Yosef 429:2; Kaf HaChayim 695:2; Chazon Ovadia, Purim, p. 181; Yalkut Yosef, Purim, p. 645; and ibid., Pesach, vol. 1, p. 39 and on.

[209] Purim BeTzion, p. 336.

[210]. Rama 695:2 and Mishnah Berurah 695:12 explain that this is to remember the prophet Daniel (who was also Hatach in the story of the Megillah), who ate grains and rice in Bavel, and Esther who ate grains and rice when she was in Achashverosh’s palace. See Levush 695:2; Ben Ish Chai, Tetzaveh 1:19; Halichot Olam, vol. 2, p. 238; Chazon Ovadia, Purim, p. 178; Purim BeTzion, p. 387.

[211] See Taamei HaMinhagim, Purim 3; Purim BeTzion, p. 390.

[212] Moed LeChol Chai 31:44; Purim BeTzion, p. 392.

[213] Pri Chadash 695:1; Shulchan Gavo’ah 695:1; Purim BeTzion, p. 321.

[214]. Chazon Ovadia, Purim, p. 185.

[215]. Chazon Ovadia, Purim, p. 178.

[216]. See Shevet HaLevi, vol. 10, 18:2; Rivevot Ephraim vol. 1, siman 458; ibid., vol. 4, 173:10; Moadim U’Zemanim 2:190; Chazon Ovadia, Purim, p. 176; and Yalkut Yosef, Purim, p. 659. Rabbi Shmuel Kamenetsky also writes in Kovetz Halachot, Purim 18:8 that women may drink grape juice instead of wine to fulfill the mitzvah of simchat Purim.

[217]. Chazon Ovadia, Purim, p. 180; Yaskil Avdi, vol. 8, O.C. §20, p. 26. I heard from Chacham Yitzchak Yosef during his motzaei Shabbat shiur that if this is difficult for the person, he may rely on the ruling of the Zekan Aharon and attend a Purim seudah even though there will be music there. This is also brought by Ikrei HaDat O.C. 36:22 and Kaf HaChayim 696:26.

[218]. Shulchan Aruch 695:3; Rama 187:4; Yechaveh Daat 1:89; Yabia Omer, vol. 1, O.C. §22; Chazon Ovadia, Purim, p. 182.

[219]. Shulchan Aruch and Rama 695:3; Birkei Yosef 188:12; Toledano, Kitzur Shulchan Aruch 77:17; Nehar Mitzrayim, Hilchot Purim, toward the end; Chazon Ovadia, Purim, p. 183; Yechaveh Daat 3:55; Halichot Olam, vol. 2, p. 83. This opinion is also brought in Ohr LeTzion, vol. 4, 60:4, in the name of Rabbi Ezra Attia, provided that a kezayit of bread was eaten during the day. This is unlike the view of Ben Ish Chai, Chukat 1:22 and Kaf HaChayim 188:43, which state that Al HaNissim is omitted.

[220]. Mishnah Berurah 695:15.

[221]. Shulchan Aruch 208:12; Mishnah Berurah 682:2; Kaf HaChayim 682:3; Chazon Ovadia, Purim, p. 184; ibid., Chanukah, p. 198; Yabia Omer 3:36; Yalkut Yosef, Purim, p. 578; Ohr LeTzion, vol. 4, p. 291; Halichot Moed, Purim, p. 366.

[222]. Shulchan Aruch 696:1. See Chazon Ovadia, Purim, p. 195, which states that one may perform melachah on Purim night even if one has a custom to refrain from melachah on Purim day. Purim BeTzion, p. 272 adds that any melachah that is needed for Purim, such as sewing a costume for one’s child or taking pictures, is permitted.

[223]. Yabia Omer, vol. 1, Y.D. 11:24; Chazon Ovadia, Purim, p. 196; Yalkut Yosef, Purim, p. 764.

[224] Purim BeTzion, p. 270.

[225]. Magen Avraham 696:1; Aruch HaShulchan 696:1; Chayei Adam 155:34; Mishnah Berurah 696:2; Chazon Ovadia, Purim, pages 196–197; Yalkut Yosef, Purim, p. 765. Shulchan Aruch 696:2 states that the custom of not performing melachah only applies to the day on which one celebrates Purim. Therefore, Yalkut Yosef, Purim, p. 767 says that a person who celebrates Purim on the fourteenth of Adar may perform melachah on the fifteenth of Adar for someone who lives in Yerushalayim and therefore celebrates it then. See Chazon Ovadia, Purim, p. 198.

[226]. Chazon Ovadia, Purim, p. 196; Yabia Omer 6:47; Yalkut Yosef, Purim, p. 765.

[227]. Chazon Ovadia, Purim, p. 196, beginning of footnote 25; Yalkut Yosef, Purim, p. 765. See Ben Ish Chai, Tetzaveh 1:21, which says that one should either cut his own hair, or have it cut by a non-Jew.

[228]. Chazon Ovadia, Purim, p. 197.

[229]. Ibid.

[230]. Rama 696:1; Moed LeChol Chai 31:31; Chazon Ovadia, Purim, p. 198. See also Yalkut Yosef, Purim, p. 767, which allows one to even type words unrelated to Purim on his computer, since typing on a computer is not considered melachah.

[231]. The source for dressing up on Purim is brought by the Mahari Mintz, Siman 16. Keter Shem Tov, vol. 2, p. 545 and Rabbi Meir Mazuz (Sansan LeYair) state that this custom was taken from the non-Jews. However, it is brought in the name of the Steipler (Orchot Rabbenu, vol. 3, p. 60) that the exact opposite is true, and the non-Jews took their custom of dressing up on their holidays from the Jews. Many Acharonim offer different explanations for this custom. Some of these explanations include:

1) Since the non-Jews were scared of the Jews after the Jews were granted permission to defend themselves, the non-Jews dressed up as Jews in order to avoid being attacked. (Machatzit HaShekel; Mishneh Halachot 7:92).

2) On Purim it is customary for the children of poor people to go around the city asking for charity, and in order not to embarrass anyone, the children would wear masks. (Mishneh Halachot 3:60)

3) Some of the Bnei Yisrael bowed to the idol of Nebuchadnezar but the Gemara, Megillah 12a, says that they did not have intention to worship the idol. In remembrance of this, we wear clothing that is different to show that even though our outer appearance is different, under the clothing has not changed and we are the same people. (Benei Yissachar, Ma’amar Chodesh Adar 9 – Mishteh VeSimcha)

4) Since during the Purim story, it appears as if Hashem “covered Himself” by hiding His “face” by appearing as if he had forsaken the Bnei Yisrael throughout the Purim story until the miracle became apparent. (Minhagei Yeshurun; Taamei HaMinhagim 892)

5) In remembrance of Mordechai being dressed in royal clothing. (Elya Rabba 696 in the name of the Kenesset HaGedolah; Otzar HaMinhagim)

6) Since Vashti was affected by leprosy and grew a tail, she covered her face out of embarrassment (Elya Rabba)

7) Since Esther would not tell anyone what her nationality was, and hid her true identity. (Yalkut Yosef)

8) Just as it says that one should drink on Purim until one does not know the difference between Haman and Mordechai, so too, we dress up so that no one can tell who we are. (Sefer Toda’ah, ch. 10)

9) In remembrance of the angels who dressed up as the advisors of Achashverosh or gardeners who were cutting down the garden of Achashverosh. (Kenesset Yechezkel)

10) Since the miracle of Purim came about because of the prayers of the children, we try to make the children happy on Purim and allowing them to dress up adds to their joy. (Chemdat Yamim, Purim 3:23)

11) In remembrance of Amalek who dressed up in different clothing in order to fool the Bnei Yisrael. (Me’am Loez)

12) Since one should not be able to tell who he is giving money to on Purim, and give to everyone who asks, since one cannot know if they are truly a poor person. (Rivevot Ephraim 6:386)

See also Chazon Ovadia, Purim, p. 199. See Yalkut Yosef, Purim, pp. 198–202, which lists twenty-two possible reasons for this custom.

[232]. Yabia Omer, vol. 5, Y.D. §14; Chazon Ovadia, Purim, p. 199; Ohr LeTzion, vol. 4, 61:5. Chazon Ovadia rules that children should also act stringently and not dress up as the opposite gender on Purim. See also Teshuvot HaRishon LeTzion, vol. 1, p. 276.

[233]. Ashrei HaIsh, vol. 3, 48:6.

[234]. Yalkut Yosef, Purim, p. 685; Shevet HaLevi 10:18.

[235]. Az Nidberu 9:49; Halichot Shlomo, Purim, p. 343, Orchot Halachah §77; Ashrei HaIsh, vol. 3, 48:7; Chazon Ovadia, Purim, p. 201; Yalkut Yosef, Purim, p. 682.

[236] See Chida, Kikar LaEden, Kallah, p. 2 on the words “Asuni banecha kekinor”; Devar Shmuel 193, cited in Be’er Hetev 696:13; Ruach Chayim, Palagi, 696:8; HaElef Lecha Shelomo, Y.D. 257; Purim BeTzion, p. 395.

[237]. See Shulchan Aruch, Y.D. 401:7, which states that on Purim, avelut is only observed privately, which differs from what seems to be its view here, in se’if 4, that all the halachot of avelut apply. See also Birkei Yosef 696:10, which says that the halachah follows what the Shulchan Aruch states in Yoreh Deah, because when there is a doubt regarding hilchot avelut, the halachah follows the more lenient view. See Chazon Ovadia, Purim, p. 187 and ibid., Avelut, vol. 3, p. 122.

[238]. Shulchan Aruch 696:3.

[239]. Rama 696:4; Chazon Ovadia, Avelut, vol. 3, p. 122; Torat HaMoadim, Purim, p. 272.

[240]. Above footnote; Yalkut Yosef, Purim, p. 770.

[241]. Chazon Ovadia, Avelut, vol. 3, p. 128.

[242]. Ibid., vol. 1, p. 180; Yalkut Yosef, Purim, p. 769. See Torat HaMoadim, Purim, pages 276 & 282.

[243]. Yabia Omer, vol. 4, Y.D. §26; ibid. vol. 9, O.C. §100; Chazon Ovadia, Purim, p. 193; ibid., Avelut, vol. 1, p. 494; ibid., vol. 3, p. 125.

[244]. Mishnah Berurah 696:16; Chazon Ovadia, Avelut, vol. 1, p. 91.

[245]. Torat HaMoadim, Purim, p. 272.

[246]. Shulchan Aruch 696:5.

[247]. Mishnah Berurah 696:26; Chazon Ovadia, Purim, p. 192.

[248]. Eliyah Rabah 696:11; Minchat Shlomo, Tinyana §99; Shemirat Shabbat KeHilchatah, ch. 64, footnote 135; Chazon Ovadia, Purim, pp. 191–192.

[249]. Shulchan Aruch 696:6. See Chazon Ovadia, Purim, p. 193 and ibid., Avelut, vol. 2, p. 255, which state that he should not send mishloach manot filled with candy and treats. He should just send a simple mishloach manot that meets the basic requirements and fulfills his obligation.

[250]. See Rama 696:5, which states that the Ashkenazic custom is not to send mishloach manot to a mourner. This is also the view of Ben Ish Chai, Tetzaveh 1:18. However, Chazon Ovadia, Purim, pages 193–194; ibid., Avelut, vol. 2, p. 252; Halichot Olam, vol. 1, p. 237; Torat HaMoadim, Purim, p. 279; and Yalkut Yosef, Purim, p. 779 state that the Sephardic custom is to send mishloach manot to a mourner. Yalkut Yosef adds that one may send mishloach manot to a mourner who is poor, even during the shivah, since it is also considered giving charity. See Shevet HaLevi 2:206 and Igrot Moshe, vol. 2, Y.D. §168.

[251]. Magen Avraham 696:1; Mishnah Berurah 696:19; Kaf HaChayim 696:35.

[252]. Chazon Ovadia, Purim, p. 194.

[253]. Shulchan Aruch 696:7 and Rama. See Chazon Ovadia, Purim, p. 186; ibid., Avelut, vol. 1, p. 178; Yalkut Yosef, Purim, p. 768; and Torat HaMoadim, Purim, p. 281.

[254]. Rama 696:7; Kaf HaChayim 696:46; Mishnah Berurah 696:6; Chazon Ovadia, Avelut, vol. 1, p. 180, footnote 27; Yalkut Yosef, Purim, p. 769.

[255]. Chazon Ovadia, Avelut, vol. 1, p. 180, footnote 27; Yalkut Yosef, Purim, p. 769.

[256]. Shulchan Aruch 696:8; Mishnah Berurah 696:28; Kaf HaChayim 696:51; Chazon Ovadia, Purim, p. 203.

[257]. Yalkut Yosef, Purim, p. 782.

[258]. Shulchan Aruch 688:3.

[259]. Shulchan Aruch 688:1–2; Mishnah Berurah 688:1; Chazon Ovadia, Purim, p. 110. The reason for this is that after Achashverosh’s proclamation was issued in response to Esther’s plea, the Jews throughout Achashverosh’s kingdom defended themselves and slew their enemies on the thirteenth of Adar. On the next day, the fourteenth, they rested and established the day as a day of rejoicing. However, as a result of Esther’s personal request, the Jews of Shushan continued to fight on the fourteenth, and only rested on the fifteenth. Therefore, the Jews of Shushan established the fifteenth of Adar as a day of rejoicing. Therefore, when the Chachamim instituted Purim as a holiday for the coming generations, they established it be observed on the fourteenth of Adar in the open cities. In Shushan and cities that were walled from the time of Yehoshua, the disciple of Moshe Rabbenu, Purim is observed on the fifteenth.

The Chachamim specifically established that determining the status of a walled or open city depends on whether they were walled in the time of Yehoshua in order to pay homage to Eretz Yisrael, which lay in ruins in the time of Achashverosh, and because Yehoshua was the first to battle with Amalek (these two reasons are cited in the Rambam, Hilchot Megillah 1:5 and in the Me’iri). Thus, some cities in Eretz Yisrael observe Purim on the fifteenth, with a din of a walled city, like Shushan. Moreover, in this way, Eretz Yisrael is remembered in conjunction with the miracle of Purim. Even though Shushan itself did not have a wall in Yehoshua’s time, since the miracle actually occurred there on the fifteenth, Purim is observed in Shushan on that day.

[260]. Kaf HaChayim 688:3. See also Torat HaMoadim, Purim, p. 205.

[261]. See Kaf HaChayim 688:12 and Shemesh U’Magen 2:63, which state that if there is aren’t any Jews in the city, then one should only observe Purim on the fourteenth. However, see Torat HaMoadim, Purim, p. 206, which brings the views that Purim should be observed on the fifteenth. In cases of doubt, one should consult a competent rabbi.

[262]. Shulchan Aruch 688:1.

[263]. Shulchan Aruch 688:4; Chazon Ovadia, Purim, p. 111.

[264]. Chazon Ovadia, Purim, p. 114; Yalkut Yosef, Purim, p. 269. See also Torat HaMoadim, Purim, p. 213.

[265]. Mishnah Berurah 693:6; Halichot Olam, vol. 1, p. 232; Chazon Ovadia, Purim, p. 114; Yalkut Yosef, Purim, p. 370. This is unlike Ben Ish Chai, Tetzaveh 1:14.

[266]. Mishnah Berurah 688:10; Ben Ish Chai, Tetzaveh 1:17; Chazon Ovadia, Purim, p. 114; Halichot Olam, vol. 1, p. 236; Ohr LeTzion, vol. 4, 55:6.

[267]. Chazon Ovadia, Purim, p. 112; Torat HaMoadim, Purim, p. 217; Yalkut Yosef, Purim, pages 358–369.

Chacham Yitzchak Yosef said in his Motzaei Shabbat shiur (in 5782) In the cities of Tel Tzion and Bet Shemesh, some people have been trying to establish that the Megillah should be read on the 15^th. However, even though it is nice to see that people are trying to do the correct thing, there should not be some people doing Purim on the 14^th and others on the 15^th, this is considered as one is making different groups (known as “Lo titgodedu”), and Purim should not be observed on the 15^th until all of the Rabbanim in the city agree to begin doing so. One who wants to be stringent upon himself, can read the Megillah on the 15^th in private. See also Igrot HaRishon LeTzion, vol. 2, p. 118, and Purim BeTzion, pp. 368- 377.

[268]. See Chazon Ovadia, Purim, p. 113, which states that since Bnei Brak is connected to the city of Yafo by residential housing, one should preferably read the Megillah there on the fifteenth as well. Torat HaMoadim, Purim, p. 219, end of the footnote, points out that when Chacham Ovadia Yosef was the Chief Rabbi of Tel Aviv, he would read the Megillah again on the fifteenth by himself, but would not instruct others to follow his example. This was also the custom of the Chazon Ish (Dinim Ve’hanhagot 153:3). See also Mishnah Berurah Ish Matzliach, footnote 5, which states that it is not necessary to recite the Megillah on the fifteenth in Bnei Brak and Tel Aviv.

[269]. Regarding the city Zor, see Rambam, Pe’er HaDor §105. Chikekei Lev, O.C. §20 says that Izmir is also a safek. See Ben Ish Chai, Tetzaveh 1:14 regarding Baghdad. See Torat HaMoadim, Purim, p. 217 regarding the rest of the cities cited above. See also Ohr LeTzion, vol. 4, 55:5, which says that even in the city Hamadan in Persia (Iran), one does not read the Megillah on the fifteenth, since it is unclear whether it is really the original Shushan from the Purim story. However, Yalkut Yosef, Purim, p. 324 says that Purim is celebrated on the fifteenth in Hamadan.

[270]. Chazon Ovadia, Purim, p. 110.

[271]. Shulchan Aruch 688:2.

[272]. Chazon Ovadia, Purim, p. 110.

[273]. See the Magen Avraham §3, which explains that the intention of the Shulchan Aruch is that even though the city is not within 2000 amot of the walled city, as long as it can be seen from the walled city, the Megillah should be read on the fifteenth. This is also the view of Chazon Ovadia, Purim, p. 110 and Shemesh U’Magen 1:51.

[274]. Torat HaMoadim, Purim, p. 220; Ohr LeTzion, vol. 4, 55:1.

[275]. Minchat Yitzchak 8:62 & 9:70; Yabia Omer, vol. 7, O.C. 58:5; Yalkut Yosef, Purim, p. 329; Torat HaMoadim, Purim, p. 228.

[276]. As listed in Yalkut Yosef, Purim, p. 325 and Teshuvot HaRishon LeTzion, vol. 1, pages 236–237. See Torat HaMoadim, Purim, p. 226, which states that in the year 5750, the author went with his father, Chacham Ovadia Yosef, around the Har Nof neighborhood in Yerushalayim, and established that Purim should only be celebrated on the fifteenth. Even when Chacham Ovadia moved to Har Nof four years later, he celebrated Purim on the fifteenth. See also Ohr LeTzion, vol. 4, p. 324, which discusses this.

[277]. Minchat Yitzchak 8:62; Yabia Omer 7:48–49; Chazon Ovadia, Purim, p. 111; Shevet HaLevi 6:97 & 10:104; Ohr LeTzion, vol. 1, siman 45; Yalkut Yosef, Purim, p. 326. See Shulchan Yosef, pages 78–79. In the year 5775, Rabbi Yitzchak Yosef held that one should read the Megillah and celebrate Purim on the fifteenth in Ramot. See also Teshuvot HaRishon LeTzion 1:60 and Igrot HaRishon LeTzion vol. 2, pp. 21-73, which discusses this subject at length. Rabbi Shlomo Amar in Shema Shlomo, vol. 8, holds that the Megillah should be read on the fourteenth. It is likely that with the coming years, this debate may change, and Ramot will be considered a city that celebrates Purim on the fifteenth, depending on the houses that will be built on the road to Ramot. As stated, one should consult a rabbi each year to ascertain which day he should observe Purim if he will be in Ramot.

[278]. Mishnah Berurah 688:8, in the name of the Pri Megadim; Kaf HaChayim 688:14; Yalkut Yosef, Purim, p. 340, in the name of Yabia Omer, vol. 1, 43:15 and ibid., vol. 6, Y.D. 12:2. See also Yabia Omer (new edition), vol. 1, 43:15, footnote 14, which states that a berachah should not be recited.

[279]. Shulchan Aruch 688:8; Mishnah Berurah 688:23; Kaf HaChayim 688:59; Chazon Ovadia, Purim, p. 113. Chazon Ovadia also says that if one resides in a safek-walled city and did not read the Megillah on the fourteenth, he should read it on the fifteenth without the berachot.

[280]. Mishnah Berurah 688:13; Kaf HaChayim 688:29.

[281]. Mishnah Berurah 688:12; Kaf HaChayim 688:29.

[282]. Kaf HaChayim 688:29; Yalkut Yosef, Purim, p. 345; Ohr LeTzion, vol. 4, 55:11.

[283] Meiri, Megillah 19a; Tosafot, Megillah 19a, “Ben Kfar”; Ritva and Rashba, explain that since this person has already celebrated Purim in its entirety as a pruz ben yomo, he is not obligated to celebrate it again. This is also the opinion of Emet LeYaakov, Dinei Aliyah v’Keriat HaTorah, p. 18b;  Chida (LeDavid Emet 5:30); Erech HaShulchan 688:5, and others. Unlike the opinion of Rabbi Shlomo Zalman Auerbach in Minchat Shlomo 1:23 and Halichot Shlomo, Purim 20:1, who equates the halachot of a pruz ben yomo and a resident of a walled city. See also Ohr LeTzion, vol. 4, p. 332.

[284]. Kaf HaChayim 688:29; Yalkut Yosef, Purim, pp. 340 & 382; Purim BeTzion, p. 364.

[285] See Halichot Moed, Purim, p. 402.

[286]. Pri Megadim, Mishbetzot Zahav 688:2; Mishnah Berurah 688:8; Kaf HaChayim 688:14; Yabia Omer, vol. 1, 43:17; Yalkut Yosef, Purim, p. 358.

[287]. Yalkut Yosef, Purim, pages 340 & 346; Ohr LeTzion, vol. 4, 55:10.

[288]. Chazon Ovadia, Purim, p. 115; Yalkut Yosef, Purim, p. 357.

[289]. Chazon Ovadia, Purim, p. 100, in footnotes.

[290]. The Aruch HaShulchan 688:17 and others hold that one does not fulfill his obligation of giving mishloach manot in such a case, and therefore it is best for a resident in an open city to only send mishloach manot to someone in his city. However, Chazon Ovadia, Purim, p. 162 states that one fulfills his obligation if the mishloach manot arrives at the resident of the walled city on the fifteenth, or if he knows that the mishloach manot will only be used on the fifteenth. See also Torat HaMoadim, Purim, p. 230; Teshuvot VeHanhagot, vol. 3, 236:5; and Ashrei HaIsh, vol. 3, 47:13.

[291]. Torat HaMoadim, Purim, p. 230.

[292]. See Torat HaMoadim, Purim, p. 232; Divrei Yatziv, vol. 2, O.C. §298; and Mishneh Halachot 4:87 & 6:123, which state that one may do so. Torat HaMoadim states that one should stipulate that the money should not be used until the fifteenth. However, see Chazon Ish, Dinim VeHanhagot, O.C. 21:9; Halichot Shlomo, Purim 19:21; and Teshuvot VeHanhagot 1:404 & 2:352, which state that one should not do this, even with a stipulation. See also Piskei Teshuvot 694:8.

[293]. Torat HaMoadim, Purim, p. 231.

[294]. Chazon Ovadia, Purim, p. 164. See also Teshuvot VeHanhagot, vol. 3, 236:5.

[295]. See Halichot Shlomo, Purim 19:21 and Ashrei HaIsh, vol. 3, 46:2, which state that one should preferably not do so. See Torat HaMoadim, Purim, p. 231.

[296]. Torat HaMoadim, Purim, p. 231.

[297]. Yalkut Yosef, Purim, p. 373. The next few years with a Purim Meshulash are: 5785, 5805, 5808 and 5812.

[298]. Shulchan Aruch 688:6; Chazon Ovadia, Purim, p. 212; Yechaveh Daat, vol. 1, 90:1; Ohr LeTzion, vol. 4, 55:12.

[299]. Yabia Omer 6:46 & 7:2:7; Yechaveh Daat, vol. 1, 90:2; Chazon Ovadia, Purim, p. 213; Yalkut Yosef, Purim, p. 377. See Halichot Shlomo, Purim 21:6; Teshuvot VeHanhagot, vol. 4, 177:1. This is unlike Ohr LeTzion, vol. 4, 54:10. Yalkut Yosef also mentions that the minyan for a Megillah reading in Yerushalayim may consist of people from outside of Yerushalayim.

[300]. See Birkei Yosef 688:13, which states that VeAtah Kadosh should not be recited. However, many poskim dispute this. See Yefeh LaLev, vol. 5, 693:2; Kaf HaChayim §36; Chazon Ovadia, Purim, p. 212; and Ohr LeTzion, vol. 4, 55:13.

[301]. Yalkut Yosef, Purim, p. 374.

[302]. Shulchan Aruch 688:6; Yechaveh Daat, vol. 1, 90:3; Chazon Ovadia, Purim, p. 215; Ohr LeTzion, vol. 4, 55:12.

[303]. Ibid.

[304]. Chazon Ovadia, Purim, p. 216; Yabia Omer 6:47; Yechaveh Daat, vol. 1, 90:4; Yalkut Yosef, Purim, p. 385.

[305]. Kaf HaChayim 688:45; Torat HaMoadim, Purim, p. 362.

[306]. Maharsha Elifandri in Saba Kadisha, vol. 1, p. 149; Kaf HaChayim 688:47; Yechaveh Daat, vol. 1, 90:10; Yalkut Yosef, Purim, p. 425.

[307]. Yalkut Yosef, Purim, p. 375, in the name of Pekudat Elazar, p. 69.

[308]. Shulchan Aruch 688:6; Kaf HaChayim 688:44; Yechaveh Daat, vol. 1, 90:4; Chazon Ovadia, Purim, p. 217; Yalkut Yosef, Purim, p. 387.

[309]. Bet Yosef; Birkei Yosef 688:14; Mishnah Berurah 688:17; Yalkut Yosef, Purim, p. 375. Yalkut Yosef adds that one who accidentally recited Al HaNissim should repeat Shemoneh Esrei with a nedavah stipulation, if possible. See Teshuvot VeHanhagot, vol. 3, 39:5 and ibid., vol. 4, 173:4.

[310]. Shulchan Aruch 688:6; Kaf HaChayim 688:33; ibid. 685:16; Yechaveh Daat, vol. 1, 90:6; Chazon Ovadia, Purim, p. 219; Yalkut Yosef, Purim, p. 389.

[311]. Mishnah Berurah 688:16; Kaf HaChayim 688:41; Yechaveh Daat 1:90; Chazon Ovadia, Purim, pp. 212 & 220.

[312]. Kaf HaChayim 688:47; Yechaveh Daat, vol. 1, 90:10; Chazon Ovadia, Purim, p. 227; Halichot Shlomo, Purim, 21:8.

[313]. Kaf HaChayim 688:44, 48; Yechaveh Daat, vol. 1, 90:11; Chazon Ovadia, Purim, p. 227.

[314]. Megillah 4a; Rambam, Hilchot Megillah, end of ch. 1. See Biur HaGra 688:6; Mishnah Berurah 688:16; Kaf HaChayim 688:41; Shevet HaLevi 5:83; Minchat Yitzchak 3:58 & 8:60; Yechaveh Daat, vol. 1, 90:7; Chazon Ovadia, Purim, p. 220; and Yalkut Yosef, Purim, p. 390.

[315]. Kaf HaChayim 688:45; Yechaveh Daat, vol. 1, 90:8; Chazon Ovadia, Purim, p. 220; Yalkut Yosef, Purim, p. 392; Halichot Shlomo, Purim, 21:6.

[316]. Pri Chadash 688:6; Chayei Adam 155:10; Shaarei Teshuvah 308:2 & 693:1; Chazon Ovadia, Purim, p. 213; Halichot Olam, vol. 3, p. 195; Chazon Ovadia, Responsa, vol. 1, p. 589.

[317]. Shulchan Aruch 688:§6; Yechaveh Daat, vol. 1, 90:8; Chazon Ovadia, Purim, p. 220.

[318]. Chazon Ovadia, Purim, p. 227; Ohr LeTzion 1:49.

[319]. Kaf HaChayim 688:38; Yechaveh Daat, vol. 1, 90:9; Chazon Ovadia, Purim, p. 225; Yalkut Yosef, Purim, p. 423; Ohr LeTzion, vol. 4, 55:12.

[320]. Yechaveh Daat 4:40.

[321]. Torat HaMoadim, Purim, p. 370. See Halichot Shlomo 21:2 and Orchot Rabbenu, vol. 3, p. 35, halachah 16.

[322]. Yalkut Yosef, Purim, p. 424.

[323]. Yalkut Yosef, Purim, p. 382. However, Yalkut Yosef states that if a resident of Yerushalayim went to an open city on the fourteenth and was there by alot hashachar, he is obligated in all of the mitzvot of Purim on the fourteenth of Adar. If he later returns to Yerushalayim for Shabbat and Sunday, he should also observe Purim Meshulash, just like the other Yerushalayim residents. See also Halichot Shlomo, Purim, p. 357 and Chut Shani, Shabbat, vol. 4, p. 364, 3.

[324]. Yalkut Yosef, Purim, p. 383. See Halichot Shlomo 21:1 and Chut Shani, Shabbat, vol. 4, p. 364, 2. See also Sefer Purim Meshulash 2:81, which states that one should preferably not leave Yerushalayim in such an instance. This is also the view of Piskei Teshuvot 688:12.

[325]. Shevet HaLevi 5:83; Chazon Ovadia, Purim, pages 213 & 222–223; Yalkut Yosef, Purim, p. 396, which discusses this subject at length. See Minchat Yitzchak 6:67 and Halichot Shlomo, Purim ch. 21, Orchot Halachah §2.