{"id":55327,"date":"2024-02-16T17:55:27","date_gmt":"2024-02-16T17:55:27","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=55327"},"modified":"2024-02-16T17:55:27","modified_gmt":"2024-02-16T17:55:27","slug":"purim-halacha-according-to-the-sephardic-practice","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/purim-halacha-according-to-the-sephardic-practice\/","title":{"rendered":"Purim – Halacha According to the Sephardic Practice"},"content":{"rendered":"

Time of the obligation to hear or read the Megillah<\/strong><\/p>\n

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

    One who can\u2019t hear both readings <\/strong><\/p>\n

      \n
    1. If one is unable to hear both Megillah<\/em> readings, but will be able to hear one of them, he should hear the daytime reading instead of the nighttime.[6]<\/a><\/li>\n<\/ol>\n

      Eating and Drinking before Hearing the Megillah<\/strong><\/p>\n

        \n
      1. One may not eat a meal before listening to the Megillah<\/em>, for either the nighttime or daytime readings.[7]<\/a><\/li>\n
      2. One may eat or drink fruit, vegetables, coffee, or other drinks, and less than a kebetzah<\/em> of bread or mezonot<\/em> before hearing the Megillah<\/em>.[8]<\/a> However, one who is stringent not to eat or drink anything before hearing the Megillah<\/em> is praiseworthy.[9]<\/a><\/li>\n
      3. One who celebrates Purim on the fourteenth of Adar and finds it difficult to concentrate when hearing the Megillah<\/em> 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 <\/em>reading so that he should not get distracted by eating and miss it.[10]<\/a><\/li>\n
      4. Some people have the custom to immerse in a mikveh before or after Minchah prior to reading the Megillah<\/em>.[11]<\/a><\/li>\n<\/ol>\n

        Reading the Megillah with a minyan<\/strong><\/p>\n

          \n
        1. One should most preferably find a minyan of people who are hearing the Megillah<\/em> and take part in their minyan. However, if he cannot find a minyan, then the Megillah<\/em> may be read without one.[12]<\/a><\/li>\n
        2. While one should preferably go to a larger minyan to hear the Megillah<\/em> reading, if by praying with the larger minyan one will not be able to hear the Megillah<\/em> read properly, he may pray with any minyan.[13]<\/a><\/li>\n
        3. A Sephardi who attends an Ashkenazic Megillah<\/em> reading, or vice versa, has fulfilled his obligation.[14]<\/a><\/li>\n<\/ol>\n
            \n
          1. Sephardim should make their own minyan for the Megillah <\/em>reading and not attend an Ashkenazic Megillah<\/em> reading, even if the Ashkenazic reading will have a larger congregation.[15]<\/a><\/li>\n<\/ol>\n

            Those Who Are Obligated to Hear the Megillah<\/strong><\/p>\n

              \n
            1. Men and women, including converts, are obligated to read or hear the Megillah<\/em>.[16]<\/a><\/li>\n
            2. A woman who cannot attend the Megillah<\/em> reading in the synagogue for whatever reason must still listen to it read from a kosher Megillah<\/em> by someone who knows how to read it properly.[17]<\/a><\/li>\n
            3. It is certainly praiseworthy to bring one\u2019s children who are under the age of bar or bat mitzvah to the synagogue to listen to the Megillah<\/em>.[18]<\/a> However, if the child will cause disturbances during the reading, such as by excessively banging by Haman\u2019s name or talking loudly or crying, and will thus prevent others from fulfilling their obligation of listening to the Megillah<\/em>, then it is better not bring the child at all.[19]<\/a><\/li>\n
            4. A deaf person who cannot hear what he is saying must read the Megillah<\/em> to himself. A hearing person\u2019s obligation is not fulfilled if he heard the Megillah<\/em> read by such a person.[20]<\/a><\/li>\n
            5. A blind or mute person is obligated to hear the Megillah<\/em>.[21]<\/a><\/li>\n
            6. A convert is obligated to hear the Megillah <\/em>on Purim, and may even read it for others.[22]<\/a><\/li>\n<\/ol>\n

              Reading the Megillah for others<\/strong><\/p>\n

              Reading if one already fulfilled his obligation<\/strong><\/p>\n

                \n
              1. One who already fulfilled his obligation to recite or hear the Megillah<\/em> may nevertheless read the Megillah<\/em> for one who has not yet heard it.[23]<\/a><\/li>\n
              2. Even though one has already read the Megillah<\/em> in the synagogue, he may still recite all the berachot<\/em> again, including SheHecheyanu<\/em>, when reading for women or others who did not come to the synagogue.[24]<\/a><\/li>\n<\/ol>\n

                Reading for women or from a woman<\/strong><\/p>\n

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

                  Allowing a minor to read the Megillah<\/strong><\/p>\n

                    \n
                  1. One must hear the Megillah <\/em>reading from someone who is also obligated in the mitzvah. Therefore, one may not fulfill his obligation through listening to a minor\u2019s reading.[30]<\/a><\/li>\n<\/ol>\n

                    Treating the Megillah with respect<\/strong><\/p>\n

                      \n
                    1. Preferably, one should wash his hands before reading from a kosher megillah <\/em>that is written on parchment.[31]<\/a><\/li>\n
                    2. If one\u2019s kosher megillah<\/em> that is written on parchment falls on the floor, one does not have to fast, but he should give tzedakah<\/em>.[32]<\/a><\/li>\n<\/ol>\n

                      A Kosher Megillah<\/strong><\/p>\n

                        \n
                      1. 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]<\/a><\/li>\n
                      2. Sephardim are particular to use a Megillah that is attached to a stick at the end (i.e., an eitz chaim<\/em>). Many Ashkenazim do not have this on their Megillot<\/em>.[34]<\/a><\/li>\n
                      3. It is permitted to use a Megillah that has nekudot<\/em> or te\u2019amim<\/em>, but one should not initially do so if he has another Megillah that he can use instead.[35]<\/a><\/li>\n
                      4. Strictly speaking, a Megillah does not need tagin<\/em> (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]<\/a><\/li>\n
                      5. The berachot<\/em> should preferably not be written at the beginning of the Megillah, but if they are, the Megillah is nevertheless kosher.[37]<\/a><\/li>\n
                      6. A Megillah needs to have most of the words kosher.[38]<\/a><\/li>\n
                      7. A Megillah is not required to have the word \u201cHaMelech<\/em>\u201d at the beginning of every column.[39]<\/a><\/li>\n
                      8. 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]<\/a> Initially, one should not purchase such a Megillah.[41]<\/a><\/li>\n<\/ol>\n

                        Reciting the Berachot<\/strong><\/p>\n

                        Standing or sitting<\/strong><\/p>\n

                          \n
                        1. The chazzan must recite the berachot<\/em> on the Megillah<\/em>, and must read the Megillah <\/em>while standing.[42]<\/a><\/li>\n
                        2. Some congregations have the custom to stand during the recitation of the berachot<\/em> on the Megillah<\/em>,[43]<\/a> and some congregations have the custom to sit.[44]<\/a> If one is with a minyan that stands during the berachot<\/em> of the Megillah<\/em>, then one should also stand with the minyan, even if his own custom is to sit, and vice versa.[45]<\/a><\/li>\n
                        3. Those who have the custom to stand during the berachot<\/em> should follow their custom, even when reading for a woman at home. However, during the actual Megillah <\/em>reading, one does not need to stand.[46]<\/a><\/li>\n
                        4. 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]<\/a><\/li>\n
                        5. Before reading the Megillah<\/em>, the chazzan should announce that he has intent to fulfill the congregation\u2019s obligation of the mitzvah. He should also announce that those who are listening should have intent to fulfill their obligation through the berachot<\/em> and the reading of the chazzan.[48]<\/a><\/li>\n
                        6. It is proper for the chazzan to unravel the megillah<\/em> and fold it over before the Megillah <\/em>[49]<\/a><\/li>\n
                        7. Before reading the Megillah<\/em>, three berachot<\/em> are recited:[50]<\/a>\n
                            \n
                          1. Al Mikra Megillah<\/em>.<\/li>\n
                          2. SheAsah Nissim<\/em>.<\/li>\n
                          3. Before the nighttime reading, one also recites SheHecheyanu<\/em>.[51]<\/a><\/li>\n<\/ol>\n<\/li>\n
                          4. The nusach<\/em> of the berachah<\/em> on the Megillah<\/em> is al mikra Megillah<\/em> and not lishmo\u2019a Megillah<\/em>, even when reading the Megillah <\/em>for a woman.[52]<\/a><\/li>\n
                          5. Sephardim do not say the berachah<\/em> of SheHecheyanu<\/em> on the daytime Megillah<\/em> reading, while Ashkenazim do. Therefore, if a Sepharadi person hears an Ashkenazi reciting a SheHecheyanu<\/em> at this time, he should not answer amen out loud, and should only think it.[53]<\/a><\/li>\n
                          6. If a Sephardi is reading the Megillah<\/em> for an Ashkenazi during the day, the Ashkenazi should recite the berachah<\/em> of SheHecheyanu <\/em>on his own.[54]<\/a><\/li>\n
                          7. If one forgot to recite one of the berachot<\/em> on the Megillah<\/em>, he may recite them at any point, even in the middle of reading the Megillah<\/em>. However, if he already concluded the Megillah<\/em> reading, he may no longer recite the berachot<\/em>. If he forgot to recite SheHecheyanu <\/em>at night, he should recite it during the daytime reading.[55]<\/a><\/li>\n
                          8. An avel<\/em> 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<\/em> for the congregation.[56]<\/a> Similarly, he may recite all of the berachot<\/em> when reading the Megillah<\/em> for himself or for those who were unable to hear the Megillah<\/em> in the synagogue.[57]<\/a><\/li>\n<\/ol>\n

                            Reading along with the chazzan<\/strong><\/p>\n

                              \n
                            1. If one has a kosher megillah <\/em>and wants to read along with the chazzan, he may even recite the berachot<\/em> with the chazzan. However, it is preferable to listen to the berachot<\/em> from the chazzan and answer amen along with the rest of the minyan.[58]<\/a><\/li>\n
                            2. One who is using a kosher megillah<\/em> and is reading along with the chazzan does not have to unravel his megillah<\/em> when reading it.[59]<\/a><\/li>\n
                            3. It is proper for anyone who has a kosher megillah<\/em> to use it when following along with the chazzan, since if one missed a word, he may read it from his own megillah<\/em> and unquestionably fulfill his obligation.[60]<\/a> If one cannot attain a kosher megillah<\/em> to follow along with, he should still follow along with a printed megillah<\/em>, and if he misses a word, he should read it from the printed megillah<\/em>.[61]<\/a><\/li>\n
                            4. Preferably, if one who has a kosher megillah<\/em> 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]<\/a> 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]<\/a><\/li>\n
                            5. If one cannot attain a kosher megillah<\/em> and cannot hear the Megillah<\/em> being read from a kosher megillah<\/em>, he should try to read the Megillah<\/em> from a printed book, without the berachot<\/em>.[64]<\/a> If one cannot even obtain a printed megillah<\/em>, then one should recite Hallel<\/em> without a berachah<\/em>.[65]<\/a><\/li>\n
                            6. One who was falling asleep while reading the Megillah<\/em> has fulfilled his obligation; however, one who was falling asleep while listening to the Megillah<\/em> has not fulfilled his obligation, and must hear it again.[66]<\/a><\/li>\n<\/ol>\n

                              Listening to the Megillah through technological means<\/strong><\/p>\n

                                \n
                              1. One may not fulfill his obligation of listening to the Megillah<\/em> by hearing it read on the radio, even if it is being read at that moment.[67]<\/a> However, if the radio is live, one may answer amen to the berachot<\/em>.[68]<\/a><\/li>\n
                              2. If the synagogue is very large and it is difficult to hear all of the words of the Megillah <\/em>clearly, a microphone may be used. However, to fulfill one\u2019s obligation, one must still be situated in such a spot that had the baal korei<\/em> not used a microphone, he would have been able to hear the reading anyway.[69]<\/a><\/li>\n<\/ol>\n

                                Interrupting the Megillah Reading<\/strong><\/p>\n

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

                                  \u00a0<\/strong>Customs and Dikduk when reading<\/strong><\/p>\n

                                  \u00a0<\/strong>Reading with the tune<\/strong><\/p>\n

                                    \n
                                  1. The Megillah<\/em> 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<\/em> without them, and has fulfilled his obligation.[74]<\/a><\/li>\n<\/ol>\n

                                    Making noise when hearing the name of Haman<\/strong><\/p>\n

                                      \n
                                    1. Many people have the custom to bang and stomp on the ground when Haman\u2019s name is read.[75]<\/a> 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]<\/a> However, so as not to dispose of the custom entirely, one may bang by Haman\u2019s name after the Megillah<\/em> reading has concluded.[77]<\/a><\/li>\n<\/ol>\n

                                      Dikduk in the Megillah<\/strong><\/p>\n

                                        \n
                                      1. In perek<\/em> 8, pasuk<\/em> 11 of the Megillah<\/em>, one should recite both laharog<\/em> and velaharog<\/em>, since it is unclear which is the proper nusach<\/em>. If one did not do so, and he already finished reading the Megillah<\/em>, he has fulfilled his obligation and does not need to read it again.[78]<\/a><\/li>\n
                                      2. In perek<\/em> 9, pasuk<\/em> 2, after reciting ve\u2019ish lo amad bi<\/strong>fneihem<\/em>, one should repeat the phrase and change the last word to li<\/em><\/strong>fneihem<\/em>.[79]<\/a><\/li>\n
                                      3. In perek<\/em> 3, pasuk<\/em> 4, one does not have to recite be\u2019omram<\/em> in addition to ke\u2019omram<\/em>.[80]<\/a><\/li>\n
                                      4. When reading (Esther<\/em> 9:26) \u201cEt ha\u2019iggeret hazot<\/em>,\u201d the chazzan should shake the Megillah.[81]<\/a><\/li>\n<\/ol>\n

                                        The ten sons of Haman<\/strong><\/p>\n

                                          \n
                                        1. The names of the ten sons of Haman should be read in one breath, beginning from the words chamesh meot ish<\/em>, until the word aseret<\/em>.[82]<\/a> If one finds that he cannot read from chamesh meot ish<\/em> in one breath, then he may begin from the words ve\u2019et Parshandata<\/em>.[83]<\/a><\/li>\n
                                        2. One who did not recite the pesukim<\/em> with Haman\u2019s ten sons in one breath has fulfilled his obligation.[84]<\/a><\/li>\n
                                        3. When reciting the names of Haman\u2019s ten sons, one should be careful to recite every word, especially the word ve\u2019et<\/em>, which can easily be skipped when reading quickly.[85]<\/a><\/li>\n<\/ol>\n

                                          Reciting verses out loud<\/strong><\/p>\n

                                            \n
                                          1. During the Megillah<\/em> reading, there are four verses that are customarily read out loud by the congregation:[86]<\/a>\n
                                              \n
                                            1. Perek<\/em> 2, pasuk<\/em> 5 \u2014 \u2026\u05d0\u05d9\u05e9 \u05d9\u05d4\u05d5\u05d3\u05d9 \u05d4\u05d9\u05d4 \u05d1\u05e9\u05d5\u05e9\u05df \u05d4\u05d1\u05d9\u05e8\u05d4<\/li>\n
                                            2. Perek<\/em> 6, pasuk <\/em>1 \u2014 \u2026\u05d1\u05dc\u05d9\u05dc\u05d4 \u05d4\u05d4\u05d5\u05d0 \u05e0\u05d3\u05d3\u05d4 \u05e9\u05e0\u05ea \u05d4\u05de\u05dc\u05da<\/li>\n
                                            3. Perek<\/em> 8, pasuk <\/em>15 \u2014 \u2026\u05d5\u05de\u05e8\u05d3\u05db\u05d9 \u05d9\u05e6\u05d0 \u05de\u05dc\u05e4\u05e0\u05d9 \u05d4\u05de\u05dc\u05da<\/li>\n
                                            4. Perek<\/em> 8, pasuk <\/em>16 \u2014 \u2026\u05dc\u05d9\u05d4\u05d5\u05d3\u05d9\u05dd \u05d4\u05d9\u05ea\u05d4 \u05d0\u05d5\u05e8\u05d4 \u05d5\u05e9\u05de\u05d7\u05d4<\/li>\n
                                            5. In Yerushalayim, it is customary to also recite perek<\/em> 10, pasuk<\/em> 3 (the last verse of the Megillah<\/em>) out loud.<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

                                              \u00a0<\/em><\/strong>End of the reading<\/strong><\/p>\n

                                                \n
                                              1. After concluding the Megillah <\/em>reading, the chazzan should first roll up the megillah<\/em> before reciting the berachot<\/em>.[87]<\/a><\/li>\n
                                              2. One should not speak at all until the chazzan has recited the end berachah<\/em>.[88]<\/a><\/li>\n
                                              3. After reciting the Megillah<\/em>, the berachah<\/em> of HaKel HaRav et Rivenu<\/em> is recited.[89]<\/a><\/li>\n
                                              4. After reciting the last berachah<\/em>, it is customary to recite the following words three times:[90]<\/a><\/li>\n<\/ol>\n

                                                \u05d0\u05b8\u05e8\u05d5\u05bc\u05e8 \u05d4\u05b8\u05de\u05b8\u05df \u05d1\u05bc\u05b8\u05e8\u05d5\u05bc\u05da\u05b0 \u05de\u05e8\u05b0\u05d3\u05bc\u05db\u05b7\u05d9. \u05d0\u05b2\u05e8\u05d5\u05bc\u05e8\u05b8\u05d4 \u05d6\u05b6\u05e8\u05b6\u05e9\u05c1 \u05d1\u05bc\u05b0\u05e8\u05d5\u05bc\u05db\u05b8\u05d4 \u05d0\u05b6\u05e1\u05b0\u05ea\u05bc\u05b5\u05e8.<\/p>\n

                                                \u05d0\u05b2\u05e8\u05d5\u05bc\u05e8\u05b4\u05d9\u05dd \u05db\u05bc\u05b8\u05dc\u05be\u05d4\u05b8\u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd \u05d1\u05bc\u05b0\u05e8\u05d5\u05bc\u05db\u05b4\u05d9\u05dd \u05db\u05bc\u05b8\u05dc\u05be\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc, \u05d5\u05b0\u05d2\u05b7\u05dd \u05d7\u05b7\u05e8\u05b0\u05d1\u05d5\u05b9\u05e0\u05b8\u05d4 \u05d6\u05b8\u05db\u05d5\u05bc\u05e8 \u05dc\u05d8\u05d5\u05b9\u05d1:<\/p>\n

                                                \u00a0<\/em>Teffilot of Purim<\/strong><\/p>\n

                                                Dressing properly during praying<\/strong><\/p>\n

                                                  \n
                                                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<\/em>.[91]<\/a><\/li>\n<\/ol>\n

                                                  Arvit<\/em><\/strong><\/p>\n

                                                    \n
                                                  1. Before praying Arvit<\/em>, the mizmor<\/em> of Al Ayelet HaShachar<\/em> is recited.[92]<\/a><\/li>\n
                                                  2. One should concentrate on the words of Emet, Ve\u2019emunah kol zot,<\/em> 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]<\/a><\/li>\n
                                                  3. After praying Shemoneh Esrei<\/em>, a regular Kaddish is recited.[94]<\/a><\/li>\n
                                                  4. After the Megillah<\/em> and its berachot<\/em> are recited, one recites ve\u2019Atah kadosh yoshev tehillot Yisrael<\/em>.[95]<\/a> The chazzan then recites Kaddish Titkabal<\/em>, Shir LaMaalot<\/em>, Kaddish (yehe shelama<\/em>), and Alenu<\/em>.[96]<\/a><\/li>\n<\/ol>\n

                                                    Shacharit<\/em><\/strong><\/p>\n

                                                      \n
                                                    1. It is praiseworthy to arise early and pray at netz hachamah on Purim.[97]<\/a><\/li>\n
                                                    2. During Shacharit<\/em>, after Chazarat HaShatz<\/em>, half-Kaddish is recited, and the sefer Torah<\/em> is taken out for the reading of parashat VaYavo Amalek<\/em>. The last aliyah<\/em> of the Torah reading begins from the last pasuk<\/em> of the second aliyah<\/em>.[98]<\/a> After keriat haTorah<\/em>, half-Kaddish is recited, followed by Ashrei<\/em>, and then skipping LaMenatze\u2019ach<\/em>.[99]<\/a><\/li>\n
                                                    3. After Ashrei<\/em>, one should recite U\u2019Va LeTzion<\/em> until the words veAtah kadosh yoshev tehillot,<\/em> at which point the Megillah<\/em> is read. After the Megillah <\/em>reading with the recitation of its berachot<\/em>, one should continue from where he left off in U\u2019Va LeTzion<\/em>. Kaddish is then recited, and the sefer Torah<\/em> is then returned to its place.[100]<\/a> Afterward, Bet Yaakov<\/em> is recited along with the mizmor<\/em> of Shir LaMaalot Lulei Hashem SheHayah Lanu<\/em> (Tehillim<\/em>, ch. 124), Shir shel Yom<\/em> (without saying hashir shehayu omrim al haduchan<\/em>), the mizmor<\/em> of LaMenatze\u2019ach al Ayelet HaSchachar<\/em>, Kaveh<\/em>, and then Alenu<\/em>.[101]<\/a><\/li>\n
                                                    4. Tachanun<\/em> is not recited on both the fourteenth and the fifteenth of Adar.[102]<\/a><\/li>\n
                                                    5. Hallel<\/em> is not recited on Purim.[103]<\/a><\/li>\n
                                                    6. When one recites laYehudim haytah orah vesimchah vesasson viykar<\/em>, when reciting the word viykar<\/em>, one should kiss his tefillin shel rosh<\/em>.[104]<\/a><\/li>\n
                                                    7. One who regularly puts on Rabbenu Tam tefillin should wear them before reciting Ashrei<\/em>.[105]<\/a><\/li>\n<\/ol>\n

                                                      Brit Milah that occurs on Purim<\/strong><\/p>\n

                                                        \n
                                                      1. When a brit milah is on Purim, some communities have the custom to perform it before the Megillah<\/em>[106]<\/a> However, the general Sephardic custom is to perform the brit milah after the tefillot<\/em>.[107]<\/a><\/li>\n<\/ol>\n

                                                        \u00a0<\/em><\/strong>Purim on Motzaei Shabbat<\/em><\/strong><\/p>\n

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

                                                          \u00a0<\/em><\/strong>Al HaNissim in Tefillah<\/strong><\/p>\n

                                                            \n
                                                          1. Al HaNissim<\/em> is recited in Shemoneh Esrei<\/em> and Birkat HaMazon<\/em> on Purim.[113]<\/a><\/li>\n
                                                          2. Even before the Megillah <\/em>reading, one should recite Al HaNissim<\/em> in Shemoneh Esrei<\/em>.[114]<\/a><\/li>\n
                                                          3. In Shemoneh Esrei<\/em>, Al HaNissim<\/em> is added in the berachah<\/em> of Modim<\/em> before the words ve\u2019al kulam<\/em>. If one omitted Al HaNissim<\/em>, he does not repeat Shemoneh Esrei<\/em>. If one realized his error before completing the berachah<\/em>, he may go back and recite it. If he completed the berachah<\/em>, or even only started the berachah<\/em> but recited Hashem\u2019s Name, he does not go back to correct his error.[115]<\/a> One may also not recite Al HaNissim<\/em> between the berachot<\/em> of Modim<\/em> and Sim Shalom<\/em>.[116]<\/a><\/li>\n
                                                          4. If one mistakenly recited Al HaNissim<\/em> where Yaaleh VeYavo<\/em> is recited, and completed Shemoneh Esrei<\/em>, he does not repeat Shemoneh Esrei<\/em>. However, if he realized his mistake before completing the berachah<\/em> of Modim<\/em>, he may recite Al HaNissim<\/em> again, in its proper place.[117]<\/a><\/li>\n
                                                          5. One may not skip or shorten Al HaNissim<\/em> to be able to recite Kedushah<\/em> with the minyan.[118]<\/a><\/li>\n<\/ol>\n

                                                            \u00a0<\/em>Matanot LaEvyonim<\/strong><\/p>\n

                                                            \u00a0<\/em><\/strong>The Time for the Mitzvah<\/strong><\/p>\n

                                                              \n
                                                            1. One is obligated to give a gift to each of two poor people on Purim day.[119]<\/a><\/li>\n
                                                            2. Matanot la\u2019evyonim<\/em> must be given during the day, preferably after the Megillah <\/em> If one gave it at night, he must give it again during the day.[120]<\/a><\/li>\n
                                                            3. One may fulfill his obligation by giving the matanot la\u2019evyonim<\/em> 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]<\/a><\/li>\n
                                                            4. Preferably, one should fulfill the mitzvah of matanot la\u2019evyonim<\/em> before eating the Purim seudah<\/em>.[122]<\/a><\/li>\n<\/ol>\n

                                                              \u00a0<\/strong>The Amount for Each Matanah<\/strong><\/p>\n

                                                                \n
                                                              1. The gift may be either money or food. [123]<\/a> One may not give objects or clothing.[124]<\/a><\/li>\n
                                                              2. Strictly speaking, one fulfills his obligation of matanot la\u2019evyonim<\/em> by giving a perutah<\/em> to each of the two poor people.[125]<\/a> However, it is proper to give generously.[126]<\/a><\/li>\n
                                                              3. One may give a coin worth two perutot<\/em> to two poor people for them to split between themselves.[127]<\/a><\/li>\n
                                                              4. One may write out a check to a poor person to fulfill his obligation of matanot la\u2019evyonim<\/em>.[128]<\/a><\/li>\n
                                                              5. One may not use money set aside for maaser<\/em> as matanot la\u2019evyonim<\/em>.[129]<\/a> However, if one said bli neder<\/em> when setting aside his maaser<\/em> money, then he is permitted to use maaser<\/em> money as matanot la\u2019evyonim<\/em>.[130]<\/a><\/li>\n
                                                              6. If one wants to give a larger sum in addition to the required amount for matanot la\u2019evyonim<\/em>, he may do so using his maaser<\/em> money, even if he did not say bli neder<\/em> when setting the money aside for maaser<\/em>.[131]<\/a><\/li>\n
                                                              7. One does not fulfill his obligation of matanot la\u2019evyonim<\/em> by forgiving a debt owed to him by a poor person.[132]<\/a><\/li>\n
                                                              8. One who collected money for a specific poor person may not give it to any other charity or mitzvah purpose.[133]<\/a><\/li>\n
                                                              9. It is more important to spend more money on the mitzvah of matanot la\u2019evyonim<\/em> than to spend a lot of money on mishloach manot<\/em>.[134]<\/a><\/li>\n<\/ol>\n

                                                                \u00a0<\/strong>Who is Obligated to Give Matanot LaEvyonim<\/strong><\/p>\n

                                                                  \n
                                                                1. Women are also obligated to perform the mitzvah of matanot la\u2019evyonim<\/em>.[135]<\/a><\/li>\n
                                                                2. A man may give matanot la\u2019evyonim<\/em> for his wife in addition to the matanot la\u2019evyonim<\/em> that he gives for himself.[136]<\/a><\/li>\n
                                                                3. Even children who are financially dependent on their parents are required to give matanot la\u2019evyonim<\/em> once they are above the age of bar or bat mitzvah.[137]<\/a><\/li>\n
                                                                4. One should even train minors in the mitzvah of matanot la\u2019evyonim<\/em>.[138]<\/a><\/li>\n
                                                                5. Even a poor person who receives matanot la\u2019evyonim<\/em> is obligated to give matanot la\u2019evyonim<\/em> 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]<\/a> However, they should not agree in advance for the gift to be given on condition of its return.[140]<\/a><\/li>\n<\/ol>\n

                                                                  \u00a0<\/strong>People Who Qualify as Evyonim<\/strong><\/p>\n

                                                                    \n
                                                                  1. One may not give two gifts to the same poor person, even if the gifts are not given simultaneously.[141]<\/a><\/li>\n
                                                                  2. One may not give matanot la\u2019evyonim<\/em> to one\u2019s spouse.[142]<\/a> Similarly, a father may not give matanot la\u2019evyonim <\/em>to his financially dependent son.[143]<\/a><\/li>\n
                                                                  3. It is permitted to give both matanot la\u2019evyonim<\/em> to a couple.[144]<\/a><\/li>\n
                                                                  4. One may give matanot la\u2019evyonim<\/em>[145]<\/a> 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]<\/a><\/li>\n
                                                                  5. One who gave matanot la\u2019evyonim<\/em> to a minor, a boy or girl under the age of bar or bat mitzvah, has fulfilled his obligation.[147]<\/a><\/li>\n
                                                                  6. A man may give matanot la\u2019evyonim<\/em> to a poor woman.[148]<\/a><\/li>\n
                                                                  7. One does not fulfill his obligation by giving matanot la\u2019evyonim<\/em> to a non-Jew.[149]<\/a><\/li>\n
                                                                  8. One may give matanot la\u2019evyonim<\/em> to a person who is generally considered poor, and does not have to look for a person who is desperately poor.[150]<\/a><\/li>\n
                                                                  9. Matanot la\u2019evyonim<\/em> should be given specifically to poor people and not to charities such as yeshivot and other institutions.[151]<\/a><\/li>\n
                                                                  10. A poor person who receives matanot la\u2019evyonim<\/em> may use the money for whatever purpose he wishes.[152]<\/a><\/li>\n
                                                                  11. One should try to give charity to anyone who requests, and he should not be too overbearing with looking into the recipient\u2019s credentials and worthiness.[153]<\/a><\/li>\n<\/ol>\n

                                                                    Mishloach manot<\/em><\/strong><\/p>\n

                                                                      \n
                                                                    1. A person is obligated to send two items of food to another person.[154]<\/a> 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.<\/li>\n<\/ol>\n

                                                                      Methods of sending mishloach manot<\/em><\/strong><\/p>\n

                                                                        \n
                                                                      1. Mishloach manot <\/em>may only be given on Purim day, not on the night before.[155]<\/a><\/li>\n
                                                                      2. If one delivers his mishloach manot <\/em>himself and does not send it through a messenger, he fulfills his obligation.[156]<\/a><\/li>\n<\/ol>\n
                                                                          \n
                                                                        1. If one sent a minor, or even a non-Jew, to deliver his mishloach manot<\/em>, he has fulfilled his obligation.[157]<\/a><\/li>\n
                                                                        2. One who delivered mishloach manot <\/em>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]<\/a><\/li>\n
                                                                        3. If one delivered mishloach manot <\/em>to his friend, and it was received by his friend\u2019s spouse or child, he must ensure that his friend is aware that it was he who sent the mishloach manot<\/em>.[159]<\/a><\/li>\n
                                                                        4. One does not fulfill his obligation of mishloach manot <\/em>if he gave it anonymously.[160]<\/a><\/li>\n
                                                                        5. One may fulfill his obligation by paying a store in advance to prepare and send a mishloach manot <\/em>that will be delivered on Purim day.[161]<\/a><\/li>\n
                                                                        6. One does not fulfill his obligation of mishloach manot <\/em>if he gave it on condition for it to be returned.[162]<\/a><\/li>\n
                                                                        7. A group of people may take part in sending one big package of mishloach manot<\/em>.[163]<\/a><\/li>\n<\/ol>\n

                                                                          \u00a0<\/strong>Who is obligated to send mishloach manot<\/em><\/strong><\/p>\n

                                                                            \n
                                                                          1. Men and women are obligated in the mitzvah of mishloach manot<\/em>.[164]<\/a><\/li>\n
                                                                          2. A married woman, too, must send mishloach manot<\/em>, unless her husband sends one on her behalf.[165]<\/a><\/li>\n
                                                                          3. Even a person who is dependent on his parents\u2019 financial support is obligated to send mishloach manot<\/em>.[166]<\/a><\/li>\n
                                                                          4. One should train his children to perform the mitzvah of mishloach manot<\/em>.[167]<\/a><\/li>\n
                                                                          5. A poor person is also obligated to deliver mishloach manot<\/em>. However, if he cannot afford to give two food items to his friend, then he and another poor person may exchange Purim seudot<\/em> with the intention of giving mishloach manot<\/em>.[168]<\/a><\/li>\n<\/ol>\n

                                                                            \u00a0<\/strong>People to whom one may send\u00a0 mishloach manot<\/em><\/strong><\/p>\n

                                                                              \n
                                                                            1. One does not fulfill his obligation of mishloach manot <\/em>by sending it to a non-Jew.[169]<\/a><\/li>\n
                                                                            2. One does not fulfill his obligation of mishloach manot <\/em>by giving it to a child below the age of bar or bat mitzvah.[170]<\/a><\/li>\n
                                                                            3. A male should preferably send mishloach manot<\/em> to a male, and a female to a female.[171]<\/a><\/li>\n
                                                                            4. One may fulfill his obligation of mishloach manot <\/em>by giving it to his parent or sibling.[172]<\/a><\/li>\n
                                                                            5. One may send mishloach manot <\/em>to his rabbi, and a rabbi may send to his student, even though they are not considered \u201cfriends.\u201d[173]<\/a><\/li>\n
                                                                            6. One does not fulfill his obligation by sending mishloach manot <\/em>to someone who is so drunk that he is unable to distinguish the sender.[174]<\/a><\/li>\n
                                                                            7. One may send mishloach manot <\/em>to someone who might not recite a berachah<\/em> on the foods contained therein. However, one should try to pleasantly hint to him, if possible, that a berachah<\/em> should be recited.[175]<\/a><\/li>\n<\/ol>\n

                                                                              \u00a0<\/strong>Types of manot that may be used<\/strong><\/p>\n

                                                                                \n
                                                                              1. 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<\/em>.[176]<\/a> Similarly, a filled pastel <\/em>or a filled pastry is considered a single entity, and not two foods.[177]<\/a><\/li>\n
                                                                              2. One may send two drinks or a drink and a food item as mishloach manot<\/em>.[178]<\/a> However, it is better to send either a drink with a food or two foods without a drink.[179]<\/a><\/li>\n
                                                                              3. 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]<\/a><\/li>\n
                                                                              4. One may send two different manot<\/em> in one basket without concern that they are considered one entity.[181]<\/a><\/li>\n
                                                                              5. To fulfill the halachah of having two manot<\/em> in one\u2019s mishloach manot<\/em>, 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<\/em>.[182]<\/a> Therefore, cigarettes and smelling tobacco cannot be used for mishloach manot<\/em>.[183]<\/a> Torah literature and books are also invalid.[184]<\/a><\/li>\n
                                                                              6. One does not fulfill his obligation of mishloach manot<\/em> by sending a gift card to a supermarket or food establishment.[185]<\/a><\/li>\n
                                                                              7. Raw meat and raw fish may be sent for mishloach manot<\/em>. However, preferably, one should send foods that may be eaten immediately.[186]<\/a><\/li>\n
                                                                              8. 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]<\/a> However, one may fulfill his obligation by sending two different types of meat.[188]<\/a><\/li>\n
                                                                              9. One may send packaged fish or meat for mishloach manot<\/em>.[189]<\/a><\/li>\n
                                                                              10. Bread and a dip, such as a tub of hummus, may be used for mishloach manot<\/em>.[190]<\/a><\/li>\n
                                                                              11. A Sephardi who delivers mishloach manot<\/em> 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<\/em> to a friend who does not eat certain foods due to dietary restrictions.[191]<\/a><\/li>\n<\/ol>\n

                                                                                Seudat Purim<\/strong><\/p>\n

                                                                                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]<\/a><\/p>\n

                                                                                The type of meal<\/strong><\/p>\n

                                                                                  \n
                                                                                1. There is a mitzvah to prepare a special meal on Purim day, which should be larger than a meal that one normally makes.[193]<\/a> 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]<\/a><\/li>\n
                                                                                2. One should preferably eat bread during this seudah<\/em>. However, if one did not eat bread, he has nevertheless fulfilled his obligation.[195]<\/a> The seudah<\/em> should also consist of meat and wine. [196]<\/a> If one cannot obtain meat, he may eat chicken instead.[197]<\/a><\/li>\n
                                                                                3. On Purim day, it is praiseworthy for one to drink more wine or other alcoholic beverages[198]<\/a> 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<\/em>, or that he will act inappropriately, then he may not get drunk.[199]<\/a><\/li>\n<\/ol>\n

                                                                                  \u00a0<\/strong>Making a seudah<\/em> at night<\/strong><\/p>\n

                                                                                    \n
                                                                                  1. If one partook of a seudah<\/em> at night, he has not fulfilled this mitzvah.[200]<\/a> However, it is praiseworthy to also make a meal at night in honor of Purim.[201]<\/a><\/li>\n<\/ol>\n

                                                                                    \u00a0<\/strong>Making a seudah<\/em> on the 14th<\/sup> and 15th<\/sup><\/strong><\/p>\n

                                                                                      \n
                                                                                    1. 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]<\/a><\/li>\n<\/ol>\n

                                                                                      \u00a0<\/strong>The time of the seudah<\/em><\/strong><\/p>\n

                                                                                        \n
                                                                                      1. Preferably, one should fulfill the mitzvot of matanot la\u2019evyonim<\/em> and mishloach manot <\/em>before eating the seudah<\/em>.[203]<\/a><\/li>\n<\/ol>\n
                                                                                          \n
                                                                                        1. If one will be having the seudah<\/em> after chatzot<\/em>, he should pray Minchah<\/em> beforehand, especially if one is afraid that he not be in the proper state to pray Minchah<\/em>[204]<\/a><\/li>\n<\/ol>\n
                                                                                            \n
                                                                                          1. It is praiseworthy to make the seudah<\/em> among friends and family in the morning hours, before chatzot<\/em>.[205]<\/a> Some people have the custom to eat dairy foods in the morning meal.[206]<\/a><\/li>\n<\/ol>\n
                                                                                              \n
                                                                                            1. When Purim is on erev<\/em> Shabbat<\/em>, the seudah<\/em> may be called for after chatzot<\/em>, since it is considered a seudat<\/em> mitzvah<\/em>. However, one should preferably not eat his seudah<\/em> too close to Shabbat, and one should eat it in the morning, after hearing the Megillah<\/em> and giving mishloach manot <\/em>and matanot la\u2019evyonim<\/em>.[207]<\/a><\/li>\n<\/ol>\n

                                                                                              Customs during the meal<\/strong><\/p>\n

                                                                                                \n
                                                                                              1. It is especially praiseworthy to discuss Torah topics during the Purim seudah<\/em>. One should also take time to learn some halachot<\/em> of Pesach during the seudah<\/em>, since Purim is thirty days before Pesach.[208]<\/a><\/li>\n
                                                                                              2. 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]<\/a><\/li>\n
                                                                                              3. There is a custom to eat rice and other grains on Purim night.[210]<\/a><\/li>\n<\/ol>\n
                                                                                                  \n
                                                                                                1. Some people have the custom to eat triangular foods, known as hamenatchen<\/em> or oznei Haman<\/em>.[211]<\/a> Others have a custom to make a pastry that is shaped like Haman and his children.[212]<\/a><\/li>\n<\/ol>\n
                                                                                                    \n
                                                                                                  1. Some people have the custom to light candles during the Purim meal.[213]<\/a><\/li>\n<\/ol>\n
                                                                                                      \n
                                                                                                    1. One may make a siyum<\/em> on Purim, and combine the seudat mitzvah<\/em> from the siyum<\/em> with his Purim seudah<\/em> without a concern of mixing two seudot mitzvah<\/em>.[214]<\/a><\/li>\n<\/ol>\n

                                                                                                      Who is obligated<\/strong><\/p>\n

                                                                                                        \n
                                                                                                      1. Women are also obligated to eat a seudah<\/em> on Purim.[215]<\/a> However, they should not drink more than just a bit of wine.[216]<\/a><\/li>\n<\/ol>\n
                                                                                                          \n
                                                                                                        1. An avel<\/em> may take part in the Purim seudah<\/em> with friends and family, provided that music is not played.[217]<\/a><\/li>\n<\/ol>\n

                                                                                                          Al HaNissim<\/em><\/strong> in Birkat Hamazon<\/em><\/strong><\/p>\n

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

                                                                                                            \u00a0Purim Customs and Avelut on Purim<\/strong><\/p>\n

                                                                                                            \u00a0<\/strong>Performing melachah<\/em> on Purim<\/strong><\/p>\n

                                                                                                              \n
                                                                                                            1. All melachot<\/em> are permitted on Purim. However, today the general custom is to refrain from the melachot<\/em> that one would not perform on Chol HaMoed.[222]<\/a><\/li>\n<\/ol>\n
                                                                                                                \n
                                                                                                              1. One should not go to work on Purim unless one needs the money he will earn to pay for his Purim seudah<\/em>.[223]<\/a> However, work that is needed for the public, such as driving buses, taxis, or selling food, is permitted.[224]<\/a><\/li>\n<\/ol>\n
                                                                                                                  \n
                                                                                                                1. Melachah<\/em> may be performed by a non-Jew on one\u2019s behalf on Purim.[225]<\/a><\/li>\n<\/ol>\n
                                                                                                                    \n
                                                                                                                  1. 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]<\/a><\/li>\n<\/ol>\n
                                                                                                                      \n
                                                                                                                    1. If Purim is on erev<\/em> Shabbat<\/em>, one may cut his hair for Shabbat.[227]<\/a><\/li>\n<\/ol>\n
                                                                                                                        \n
                                                                                                                      1. One may cut his nails on Purim.[228]<\/a><\/li>\n<\/ol>\n
                                                                                                                          \n
                                                                                                                        1. One may take pictures and videos on Purim since melachot<\/em> that add to one\u2019s joy on Purim are permitted.[229]<\/a><\/li>\n<\/ol>\n
                                                                                                                            \n
                                                                                                                          1. One may write chiddushei Torah<\/em> and greeting letters on Purim.[230]<\/a><\/li>\n<\/ol>\n

                                                                                                                            The custom to wear a costume on Purim<\/strong><\/p>\n

                                                                                                                              \n
                                                                                                                            1. Some people have the custom to wear a costume on Purim.[231]<\/a><\/li>\n
                                                                                                                            2. A man may not dress as a woman on Purim.[232]<\/a><\/li>\n<\/ol>\n
                                                                                                                                \n
                                                                                                                              1. One may not dress up as a priest on Purim.[233]<\/a><\/li>\n<\/ol>\n
                                                                                                                                  \n
                                                                                                                                1. If one must pray with his costume, he may, but it should not cover his face.[234]<\/a><\/li>\n<\/ol>\n
                                                                                                                                    \n
                                                                                                                                  1. The \u201ccustom\u201d of making fun or embarrassing others, even one\u2019s rabbis, on Purim should be abolished, and certainly not practiced.[235]<\/a><\/li>\n<\/ol>\n
                                                                                                                                      \n
                                                                                                                                    1. 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\u2019im and Amora\u2019im in order to make a joke.[236]<\/a><\/li>\n<\/ol>\n

                                                                                                                                      Avelut on Purim<\/em><\/strong><\/p>\n

                                                                                                                                        \n
                                                                                                                                      1. 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]<\/a><\/li>\n<\/ol>\n
                                                                                                                                          \n
                                                                                                                                        1. A eulogy may not be delivered on Purim.[238]<\/a><\/li>\n
                                                                                                                                        2. 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]<\/a><\/li>\n
                                                                                                                                        3. An avel<\/em> 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]<\/a><\/li>\n<\/ol>\n
                                                                                                                                            \n
                                                                                                                                          1. An avel<\/em> should try to withhold from crying on Purim.[241]<\/a><\/li>\n<\/ol>\n
                                                                                                                                              \n
                                                                                                                                            1. An avel<\/em> should tear his clothing after the burial, even on Purim. However, he should then change his outer garments to Shabbat clothing.[242]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                \n
                                                                                                                                              1. In Yerushalayim, it is customary for an avel<\/em> to refrain from having a seudat havraah<\/em> 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<\/em> on Purim, but he should eat cake with coffee or tea instead of an egg and lentils.[243]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                  \n
                                                                                                                                                1. Tzidduk HaDin<\/em> is not recited on Purim.[244]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                    \n
                                                                                                                                                  1. A mourner may go to the synagogue to pray and hear the Megillah<\/em>. Preferably, he should only do so during the daytime, and should try to arrange a minyan in his home to read the Megillah<\/em> for Purim night. If he cannot arrange a minyan, then he may pray at home and go to the synagogue to hear the Megillah<\/em>.[245]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                      \n
                                                                                                                                                    1. If Purim is on motzaei<\/em> Shabbat<\/em>, a mourner should go to the synagogue before Shabbat is over, and may then stay there until after Arvit<\/em> and the Megillah<\/em>[246]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                        \n
                                                                                                                                                      1. A mourner on the day of burial is exempt from wearing tefillin on that day, which is also true on Purim.[247]<\/a> However, if the relative passed away before Purim and was only buried on Purim, the mourner should put on tefillin with a berachah<\/em> after the burial.[248]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                          \n
                                                                                                                                                        1. Even during the shivah, a mourner is obligated in mitzvot. Therefore, on Purim, he must fulfill the mitzvot of matanot<\/em> la\u2019evyonim<\/em>, mishloach manot<\/em>, keriat haMegillah<\/em>, and seudat Purim<\/em>.[249]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                            \n
                                                                                                                                                          1. Mishloach manot <\/em>may be sent to a mourner who is within the twelve-month mourning period for a parent\u2019s passing or the thirty-day mourning period for the passing of another close relative. Ashkenazim, however, are stringent, and do not send mishloach manot <\/em>to a mourner on Purim.[250]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                              \n
                                                                                                                                                            1. Matanot la\u2019evyonim<\/em> may be sent to a mourner who is poor.[251]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                \n
                                                                                                                                                              1. After the shivah has concluded, a mourner who earns his living as a professional musician may play music on Purim.[252]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                  \n
                                                                                                                                                                1. An onen<\/em> may not drink wine or eat meat on Purim night, but may on Purim day.[253]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                    \n
                                                                                                                                                                  1. An onen<\/em> is obligated to hear the Megillah<\/em> and pray on Purim. However, the Megillah<\/em> should be read by someone else.[254]<\/a><\/li>\n
                                                                                                                                                                  2. An onen<\/em> who will be burying his relative on Purim night should hear the Megillah<\/em> 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<\/em>, pray, and hear the Megillah<\/em> afterward, then he should do so afterward. However, if there will not be enough time, then he should pray and hear the Megillah<\/em> first, then attend the burial, and then read the Megillah <\/em>again afterward without the berachot<\/em>.[255]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                    \u00a0<\/em><\/strong>Getting Married and Making a Pidyon HaBen<\/strong><\/p>\n

                                                                                                                                                                      \n
                                                                                                                                                                    1. 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]<\/a><\/li>\n
                                                                                                                                                                    2. It is permissible to make a pidyon haben<\/em> on Purim, even if it is not exactly thirty days from when the baby was born.[257]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                      \u00a0<\/em>Purim and Shushan Purim \u2013 Open Cities and Walled Cities<\/strong><\/p>\n

                                                                                                                                                                      Purim for Walled and Open Cities<\/strong><\/p>\n

                                                                                                                                                                        \n
                                                                                                                                                                      1. 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<\/em>.[258]<\/a> Cities that were walled in Yehoshua\u2019s time celebrate Purim on the fifteenth of Adar, which is referred to as Purim DeMukafin<\/em>.[259]<\/a><\/li>\n
                                                                                                                                                                      2. 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]<\/a> Some poskim<\/em> 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<\/em> write that in these places, the Megillah <\/em>should be read on the fourteenth.[261]<\/a><\/li>\n
                                                                                                                                                                      3. To qualify as a \u201cwalled city,\u201d 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]<\/a><\/li>\n
                                                                                                                                                                      4. 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<\/em> is read along with the berachot<\/em>, but on the fifteenth, the Megillah<\/em> is read without the berachot<\/em>.[263]<\/a> Furthermore, the Torah is only read on the fourteenth,[264]<\/a> and Al HaNissim<\/em> is recited on both the fourteenth and the fifteenth.[265]<\/a> It is also proper to give mishloach manot <\/em>and matanot la\u2019evyonim<\/em> on the fifteenth, but the obligation really falls on the fourteenth.[266]<\/a><\/li>\n
                                                                                                                                                                      5. 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\u2019er Sheva, Ashkelon, Bet Shaan, and Ekron are also considered doubtful.[267]<\/a> Tel Aviv and Bnei Brak generally read the Megillah <\/em>with the berachot<\/em> on the fourteenth, but it is preferable for one to read the Megillah<\/em> again without the berachot<\/em> on the fifteenth in these cities.[268]<\/a><\/li>\n
                                                                                                                                                                      6. Cities in chutz laAretz<\/em> where there is a doubt include Baghdad, Damascus, Izmir, Tyre, and Zidon.[269]<\/a><\/li>\n
                                                                                                                                                                      7. Yerushalayim is a walled city, and its residents celebrate Purim on the fifteenth of Adar.[270]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                        \u00a0<\/em><\/strong>Cities That Are Adjacent to or May Be Seen Together with a Walled City<\/strong><\/p>\n

                                                                                                                                                                          \n
                                                                                                                                                                        1. 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<\/em>.[271]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                            \n
                                                                                                                                                                          1. Samuch venireh<\/em> is defined as follows:\n
                                                                                                                                                                              \n
                                                                                                                                                                            1. The area must be within 2000 amot<\/em> (960 meters) of the walled city.[272]<\/a><\/li>\n
                                                                                                                                                                            2. The area must be visible from the walled city itself.[273]<\/a><\/li>\n
                                                                                                                                                                            3. The area is not more than 70 amot<\/em> (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<\/em>, the area is considered samuch<\/em>, regardless of how far away from the walled city it actually is, or whether it can even be seen from the walled city.[274]<\/a><\/li>\n<\/ol>\n<\/li>\n<\/ol>\n
                                                                                                                                                                                \n
                                                                                                                                                                              1. The day that Purim is observed is unaffected by a joint eruv<\/em> or municipal connection.[275]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                  \n
                                                                                                                                                                                1. 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]<\/a><\/li>\n
                                                                                                                                                                                2. The Ramot neighborhoods in Yerushalayim are subject to a debate, and therefore some people read the Megillah<\/em> 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]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                  One who observed Purim on the wrong day<\/strong><\/p>\n

                                                                                                                                                                                    \n
                                                                                                                                                                                  1. 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]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                      \n
                                                                                                                                                                                    1. 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<\/em> until the fifteenth, he should read the Megillah<\/em> on the fifteenth without reciting the berachot<\/em>.[279]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                      Establishing one\u2019s place for Purim <\/strong><\/p>\n

                                                                                                                                                                                        \n
                                                                                                                                                                                      1. If one who resides in a walled city (such as Yerushalayim) travels to an open city (such as Bet Shemesh) before alot hashachar<\/em>, and then stays there for the amount of time it takes to read the Megillah<\/em>, 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 \u201cpruz ben-yomo<\/em>.\u201d[280]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                          \n
                                                                                                                                                                                        1. 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<\/em>, or if he traveled to an open city after alot hashachar<\/em> on the fourteenth, he should only observe Purim on the fifteenth.[281]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                            \n
                                                                                                                                                                                          1. However, if one went to the open city after alot hashachar<\/em> of the fourteenth, and then stayed there until after alot hashachar<\/em> on the fifteenth, according to most poskim<\/em> 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<\/em> on the Megillah<\/em>.[282]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                              \n
                                                                                                                                                                                            1. One who stayed in an open city on the 14th<\/sup> and celebrated Purim on the 14th<\/sup>, does not have to celebrate Purim again upon returning to Yerushalayim on the 15th<\/sup> even if he comes to the walled city before alot hashachar<\/em> of the 15th<\/sup> and remains there throughout the 15th<\/sup>.[283]<\/a> However, it he should listen to the Megillah<\/em> again, without a berachah<\/em>, 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]<\/a> In such a case, he should not receive an Aliyah<\/em>, and Al Hanissim<\/em> should only be recited in E-lohai Netzor <\/em>during the Amidah<\/em>, and in the Harachaman<\/em>\u2019s during Birkat hamazon<\/em>.[285]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                              Reading the Megillah in a different city<\/strong><\/p>\n

                                                                                                                                                                                                \n
                                                                                                                                                                                              1. If a resident of a walled city is visiting an open city on the night of the fourteenth, he may read the Megillah<\/em> 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<\/em> on the fourteenth of Adar, he may read the Megillah <\/em>for them that morning. However, it is preferable for the Megillah<\/em> to be read by a resident of the open city, who is obligated in reading the Megillah <\/em>that day.[286]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                                  \n
                                                                                                                                                                                                1. A resident of an open city, who already celebrated Purim and read the Megillah<\/em> on the fourteenth, may not read the Megillah<\/em> for the residents of a walled city on the fifteenth.[287]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                  Receiving an Aliyah if one is not obligated in celebrating Purim<\/strong><\/p>\n

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

                                                                                                                                                                                                    Sending mishloach manot <\/em>or matanot la\u2019evyonim <\/em>from city to city<\/strong><\/p>\n

                                                                                                                                                                                                      \n
                                                                                                                                                                                                    1. A resident of an open city should send mishloach manot<\/em> 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]<\/a> If he sent the mishloach manot<\/em> on the fifteenth, he has not fulfilled his obligation.[291]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                                        \n
                                                                                                                                                                                                      1. A resident of an open city may send matanot la\u2019evyonim<\/em> 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]<\/a> If he gave the matanot la\u2019evyonim<\/em> on the fifteenth, he has not fulfilled his obligation.[293]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                                          \n
                                                                                                                                                                                                        1. A resident of a walled city should send mishloach manot <\/em>to another resident of a walled city. Nevertheless, if he has no one else to give mishloach manot <\/em>to other than a resident of an open city, he should send the mishloach manot <\/em>on the fourteenth, and if he can find a resident of his city to give mishloach manot<\/em> to on the fifteenth, then he should send to him as well. However, he should not send the mishloach manot <\/em>on the fifteenth to a resident of an open city.[294]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                                            \n
                                                                                                                                                                                                          1. If a resident of a walled city gave matanot la\u2019evyonim<\/em> to residents of an open city on the fifteenth, he has fulfilled his obligation. Nevertheless, it is proper to give matanot la\u2019evyonim<\/em> to residents of a walled city who may use the money on Purim.[295]<\/a> Similarly, if he gave matanot la\u2019evyonim<\/em> 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\u2019evyonim<\/em> 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]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                            Purim Meshulash<\/strong><\/p>\n

                                                                                                                                                                                                            Purim Meshulash \u2014 When the Fifteenth of Adar Is on Shabbat<\/em><\/strong><\/p>\n

                                                                                                                                                                                                              \n
                                                                                                                                                                                                            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<\/em>, a triple Purim.[297]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                              Reading the Megillah<\/strong><\/p>\n

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

                                                                                                                                                                                                                Machatzit hashekel<\/em><\/strong><\/p>\n

                                                                                                                                                                                                                  \n
                                                                                                                                                                                                                1. The machatzit hashekel<\/em> should be given either before Minchah<\/em> on Taanit Esther or before the Megillah<\/em>[301]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                                  Matanot la\u2019evyonim<\/em><\/strong><\/p>\n

                                                                                                                                                                                                                    \n
                                                                                                                                                                                                                  1. Matanot<\/em> la\u2019evyonim<\/em> are given on Friday, the same day as the Megillah<\/em>[302]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                                    Customs<\/strong><\/p>\n

                                                                                                                                                                                                                      \n
                                                                                                                                                                                                                    1. One should dress in Shabbat or Yom Tov<\/em> clothing throughout the entire Purim Meshulash<\/em>.[303]<\/a><\/li>\n
                                                                                                                                                                                                                    2. Even though the Megillah<\/em> is read on Friday, work is permitted. However, one who is stringent is praiseworthy.[304]<\/a><\/li>\n
                                                                                                                                                                                                                    3. It is praiseworthy to prepare a seudah<\/em> in honor of Purim on Friday.[305]<\/a><\/li>\n
                                                                                                                                                                                                                    4. If one\u2019s parent\u2019s yahrtzeit<\/em> is on the sixteenth of Adar, and he regularly fasts on that day, he does not have to fast on Purim Meshulash<\/em>, since he is obligated to eat the Purim seudah<\/em>. In such a case, he does not need to perform hatarat nedarim<\/em> in order to eat.[306]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                                      Teffilot<\/em><\/strong><\/p>\n

                                                                                                                                                                                                                        \n
                                                                                                                                                                                                                      1. In Yerushalayim, the mizmor<\/em> of Ayelet HaShachar<\/em> is not recited on the night of the fourteenth before Arvit<\/em>.[307]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                                                          \n
                                                                                                                                                                                                                        1. On Shabbat, Al HaNissim<\/em> is recited in the prayers and Birkat HaMazon<\/em> since it is the fifteenth of Adar, the actual Purim day.[308]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                                                            \n
                                                                                                                                                                                                                          1. Al HaNissim<\/em> is not recited on Friday. However, if one mistakenly did recite it on Friday, he does not need to recite the prayer again.[309]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                                                              \n
                                                                                                                                                                                                                            1. On Shabbat, two sifrei Torah<\/em> are taken out. From the first sefer Torah<\/em>, the regular seven aliyot<\/em> are read from the parashat hashavua<\/em>. From the second sefer Torah<\/em>, Maftir<\/em> is read from VaYavo Amalek<\/em> (Shemot<\/em> 17:8\u20136). After the berachah<\/em> that follows the reading, half-Kaddish is recited, and then the haftarah of Pakadeti et Asher Asah Amalek<\/em> (Shmuel<\/em> I 15:2\u201334) is read.[310]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                                                                \n
                                                                                                                                                                                                                              1. In open cities, the regular parashat hashavua<\/em> and its haftarah are read on Shabbat.[311]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                                                                  \n
                                                                                                                                                                                                                                1. Tachanun<\/em> is not recited on Friday, Shabbat, or even Sunday.[312]<\/a><\/li>\n<\/ol>\n
                                                                                                                                                                                                                                    \n
                                                                                                                                                                                                                                  1. Al HaNissim<\/em> is not recited in Birkat HaMazon<\/em> on the sixteenth, since it is not actually Purim.[313]<\/a> However, one should add the HaRachaman<\/em> of<\/li>\n<\/ol>\n

                                                                                                                                                                                                                                    \u05d4\u05e8\u05d7\u05de\u05df \u05d4\u05d5\u05d0 \u05d9\u05e2\u05e9\u05d4 \u05dc\u05e0\u05d5 \u05e0\u05e1\u05d9\u05dd \u05d5\u05e0\u05e4\u05dc\u05d0\u05d5\u05ea \u05db\u05e9\u05dd \u05e9\u05e2\u05e9\u05d4 \u05dc\u05d0\u05d1\u05d5\u05ea\u05d9\u05e0\u05d5 \u05d1\u05d9\u05de\u05d9\u05dd \u05d4\u05d4\u05dd \u05d1\u05d6\u05de\u05df \u05d4\u05d6\u05d4. \u05d1\u05d9\u05de\u05d9 \u05de\u05e8\u05d3\u05db\u05d9 \u05d5\u05d0\u05e1\u05ea\u05e8 \u05d1\u05e9\u05d5\u05e9\u05df \u05d4\u05d1\u05d9\u05e8\u05d4…<\/p>\n

                                                                                                                                                                                                                                    and then continue with the rest of Al HaNissim<\/em>.<\/p>\n

                                                                                                                                                                                                                                    Shabbat<\/strong><\/p>\n

                                                                                                                                                                                                                                      \n
                                                                                                                                                                                                                                    1. It is proper for the rabbi of the community to speak about Purim in his discourse on Shabbat.[314]<\/a><\/li>\n
                                                                                                                                                                                                                                    2. At the Shabbat meal, it is proper to serve an additional dish and drink extra wine in honor of Purim.[315]<\/a><\/li>\n
                                                                                                                                                                                                                                    3. On Shabbat, a Megillah<\/em> is considered muktzeh<\/em> and may not be moved, even for walled-city residents.[316]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                                                      The Purim meal<\/strong><\/p>\n

                                                                                                                                                                                                                                        \n
                                                                                                                                                                                                                                      1. The Purim seudah<\/em> is held on Sunday, the sixteenth of Adar.[317]<\/a><\/li>\n
                                                                                                                                                                                                                                      2. Even a mourner is obligated in the seudah<\/em> on the sixteenth of Adar and may eat meat and drink wine, but should try to keep his joy to a minimum.[318]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                                                        Mishloach Manot<\/em><\/strong><\/p>\n

                                                                                                                                                                                                                                          \n
                                                                                                                                                                                                                                        1. Mishloach manot <\/em>are given on Sunday. Some people send mishloach manot <\/em>on Friday and Shabbat as well.[319]<\/a><\/li>\n
                                                                                                                                                                                                                                        2. If one sent mishloach manot <\/em>on Friday, he has fulfilled his obligation, but he should preferably send mishloach manot <\/em>again on Sunday.[320]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                                                          Cities that are in doubt<\/strong><\/p>\n

                                                                                                                                                                                                                                            \n
                                                                                                                                                                                                                                          1. 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<\/em>.[321]<\/a> However, they should not recite Tachanun<\/em> on the sixteenth of Adar.[322]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                                                            Coming from outside of a walled city<\/strong><\/p>\n

                                                                                                                                                                                                                                              \n
                                                                                                                                                                                                                                            1. A person from outside of Yerushalayim, who already celebrated Purim on the fourteenth, does not have to recite Al HaNissim<\/em> if he stays in Yerushalayim for Shabbat. Similarly, he is not obligated in mishloach manot <\/em>and the Purim seudah<\/em> on Sunday.[323]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                                                              Leaving from a walled city for Shabbat<\/strong><\/p>\n

                                                                                                                                                                                                                                                \n
                                                                                                                                                                                                                                              1. 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]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                                                                One who turns bar-mitzvah on the 15th<\/sup><\/strong><\/p>\n

                                                                                                                                                                                                                                                  \n
                                                                                                                                                                                                                                                1. If a boy becomes a bar mitzvah on the fifteenth of Adar in Yerushalayim, he has fulfilled his mitzvah by hearing the Megillah<\/em> on Friday. However, he should preferably read Hallel<\/em> without a berachah<\/em> on Shabbat.[325]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                                                                                                  Summary<\/strong><\/p>\n

                                                                                                                                                                                                                                                    \n
                                                                                                                                                                                                                                                  1. In summary, on Purim Meshulash<\/em>, the following is done:\n
                                                                                                                                                                                                                                                      \n
                                                                                                                                                                                                                                                    1. Friday<\/strong> \u2013 Megillah is read on Thursday night and Friday morning, and matanot la\u2019evyonim<\/em> are given during the daytime.<\/li>\n
                                                                                                                                                                                                                                                    2. Shabbat<\/strong> \u2013 Al Hanissim<\/em> is recited during Amidah<\/em> and Birkat hamazon<\/em>, and the parashah of Vayavo Amalek<\/em> is read after the parashat hashavua<\/em>.<\/li>\n
                                                                                                                                                                                                                                                    3. Sunday<\/strong> – The Purim meal is eaten and mishloach manot<\/em> are given during the daytime.<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                                                      [1]<\/a>. Shulchan Aruch<\/em> 687:1.<\/p>\n

                                                                                                                                                                                                                                                      [2]<\/a>. Ibid.; Chazon Ovadia<\/em>, Purim<\/em>, p. 48; Yalkut Yosef<\/em>, Purim<\/em>, pages 267\u2013271.<\/p>\n

                                                                                                                                                                                                                                                      [3]<\/a>. Kaf HaChayim<\/em> 687:9; Mishnah Berurah<\/em> 687:5; Yabia Omer<\/em> 10:52.<\/p>\n

                                                                                                                                                                                                                                                      [4]<\/a>. Birkei Yosef<\/em> 687:1; Mishnah Berurah<\/em> 687:3; Chazon Ovadia<\/em>, Purim<\/em>, p. 48.<\/p>\n

                                                                                                                                                                                                                                                      [5]<\/a>. Yabia Omer<\/em>, vol. 1, miluim<\/em> for siman<\/em> 43; Yalkut Yosef<\/em>, Purim<\/em>, p. 279 & pages 841\u2013858. See also Shulchan Aruch<\/em>, O<\/em>.C<\/em>. 692:4, which permits one who is weak, and will thus be unable to listen to the Megillah<\/em> later in the night, to read the Megillah<\/em> after plag haminchah<\/em> at the beginning of Purim.<\/p>\n

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

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

                                                                                                                                                                                                                                                      [8]<\/a>. See Mishnah Berurah<\/em> 692:14, which permits a weak person to eat these foods before hearing the Megillah<\/em>. See also Yabia Omer<\/em>, vol. 9, O<\/em>.C<\/em>. \u00a767 and Chazon Ovadia<\/em>, Purim<\/em>, p. 95.<\/p>\n

                                                                                                                                                                                                                                                      [9]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 95.<\/p>\n

                                                                                                                                                                                                                                                      [10]<\/a>. Mishnah Berurah<\/em> 692:16; Chazon Ovadia<\/em>, Purim<\/em>, p. 95; Yalkut Yosef<\/em>, Purim<\/em>, p. 556.<\/p>\n

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

                                                                                                                                                                                                                                                      [12]<\/a>. Shulchan Aruch<\/em> 690:18.<\/p>\n

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

                                                                                                                                                                                                                                                      [14]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 80; Teshuvot VeHanhagot<\/em> 1:401; Yalkut Yosef<\/em>, Purim<\/em>, p. 503; ibid., Kuntres Acharon<\/em> \u00a71; Ohr LeTzion<\/em>, vol. 4, 54:5.<\/p>\n

                                                                                                                                                                                                                                                      [15]<\/a>. Ruling of Rabbi Yitzchak Yosef in a letter written to me.<\/p>\n

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

                                                                                                                                                                                                                                                      [17]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, pages 50\u201352. See also Yalkut Yosef<\/em>, Purim<\/em>, p. 428, which states that women do not necessarily have to go to the synagogue to listen to the Megillah<\/em> being read, even though it is preferable if they can hear the reading well. See Tefillah<\/em> LeMoshe<\/em> 4:58.<\/p>\n

                                                                                                                                                                                                                                                      [18]<\/a>. Rambam <\/em>on Megillah<\/em> 1:1; Shulchan Aruch<\/em> 689:6.<\/p>\n

                                                                                                                                                                                                                                                      [19]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 62; Yalkut Yosef<\/em>, Purim<\/em>, p. 452.<\/p>\n

                                                                                                                                                                                                                                                      [20]<\/a>. Shulchan Aruch<\/em> 689:2; Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:2; Kaf HaChayim<\/em> 689:8; Chazon Ovadia<\/em>, Purim<\/em>, p. 55; Yalkut Yosef<\/em>, Purim<\/em>, p. 457. Chazon Ovadia<\/em>, Purim<\/em>, 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 <\/em>for others. See Minchat Yitzchak<\/em> 2:113; Tzitz Eliezer<\/em> 9:21; and Yalkut Yosef<\/em>, Purim<\/em>, p. 458, which is unlike the view of Igrot Moshe<\/em>, E<\/em>.H<\/em>. 3:33 and Minchat Shlomo<\/em> 1:9.<\/p>\n

                                                                                                                                                                                                                                                      [21]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 56.<\/p>\n

                                                                                                                                                                                                                                                      [22]<\/a>. Kaf HaChayim<\/em> 689:4 and Yalkut Yosef<\/em>, Purim<\/em>, p. 469.<\/p>\n

                                                                                                                                                                                                                                                      [23]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, pp. 51\u201352.<\/p>\n

                                                                                                                                                                                                                                                      [24]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 65.<\/p>\n

                                                                                                                                                                                                                                                      [25]<\/a>. Ibid., p. 53; Yabia Omer<\/em>, vol. 1, O<\/em>.C<\/em>. 44; Yechaveh Daat<\/em> 1:88; Halichot Olam<\/em>, vol. 1, pages 223\u2013224. This is unlike the view of Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:1, which states that one should not recite another berachah<\/em> for a woman.<\/p>\n

                                                                                                                                                                                                                                                      [26]<\/a>. Yabia Omer<\/em> 1:44 & 8:46; Yechaveh Daat<\/em> 1:88; Chazon Ovadia<\/em>, Purim<\/em>, pages 91\u201394; Halichot Olam<\/em>, vol. 1, p. 228; Yalkut Yosef<\/em>, Purim<\/em>, pages 434 & 560; Tzitz Eliezer<\/em> 13:73.<\/p>\n

                                                                                                                                                                                                                                                      [27]<\/a>. Moed LeChol Chai <\/em>31:108; Chazon Ovadia<\/em>, Purim<\/em>, p. 89; Yalkut Yosef<\/em>, Purim<\/em>, p. 429.<\/p>\n

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

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

                                                                                                                                                                                                                                                      [30]<\/a>. Shulchan Aruch<\/em> 689:2. See Chazon Ovadia<\/em>, Purim<\/em>, p. 61 and Yalkut Yosef<\/em>, Purim<\/em>, p. 449.<\/p>\n

                                                                                                                                                                                                                                                      [31]<\/a>. Shaarei Teshuvah<\/em> 690:4; Chazon Ovadia<\/em>, Purim<\/em>, p. 76; Teshuvot VeHanhagot<\/em> 1:402.<\/p>\n

                                                                                                                                                                                                                                                      [32]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 78.<\/p>\n

                                                                                                                                                                                                                                                      [33]<\/a> Halichot Moed, Purim<\/em>, p. 308. See Shulchan Aruch<\/em> 691:2; Mishnah Berurah 691:16; See also Chazon Ovadia, Purim,<\/em> p. 242. Ohr LeTzion<\/em>, vol. 4, p. 334 says that a Sephardi should not recite a berachah<\/em> upon a Megillah that does not have an extra page at the end. However, Chazon Ovadia<\/em>, p. 243, says that if one does not have any other Megillah, he is permitted to recite a berachah<\/em> upon such a Megillah. See also Halichot Shlomo, Purim<\/em>, 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.<\/p>\n

                                                                                                                                                                                                                                                      [34]<\/a> See Shulchan Aruch<\/em> 691:2.<\/p>\n

                                                                                                                                                                                                                                                      [35]<\/a> Chazon Ovadia, Purim<\/em>, p. 240.<\/p>\n

                                                                                                                                                                                                                                                      [36]<\/a> Chazon Ovadia, Purim<\/em>, p. 239.<\/p>\n

                                                                                                                                                                                                                                                      [37]<\/a> Chazon Ovadia, Purim<\/em>, p. 241.<\/p>\n

                                                                                                                                                                                                                                                      [38]<\/a> Shulchan Aruch<\/em> 690:3; Chazon Ovadia, Purim<\/em>, p. 244.<\/p>\n

                                                                                                                                                                                                                                                      [39]<\/a> See Kol Yaakov<\/em> 691:28 who reports that there were several sofrim<\/em> in Baghdad who did this, but it is not an obligation. See also Chazon Ovadia, Purim<\/em>, p. 251. Chazon Ovadia<\/em>, 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.<\/p>\n

                                                                                                                                                                                                                                                      [40]<\/a> Ashrei HaIsh<\/em>, vol. 3, 43:40.<\/p>\n

                                                                                                                                                                                                                                                      [41]<\/a> Elya Rabba 691:7.<\/p>\n

                                                                                                                                                                                                                                                      [42]<\/a>. Shulchan Aruch<\/em> 690:1; Chazon Ovadia<\/em>, Purim<\/em>, p. 69; Yalkut Yosef<\/em>, Purim<\/em>, p. 480. See Kaf HaChayim<\/em> 690:4; Biur Halachah<\/em> 690 \u201cAval<\/em>\u201d and Mishnah Berurah<\/em> 690:2, which state that if the chazzan is feeling weak, he may even lean on something while reading the Megillah<\/em>.<\/p>\n

                                                                                                                                                                                                                                                      [43]<\/a>. Rama MiPano<\/em>, siman<\/em> 102; Magen Avraham<\/em> 690:1; Mishnah Berurah<\/em> 690:1; Shaarei Tziyun<\/em> 690:1; Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:4; Rav Pe\u2019alim<\/em> 4:33; Zivchei Tzedek<\/em> 3:158; Chazon Ovadia<\/em>, Purim<\/em>, p. 68; Halichot Olam<\/em>, vol. 1, p. 225; Yalkut Yosef<\/em>, Purim<\/em>, p. 482.<\/p>\n

                                                                                                                                                                                                                                                      [44]<\/a>. Yafeh LaLev<\/em> 2:2; Moed LeChol Chai <\/em>71:36; Shemesh U\u2019Magen<\/em> 1:63.<\/p>\n

                                                                                                                                                                                                                                                      [45]<\/a>. Rav Pe\u2019alim<\/em> 4:33; Chazon Ovadia<\/em>, Purim<\/em>, p. 68; Yalkut Yosef<\/em>, Purim<\/em>, p. 482.<\/p>\n

                                                                                                                                                                                                                                                      [46]<\/a>. Magen Avraham<\/em> 690:1; Mishnah Berurah<\/em> 690:1; Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:4; Halichot Olam<\/em>, vol. 1, p. 225; Yalkut Yosef<\/em>, Purim<\/em>, p. 483.<\/p>\n

                                                                                                                                                                                                                                                      [47]<\/a>. Moed LeChol Chai <\/em>31:104; Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:12; Chazon Ovadia<\/em>, Purim<\/em>, p. 70.<\/p>\n

                                                                                                                                                                                                                                                      [48]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 70. Yalkut Yosef<\/em>, Purim<\/em>, 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<\/em> or Megillah<\/em>. He should also announce not to answer baruch Hu u\u2019baruch Shemo<\/em> when hearing the berachot<\/em> on the Megillah<\/em>.<\/p>\n

                                                                                                                                                                                                                                                      [49]<\/a>. The Rishonim<\/em> argue as to whether one needs to unravel the megillah<\/em> 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<\/em> on Megillah<\/em> 4a; Maharil<\/em> \u00a756; Tur<\/em>; and Bach<\/em> state that one must unravel the entire megillah<\/em> before reading from it. However, the Rif; the Rosh, Megillah<\/em>, ch. 1, 7; Rav Hai Gaon; Machzor Vitri<\/em>; Raavya<\/em>, Megillah<\/em> \u00a7561; Rambam, Hilchot<\/em> Megillah<\/em> 2:12; the Shulchan Aruch<\/em> 690:16; and others state that one may fold over the megillah<\/em> as he reads it. See also Chazon Ovadia<\/em>, Purim<\/em>, p. 75 and Halichot Olam<\/em>, vol. 1, p. 226, which state that while the halachah follows the second view, it is preferable to unravel the megillah<\/em> before reading from it.<\/p>\n

                                                                                                                                                                                                                                                      [50]<\/a>. Shulchan Aruch<\/em> 692:1.<\/p>\n

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

                                                                                                                                                                                                                                                      [52]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 53, in the footnotes; Yalkut Yosef<\/em>, Purim<\/em>, p. 443.<\/p>\n

                                                                                                                                                                                                                                                      [53]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 63; Yalkut Yosef<\/em>, Purim<\/em>, p. 538; ibid., Chanukah<\/em>, p. 120.<\/p>\n

                                                                                                                                                                                                                                                      [54]<\/a>. Ohr LeTzion<\/em>, vol. 4, 54:13.<\/p>\n

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

                                                                                                                                                                                                                                                      [56]<\/a>. See Moed LeChol Chai <\/em>31:75, which states that an avel<\/em> should not read the Megillah<\/em> for the congregation on Purim. The Mishnah Berurah<\/em> \u00a71 says that the avel<\/em> may recite the Megillah<\/em>, but may not recite the SheHecheyanu<\/em> over the Megillah<\/em>. However, it seems that this is not the general custom, even among Ashkenazim, since Halichot Shlomo<\/em>, Purim<\/em>, ch. 19, devar<\/em> halachah<\/em> \u00a711 says that since an avel<\/em> may not show outward signs of mourning on Purim, he may recite the berachah<\/em> of SheHecheyanu<\/em> even when reading the Megillah<\/em> in public. See also Ashrei HaIsh<\/em>, vol. 3, 43:26 and Shevet HaLevi<\/em> 9:146, which also hold similarly. Chazon Ovadia<\/em>, Purim<\/em>, p. 66; Yabia Omer<\/em>, vol. 9, Y<\/em>.D<\/em>. \u00a740; and Yalkut Yosef<\/em>, Purim<\/em>, p. 544 state that the Sephardic custom, too, is that an avel<\/em> may read the Megillah<\/em> with all of the berachot<\/em> on Purim, even when reading in public.<\/p>\n

                                                                                                                                                                                                                                                      [57]<\/a>. Rav Pe\u2019alim<\/em>, vol. 4, O<\/em>.C<\/em>. \u00a732; Yabia Omer<\/em>, vol. 9, Y<\/em>.D<\/em>. 40:5; Chazon Ovadia<\/em>, Purim<\/em>, p. 67.<\/p>\n

                                                                                                                                                                                                                                                      [58]<\/a>. See Birkei Yosef<\/em> 295:5, which says that one may recite the berachot<\/em> along with the chazzan. See also Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:11 and Zivchei Tzedek<\/em> 3:158. However, Chazon Ovadia<\/em>, Purim<\/em>, p. 69 says that it is better to hear the berachot<\/em> from the chazzan since a berachah<\/em> is greater when there are many people fulfilling their obligations with it \u2014 berov am haderat Melech<\/em>. See Halichot Olam<\/em>, vol. 1, p. 227 and Yalkut Yosef<\/em>, Purim<\/em>, p. 486.<\/p>\n

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

                                                                                                                                                                                                                                                      [60]<\/a>. Shulchan Aruch<\/em> 690:4; Mishnah Berurah<\/em> 690:19; ibid. 689:5 & \u00a719.<\/p>\n

                                                                                                                                                                                                                                                      [61]<\/a>. Mishnah Berurah<\/em> 690:13, 60; Moed LeChol Chai <\/em>31:90; Chazon Ovadia<\/em>, Purim<\/em>, p. 79.<\/p>\n

                                                                                                                                                                                                                                                      [62]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 494; ibid., Kuntres Acharon<\/em> \u00a76; Teshuvot HaRishon LeTzion<\/em>, vol. 1, p. 135, 24. See Shevet HaLevi<\/em> 9:145.<\/p>\n

                                                                                                                                                                                                                                                      [63]<\/a> See Halichot Moed, Purim<\/em>, p. 294.<\/p>\n

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

                                                                                                                                                                                                                                                      [65]<\/a>. Torah Lishmah<\/em> \u00a7194; Birkei Yosef<\/em> 693:4; Chazon Ovadia<\/em>, Purim<\/em>, p. 96; Shemesh U\u2019Magen<\/em> 2:76.<\/p>\n

                                                                                                                                                                                                                                                      [66]<\/a>. Shulchan Aruch<\/em> 690:12. Chazon Ovadia<\/em>, Purim<\/em>, 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<\/em> again from there. It does not suffice only to read the pesukim<\/em> that he was falling asleep by, even though he was awake for the remainder of the Megillah<\/em>.<\/p>\n

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

                                                                                                                                                                                                                                                      [68]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 56; Yalkut Yosef<\/em>, Purim<\/em>, pages 462\u2013466.<\/p>\n

                                                                                                                                                                                                                                                      [69]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 57; Yechaveh Daat<\/em> 3:54; Ohr LeTzion<\/em>, vol. 4, 54:4; Teshuvot HaRishon LeTzion<\/em>, vol. 2, E<\/em>.H<\/em>. \u00a710. See Rivevot Ephraim<\/em>, vol. 4, end of siman<\/em> 173; Igrot Moshe<\/em>, O<\/em>.C<\/em>., vol. 2, siman<\/em> 108; ibid., O<\/em>.C<\/em>., vol. 4, Hashmatot<\/em> 108; Shevet HaLevi<\/em> 5:84; Minchat Shlomo<\/em> 1:9, p. 66, in the footnotes, in the name of the Chazon Ish<\/em>; Minchat Yitzchak<\/em> 3:38; and Tzitz Eliezer<\/em> 8:11.<\/p>\n

                                                                                                                                                                                                                                                      [70]<\/a>. Shulchan Aruch<\/em> 692:2. The Mishnah Berurah<\/em> 692:9 states that this is the halachah regarding both those who listen to the Megillah<\/em> reading and the one reading it.<\/p>\n

                                                                                                                                                                                                                                                      [71]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 80.<\/p>\n

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

                                                                                                                                                                                                                                                      [73]<\/a>. Yabia Omer<\/em>, vol. 1, 5:7 & 2:32 & 5:13 & 16:7; Chazon Ovadia<\/em>, Purim<\/em>, p. 83.<\/p>\n

                                                                                                                                                                                                                                                      [74]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 494, in the name of Ayesh, Bet Yehudah<\/em> vol. 1, O<\/em>.C<\/em>. \u00a723; Birkei Yosef<\/em> 690:1; Shaarei Teshuvah<\/em> 690:1.<\/p>\n

                                                                                                                                                                                                                                                      [75]<\/a>. See Sefer HaManhig<\/em>, Megillah<\/em>, p. 242; Avudarham<\/em>, Purim<\/em>; Shibbulei HaLeket<\/em> \u00a7200; and others, which bring this custom. See also Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:8 and Purim BeTzion<\/em>, p. 234.<\/p>\n

                                                                                                                                                                                                                                                      [76]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 62 and Yalkut Yosef<\/em>, Purim<\/em>, p. 454 point out that this custom has many shortcomings: It causes disrespect to the synagogue \u2014 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<\/em> in its entirety. Thirdly, it may even be considered a hefsek<\/em> 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\u2019s 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\u2019s well-being. See also Maadanei<\/em> HaMelech<\/em>, vol. 1, p. 184 for an exact citation of Chacham Ovadia\u2019s words regarding making noise during the Megillah <\/em>reading. See Seder HaYom<\/em>, Seder Purim<\/em>, which says that one should no longer practice this custom. This is also the view of the Mishnah Berurah<\/em> 690:59, in the name of the Pri Megadim<\/em>, and the Yafeh LaLev<\/em>, who tried to stop the continued practice of this custom in Izmir. See also Yalkut Yosef<\/em>, Purim<\/em>, p. 455, in the name of Rabbi Avraham Palagi; Purim BeTzion<\/em>, p. 248.<\/p>\n

                                                                                                                                                                                                                                                      [77]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 455.<\/p>\n

                                                                                                                                                                                                                                                      [78]<\/a>. Igrot Moshe<\/em>, O<\/em>.C<\/em>. 5:20; Chazon Ovadia<\/em>, Purim<\/em>, p. 87; Yalkut Yosef<\/em>, Purim<\/em>, p. 504; Ohr LeTzion<\/em>, vol. 4, 54:7.<\/p>\n

                                                                                                                                                                                                                                                      [79]<\/a>. Igrot Moshe<\/em>, O<\/em>.C<\/em>. 5:20; Chazon Ovadia<\/em>, Purim<\/em>, p. 87; Yalkut Yosef<\/em>, Purim<\/em>, p. 504; Ohr LeTzion<\/em>, vol. 4, 54:7.<\/p>\n

                                                                                                                                                                                                                                                      [80]<\/a>. See Shulchan Aruch<\/em>, O<\/em>.C<\/em>. 141:5, which states that any kri u\u2019ketiv<\/em> should be read in the customary way. See also Chazon Ovadia<\/em>, Purim<\/em>, p. 88, in footnote 69 and Ohr LeTzion<\/em>, vol. 4, 54:7, in footnotes.<\/p>\n

                                                                                                                                                                                                                                                      [81]<\/a> Mishnah Berurah<\/em> 690:52; Kaf HaChayim<\/em> 690:90.<\/p>\n

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

                                                                                                                                                                                                                                                      [83]<\/a>. Mishnah Berurah<\/em> 690:54; Orchot Rabbenu<\/em>, vol. 1, p. 42; Yalkut Yosef<\/em>, Purim<\/em>, p. 507; Ohr LeTzion<\/em>, vol. 4, 54:9.<\/p>\n

                                                                                                                                                                                                                                                      [84]<\/a>. Rama<\/em> 690:15; Chazon Ovadia<\/em>, Purim<\/em>, p. 86; Ohr LeTzion<\/em>, vol. 4, 54:9.<\/p>\n

                                                                                                                                                                                                                                                      [85]<\/a>. Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:9; Kaf HaChayim<\/em> 690:97; Chazon Ovadia<\/em>, Purim<\/em>, p. 87; Yalkut Yosef<\/em>, Purim<\/em>, p. 509.<\/p>\n

                                                                                                                                                                                                                                                      [86]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 85; Ben Ish Chai<\/em>, Tetzaveh<\/em>, 1:7.<\/p>\n

                                                                                                                                                                                                                                                      [87]<\/a>. Shulchan Aruch<\/em> 690:17.<\/p>\n

                                                                                                                                                                                                                                                      [88]<\/a> Tur<\/em> 692:2; Shaar HaTziyun<\/em> 692:12. One should be particularly careful especially during the time when the chazzan is rolling up his Megillah.<\/p>\n

                                                                                                                                                                                                                                                      [89]<\/a>. Shulchan Aruch<\/em> 692:1. See Chazon Ovadia<\/em>, Purim<\/em>, p. 88 and Yalkut Yosef<\/em>, Purim<\/em>, p. 559, which state that the proper nusach<\/em> of the end of the berachah<\/em> is \u05d4\u05e0\u05e4\u05e8\u05e2 \u05dc\u05e2\u05de\u05d5 \u05d9\u05e9\u05e8\u05d0\u05dc \u05de\u05db\u05dc \u05e6\u05e8\u05d9\u05d4\u05dd \u05d4\u05d0\u05dc \u05d4\u05de\u05d5\u05e9\u05d9\u05e2 and not \u05d4\u05d0\u05dc \u05d4\u05e0\u05e4\u05e8\u05e2 \u05dc\u05e2\u05de\u05d5 \u05d9\u05e9\u05e8\u05d0\u05dc.. See also Kaf HaChayim<\/em> 692:15\u201316.<\/p>\n

                                                                                                                                                                                                                                                      [90]<\/a>. Shulchan Aruch<\/em>, 690:16; Chazon Ovadia<\/em>, Purim<\/em>, p. 94; Yalkut Yosef<\/em>, Purim<\/em>, p. 560.<\/p>\n

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

                                                                                                                                                                                                                                                      [92]<\/a>. Tehillim<\/em>, ch. 22. Maaseh Rav <\/em>\u00a7239; Chikrei Lev<\/em> 693:32; Chazon Ovadia<\/em>, Purim<\/em>, p. 99.<\/p>\n

                                                                                                                                                                                                                                                      [93]<\/a> Yesod VeShoresh HaAvodah <\/em>12:3; Purim BeTzion<\/em>, p. 172.<\/p>\n

                                                                                                                                                                                                                                                      [94]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 101; Kaf HaChayim<\/em> 693:1.<\/p>\n

                                                                                                                                                                                                                                                      [95]<\/a> See Purim BeTzion<\/em>, p. 174 that cites several reasons why this is recited on the night of Purim.<\/p>\n

                                                                                                                                                                                                                                                      [96]<\/a>. Kaf HaChayim<\/em> 693:1; Chazon Ovadia<\/em>, Purim<\/em>, p. 106.<\/p>\n

                                                                                                                                                                                                                                                      [97]<\/a> Chida<\/em> (Devash Lefi<\/em> 5:6); Kaf HaChayim, Palagi<\/em>, 31:60; Purim BeTzion<\/em>, p. 276.<\/p>\n

                                                                                                                                                                                                                                                      [98]<\/a>. Shulchan Aruch<\/em> 693:4; Kaf HaChayim<\/em> 693:27; Yalkut Yosef<\/em>, Purim<\/em>, p. 579.<\/p>\n

                                                                                                                                                                                                                                                      [99]<\/a>. Rama<\/em> 693:3.<\/p>\n

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

                                                                                                                                                                                                                                                      [101]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, pp. 108\u2013109.<\/p>\n

                                                                                                                                                                                                                                                      [102]<\/a>. Shulchan Aruch<\/em> 693:3.<\/p>\n

                                                                                                                                                                                                                                                      [103]<\/a>. Hallel<\/em> is not recited for a number of reasons, which include: the Megillah<\/em> is read in place of Hallel<\/em>; Hallel<\/em> 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<\/em> 14a states, \u201cWe are still servants of Achashverosh.\u201d<\/p>\n

                                                                                                                                                                                                                                                      [104]<\/a>. Moed LeChol Chai<\/em> 31:88; Chazon Ovadia<\/em>, Purim<\/em>, p. 108.<\/p>\n

                                                                                                                                                                                                                                                      [105]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 108.<\/p>\n

                                                                                                                                                                                                                                                      [106]<\/a>. Rama<\/em> 693:4; Chida<\/em>, LeDavid Emet<\/em> 26:4; Moed LeChol Chai <\/em>31:59.<\/p>\n

                                                                                                                                                                                                                                                      [107]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 109; Yalkut Yosef<\/em>, Purim<\/em>, p. 580; Ohr LeTzion<\/em>, vol. 4, 58:4.<\/p>\n

                                                                                                                                                                                                                                                      [108]<\/a>. See Chazon Ovadia<\/em>, Purim<\/em>, p. 107, which states that if there is a need, one may bring his megillah<\/em> to the synagogue after shkiyah<\/em> in an area with an eruv<\/em>. In such a situation, one should try to give the megillah<\/em> to a minor to carry. See also Halichot Olam<\/em>, vol. 3, p. 195; Sdei Chemed<\/em>, Purim<\/em> \u00a71; and Moed LeChol Chai <\/em>31:70.<\/p>\n

                                                                                                                                                                                                                                                      [109]<\/a>. Shulchan Aruch<\/em> 693:1; Kaf HaChayim<\/em> 693:6; Tevuot Shemesh<\/em>, O<\/em>.C<\/em>. \u00a777; Chazon Ovadia<\/em>, Purim<\/em>, p. 106.<\/p>\n

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

                                                                                                                                                                                                                                                      [111]<\/a>. Kaf HaChayim<\/em> 693:11; Yabia Omer<\/em> 4:24; ibid., vol. 9, 79:24; Chazon Ovadia<\/em>, Purim<\/em>, p. 67.<\/p>\n

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

                                                                                                                                                                                                                                                      [113]<\/a>. Shulchan Aruch<\/em> 693:2.<\/p>\n

                                                                                                                                                                                                                                                      [114]<\/a>. Shulchan Aruch<\/em> 693:1; Chazon Ovadia<\/em>, Purim<\/em>, p. 99.<\/p>\n

                                                                                                                                                                                                                                                      [115]<\/a>. Shulchan Aruch<\/em> 682:1. See also Yechaveh Daat<\/em> 5:49 and Chazon Ovadia<\/em>, Purim<\/em>, pp. 99\u2013100, which says that one should preferably recite Al HaNissim<\/em> at the end of E-lohai Netzor<\/em> if one only remembered after concuding the berachah<\/em> of Modim<\/em>. See also Yalkut Yosef<\/em>, Purim<\/em>, p. 573.<\/p>\n

                                                                                                                                                                                                                                                      [116]<\/a>. Yabia Omer<\/em>, vol. 1, 22:11 & 9:53; Yechaveh Daat<\/em> 5:49; Yalkut Yosef<\/em>, Purim<\/em>, p. 573.<\/p>\n

                                                                                                                                                                                                                                                      [117]<\/a>. See Chayim Shaal<\/em>, vol. 1, 75:3; Rav Pe\u2019alim<\/em> 3:39; Shaar HaTziyun<\/em> 693:2; Chazon Ovadia<\/em>, Chanukah<\/em>, p. 193; Yabia Omer<\/em>, vol. 10, 55:30, p. 173; and Yalkut Yosef<\/em>, Purim<\/em>, p. 575.<\/p>\n

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

                                                                                                                                                                                                                                                      [119]<\/a>. Shulchan Aruch<\/em> 694:1. See also Moed LeChol Chai <\/em>31:94 and Pele Yoetz<\/em>, \u201cErech Purim<\/em>,\u201d which praise those who give a lot of charity on Purim day. Yalkut Yosef<\/em>, Purim<\/em>, p. 599 lists several reasons for giving matanot la\u2019evyonim<\/em> 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<\/em>. 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<\/em> 7a writes that the primary purpose of matanot<\/em> la\u2019evyonim<\/em> 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\u2019s actions from the Purim story, when they gave matanot la\u2019evyonim<\/em> as a sign of rejoicing for their salvation.<\/p>\n

                                                                                                                                                                                                                                                      [120]<\/a>. Magen Avraham<\/em> 695:3; Kaf HaChayim<\/em> 695:50; Mishnah Berurah<\/em> 695:22; Chazon Ovadia<\/em>, Purim<\/em>, p. 169.<\/p>\n

                                                                                                                                                                                                                                                      [121]<\/a>. Aruch HaShulchan<\/em> 695:17; Yalkut Yosef<\/em>, Purim<\/em>, p. 619; Divrei<\/em> Yatziv<\/em>, O<\/em>.C<\/em>. \u00a7293 & \u00a7298.<\/p>\n

                                                                                                                                                                                                                                                      [122]<\/a>. Tzitz Eliezer<\/em>, vol. 15, 22:15; Mishneh Halachot<\/em> 6:126; Ashrei HaIsh<\/em>, vol. 3, 46:18.<\/p>\n

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

                                                                                                                                                                                                                                                      [124]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 166.<\/p>\n

                                                                                                                                                                                                                                                      [125]<\/a>. See Chazon Ovadia<\/em>, Purim<\/em>, pp. 166\u2013167, which states that a perutah<\/em> is the smallest coin in circulation. Chazon Ovadia<\/em> says that in Eretz Yisrael this coin would be the five-agurot<\/em> coin. However, Yalkut Yosef<\/em>, Purim<\/em>, p. 596 clarifies that the five-agurot<\/em> coin is no longer in circulation, and the ten-agurot<\/em> coin is considered a perutah<\/em> today.<\/p>\n

                                                                                                                                                                                                                                                      [126]<\/a>. There are several views regarding the amount of money one must give to fulfill the mitzvah of matanot la\u2019evyonim<\/em>. The Pri<\/em> Megadim<\/em>, Mishbetzot<\/em> Zahav<\/em> 694:1 is undecide about the exact amount, however, most poskim<\/em>, such as the Mishnah Berurah<\/em> 694:2; Tzitz Eliezer<\/em> 3:27, at the end; Chazon Ovadia;<\/em> and Yalkut Yosef<\/em>, Purim<\/em>, p. 596 are of the position that, strictly speaking, one must only give the worth of a perutah<\/em>. However, some poskim<\/em> require one to give the amount for a meal. This is the view of Zera Yaakov<\/em>, as cited in Machazik<\/em> Berachah<\/em> 694:2 and Shaarei Teshuvah<\/em> 694:1. Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:15 and Kaf HaChayim<\/em> 694:7, 11 also cite this view, and state that one should try to be stringent. Ashrei HaIsh<\/em>, vol. 3, 46:13; Teshuvot VeHanhagot<\/em> 3:231; and Moadim U\u2019Zemanim <\/em>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<\/em>, vol. 4, 58:1. Strictly speaking, one does not have to give more than a perutah<\/em> to fulfill his obligation, but whoever gives more is praiseworthy.<\/p>\n

                                                                                                                                                                                                                                                      [127]<\/a>. See Chazon Ovadia<\/em>, Purim<\/em>, p. 167, which states that this is the ruling of Moed LeChol Chai <\/em>31:27, which is unlike Torah<\/em> Lishmah<\/em> \u00a7190, which says that one should not give one coin to two poor people.<\/p>\n

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

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

                                                                                                                                                                                                                                                      [130]<\/a>. Yechaveh Daat<\/em> 1:87 & 3:76; Chazon Ovadia<\/em>, Purim<\/em>, p. 170.<\/p>\n

                                                                                                                                                                                                                                                      [131]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 170.<\/p>\n

                                                                                                                                                                                                                                                      [132]<\/a>. Ibid.; Halichot Shlomo<\/em>, Purim<\/em>, ch. 19, \u00a724.<\/p>\n

                                                                                                                                                                                                                                                      [133]<\/a>. Shulchan Aruch<\/em> 694:2.<\/p>\n

                                                                                                                                                                                                                                                      [134]<\/a>. Rambam, Megillah<\/em> 2:17; Chayei Adam<\/em> 155:29; Shaarei<\/em> Teshuvah<\/em> 694:1; Mishnah Berurah<\/em> 694:3; Chazon Ovadia<\/em>, Purim<\/em>, p. 168.<\/p>\n

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

                                                                                                                                                                                                                                                      [136]<\/a>. See Aruch HaShulchan<\/em> 694:2, which states that a man may fulfill his wife\u2019s obligation, since a husband and wife are considered one entity. However, Aruch HaShulchan<\/em> later in 695:18 says that one may not fulfill his wife\u2019s obligation, and a woman must also give matanot la\u2019evyonim<\/em> regardless of whether her husband gave already. See also Shevet HaLevi<\/em>, vol. 9, 147:1; Teshuvot VeHanhagot<\/em> 6:165; and Yalkut Yosef<\/em>, Purim<\/em>, p. 621, which state that a man may not fulfill his wife\u2019s obligation of giving matanot la\u2019evyonim<\/em> by fulfilling his own; rather, he must give another two matanot<\/em> on her behalf. Ashrei HaIsh<\/em>, vol. 3, 46:14 says that one may, however, make a kinyan<\/em> for his wife to acquire the money he is giving, and thereby fulfill her obligation on her behalf.<\/p>\n

                                                                                                                                                                                                                                                      [137]<\/a>. Aruch HaShulchan<\/em> 694:2; Shalmei<\/em> Moed<\/em>, p. 280, in the name of Ashrei HaIsh<\/em>, vol. 3, 46:17.<\/p>\n

                                                                                                                                                                                                                                                      [138]<\/a>. Pri Megadim<\/em> 695:14; Ohr LeTzion<\/em>, vol. 4, 58:3.<\/p>\n

                                                                                                                                                                                                                                                      [139]<\/a>. Bach<\/em> 694:1; Taz<\/em> 694:1; Pri Megadim<\/em>, M.Z.<\/em> 694:1; Birkei Yosef<\/em> 694:2; Chayei Adam<\/em> 155:28; Shaarei Teshuvah<\/em> 694:1; Aruch HaShulchan<\/em> 694:2; Mishnah Berurah<\/em> 694:2; Kaf HaChayim<\/em> 694:1, which is unlike the position of Pri Chadash<\/em> 694:1 and Eshel Avraham<\/em> of Butchach 695:3, which state that a poor person is not obligated in matanot la\u2019evyonim<\/em>. See also Torah Lishmah<\/em> \u00a7191 and Chazon Ovadia<\/em>, Purim<\/em>, p. 169.<\/p>\n

                                                                                                                                                                                                                                                      [140]<\/a>. See Pri Megadim<\/em>, E.A.<\/em> 694:1, which is undecided whether the principle of a matanah al menat lehachzir<\/em> can be used for matanot la\u2019evyonim<\/em>. See also Chida, Yosef Ometz<\/em> 82:5; Yabia Omer<\/em>, vol. 9, O<\/em>.C<\/em>. 70:3; Chazon Ovadia<\/em>, Purim<\/em>, p. 168; Yalkut Yosef<\/em>, Purim<\/em>, p. 628; and Teshuvot<\/em> VeHanhagot<\/em> 1:400, which state that one does not fulfill his obligation if he gives the matanah<\/em> on condition that it will be returned.<\/p>\n

                                                                                                                                                                                                                                                      [141]<\/a>. Shaarei Teshuvah<\/em> 694:1; Chazon Ovadia<\/em>, Purim<\/em>, p. 168.<\/p>\n

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

                                                                                                                                                                                                                                                      [143]<\/a>. Maharsha <\/em>on Megillah<\/em> 7a; Chazon Ovadia<\/em>, Purim<\/em>, p. 167.<\/p>\n

                                                                                                                                                                                                                                                      [144]<\/a> See Chazon Ovadia, Purim,<\/em> p. 167.<\/p>\n

                                                                                                                                                                                                                                                      [145]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 172; Rivevot Ephraim<\/em> 4:172.<\/p>\n

                                                                                                                                                                                                                                                      [146]<\/a>. See Shulchan Aruch<\/em>, Y<\/em>.D<\/em>. \u00a7249 regarding the different levels of the mitzvah of charity. See also Yalkut Yosef<\/em>, Purim<\/em>, p. 641.<\/p>\n

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

                                                                                                                                                                                                                                                      [148]<\/a>. Rama<\/em>, O<\/em>.C<\/em>. 695:4; Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:15.<\/p>\n

                                                                                                                                                                                                                                                      [149]<\/a>. Shibbulei HaLeket<\/em> \u00a7202; Magen Avraham<\/em> 694:6; Kaf HaChayim<\/em> 694:38; Mishnah Berurah<\/em> 694:10; Mishneh Halachot<\/em> 3:60; Yalkut Yosef<\/em>, Purim<\/em>, p. 629.<\/p>\n

                                                                                                                                                                                                                                                      [150]<\/a>. See Yalkut Yosef<\/em>, Purim<\/em>, 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\u2019evyonim<\/em>. It is cited in the name of Rabbi Ben Tzion Abba Shaul that the best recipient for matanot<\/em> la\u2019evyonim<\/em> is a poor person who is learning Torah in kollel<\/em>. See also Ohr LeTzion<\/em>, vol. 4, 58:2; Teshuvot<\/em> VeHanhagot<\/em> 5:235; and Moadim U\u2019Zemanim <\/em>6:106 regarding who is considered a poor person.<\/p>\n

                                                                                                                                                                                                                                                      [151]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 644; Shalmei Moed<\/em>, p. 278; Halichot Shlomo<\/em>, Purim<\/em>, p. 340, Orchot Halachah<\/em> \u00a763.<\/p>\n

                                                                                                                                                                                                                                                      [152]<\/a>. Rama 694:2; Chazon Ovadia<\/em>, Purim<\/em>, p. 172.<\/p>\n

                                                                                                                                                                                                                                                      [153]<\/a>. Shulchan Aruch<\/em> 694:3.<\/p>\n

                                                                                                                                                                                                                                                      [154]<\/a>. The mitzvah of mishloach manot <\/em>is brought in Megillat<\/em> Esther<\/em> 9:19 & 22; Megillah<\/em> 7b; Rambam, Hilchot<\/em> Megillah<\/em> 2:15; and Shulchan Aruch<\/em> 695:4. There are many reasons for why we send mishloach manot<\/em>. Rabbi Shlomo Elkabetz (author of Lecha<\/em> Dodi<\/em>, which is recited every Friday night) in his work Manot HaLevi<\/em>, Esther<\/em> 9:19, p. 208 writes that we send mishloach manot <\/em>to increase peace and friendship among the Jewish people. This is also the opinion of the Bach. The Ritva<\/em> on Megillah<\/em> 7a; Aruch HaShulchan<\/em> 695:13; and Sdei Chemed<\/em>, Purim<\/em> 695:66 state that the reason for this custom is to increase joy. Another reason is the view of Terumat HaDeshen<\/em> \u00a7111, that the purpose of mishloach manot <\/em>is so that everyone will have enough food for the Purim seudah<\/em>. This is similar to the view of Kol Bo<\/em> \u00a745 and Levush<\/em> 695:4. See Rivevot Ephraim<\/em> 1:459. See also Yalkut Yosef<\/em>, Purim<\/em>, p. 695, which brings more reasons for the mitzvah of mishloach manot<\/em>.<\/p>\n

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

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

                                                                                                                                                                                                                                                      [157]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 145; Yalkut Yosef<\/em>, Purim<\/em>, p. 743; Torat<\/em> HaMoadim<\/em>, Purim<\/em> 9:23; Teshuvot<\/em> VeHanhagot<\/em> 1:407; Sdei<\/em> Chemed<\/em>, Purim<\/em> \u00a76; Piskei Teshuvot<\/em> 695:16.<\/p>\n

                                                                                                                                                                                                                                                      [158]<\/a>. Yabia Omer<\/em> 9:71; Chazon Ovadia<\/em>, Purim<\/em>, p. 147; Yalkut Yosef<\/em>, Purim<\/em>, p. 745.<\/p>\n

                                                                                                                                                                                                                                                      [159]<\/a>. Aruch HaShulchan<\/em> 695:16; Chazon Ovadia<\/em>, Purim<\/em>, p. 142, in the footnotes; Yalkut Yosef<\/em>, Purim<\/em>, p. 735.<\/p>\n

                                                                                                                                                                                                                                                      [160]<\/a>. Yabia Omer<\/em> 9:71; Chazon Ovadia<\/em>, Purim<\/em>, p. 152; Yalkut Yosef<\/em>, Purim<\/em>, p. 735.<\/p>\n

                                                                                                                                                                                                                                                      [161]<\/a>. Torah Lishmah<\/em> \u00a7188; Chazon Ovadia<\/em>, Purim<\/em>, p. 145, end of footnote 35; Yalkut Yosef<\/em>, Purim<\/em>, p. 744. See Teshuvot VeHanhagot<\/em> 1:406\u2013407; Halichot Shlomo<\/em>, Purim<\/em> 19:14; and Tzitz Eliezer<\/em>, vol. 19, 67:4.<\/p>\n

                                                                                                                                                                                                                                                      [162]<\/a>. See Shaarei Teshuvah<\/em> 695:4; Biur Halachah<\/em> \u00a7694, \u201cLiten<\/em>,\u201d in the name of the Pri<\/em> Megadim<\/em> M.Z. <\/em>\u00a0694:1. See also Chazon Ovadia<\/em>, Purim<\/em>, p. 143 and Yalkut Yosef<\/em>, Purim<\/em>, p. 742.<\/p>\n

                                                                                                                                                                                                                                                      [163]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 137; Yalkut Yosef<\/em>, Purim<\/em>, p. 737.<\/p>\n

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

                                                                                                                                                                                                                                                      [165]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 737.<\/p>\n

                                                                                                                                                                                                                                                      [166]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 141; Yabia Omer<\/em> 9:74; Yalkut Yosef<\/em>, Purim<\/em>, p. 738.<\/p>\n

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

                                                                                                                                                                                                                                                      [168]<\/a>. Shulchan Aruch<\/em> 695:4. Bach<\/em> 694:1; Pri<\/em> Chadash<\/em> 695:4; Pri<\/em> Megadim<\/em>, M.Z.<\/em> 694:1; Chazon Ovadia<\/em>, Purim<\/em>, p. 143; Yalkut Yosef<\/em>, Purim<\/em>, p. 742.<\/p>\n

                                                                                                                                                                                                                                                      [169]<\/a>. Mekor Chayim<\/em> 694:3; Yalkut Yosef<\/em>, Purim<\/em>, p. 741.<\/p>\n

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

                                                                                                                                                                                                                                                      [171]<\/a>. Rama<\/em> 695:4; Chazon Ovadia<\/em>, Purim<\/em>, pp. 140\u2013141; Yalkut Yosef<\/em>, Purim<\/em>, p. 736.<\/p>\n

                                                                                                                                                                                                                                                      [172]<\/a>. Yabia Omer<\/em> 9:72; Chazon Ovadia<\/em>, Purim<\/em>, p. 135; Yalkut Yosef<\/em>, Purim<\/em>, p. 732. See also Tzitz Eliezer<\/em>, vol. 8, 14:5.<\/p>\n

                                                                                                                                                                                                                                                      [173]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 135; Yalkut Yosef<\/em>, Purim<\/em>, p. 728; Teshuvot HaRishon LeTzion<\/em>, vol. 2, 83:4; ibid., vol. 2, \u00a784; Tzitz Eliezer<\/em>, vol. 8, 14:5.<\/p>\n

                                                                                                                                                                                                                                                      [174]<\/a>. Mishneh Halachot<\/em> 4:90; Chazon Ovadia<\/em>, Purim<\/em>, p. 153; Yalkut Yosef<\/em>, Purim<\/em>, p. 736.<\/p>\n

                                                                                                                                                                                                                                                      [175]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 730; Ohr LeTzion<\/em>, vol. 4, 59:5. See also on this topic: Igrot Moshe<\/em>, O<\/em>.C<\/em>., vol. 5, 13:6; Minchat Shlomo<\/em>, vol. 1, 31:1; Halichot Shlomo<\/em>, Tefillah<\/em>, ch. 2, Orchot Halachah <\/em>\u00a780; Divrei Yatziv<\/em> 1:80; Tzitz Eliezer<\/em> 12:67; Shevet HaLevi<\/em> 4:17 & 8:47; Teshuvot VeHanhagot<\/em> 1:483; and Halachah Berurah<\/em>, vol. 9, p. 8.<\/p>\n

                                                                                                                                                                                                                                                      [176]<\/a>. Even though Me\u2019am Loez<\/em>, Esther<\/em>, p. 249, 204 states that one has fulfilled his obligation, most poskim<\/em> disagree. See Chida, Petach Einayim<\/em> on Betzah<\/em> 15b; Aruch HaShulchan<\/em> 695:17; Chazon Ovadia<\/em>, Purim<\/em>, p. 126; and Yalkut Yosef<\/em>, Purim<\/em>, p. 717, which all disagree with the Me\u2019am Loez<\/em>, and state that one needs two separate foods. See also Mishneh Halachot<\/em> 3:60 for a similar instance.<\/p>\n

                                                                                                                                                                                                                                                      [177]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 126; Yalkut Yosef<\/em>, Purim<\/em>, p. 718.<\/p>\n

                                                                                                                                                                                                                                                      [178]<\/a>. Magen Avraham<\/em> 695:11; Eliyah Rabah <\/em>695:9; Mishnah Berurah<\/em> 695:20; Aruch HaShulchan<\/em> 695:14; Chazon Ovadia<\/em>, Purim<\/em>, p. 124; Yalkut Yosef<\/em>, Purim<\/em>, p. 713. See Ashrei HaIsh<\/em>, 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.<\/p>\n

                                                                                                                                                                                                                                                      [179]<\/a> Purim BeTzion<\/em>, p. 306.<\/p>\n

                                                                                                                                                                                                                                                      [180]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 723.<\/p>\n

                                                                                                                                                                                                                                                      [181]<\/a>. Rabbi Yosef Chayim of Baghdad writes in Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:16; Torah Lishmah<\/em> \u00a7189; and Yedei Chayim<\/em>, p. 160 (see also Torah Lishmah<\/em> published by Chevrat Ahavat Shalom<\/em>, p. 216, which cites the words of Yedei Chayim<\/em>) that one does not fulfill his obligation if he puts both manot <\/em>into one basket, since they are then considered only one entity. However, many poskim<\/em> argue with this, and write that to fulfill the mitzvah of mishloach manot<\/em>, 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 <\/em>are Shemesh U\u2019Magen<\/em>, vol. 2, O<\/em>.C<\/em>. 56:4; Rabbi Moshe Feinstein, as brought in Shmatata D\u2019Moshe<\/em>, Shemuot Moshe<\/em> \u00a75; Shevet HaLevi<\/em>, vol. 3, 96:4; Halichot Olam<\/em>, vol. 1, p. 234; Chazon Ovadia<\/em>, Purim<\/em>, p. 131; Teshuvot VeHanhagot<\/em> 2:346; Kovetz Halachot<\/em>, Purim<\/em>, p. 17, 5; Torat HaMoadim<\/em>, Purim<\/em> 9:8; Tzitz Eliezer<\/em>, vol. 15, 31:3; Piskei Teshuvot<\/em> 695:13; and Yalkut Yosef<\/em>, Purim<\/em>, p. 723. Even though Yalkut Yosef<\/em>, Moadim<\/em>, p. 329 says that one should preferably separate the foods into different baskets, the new edition of Yalkut Yosef<\/em> says that there is no need to be stringent in this matter.<\/p>\n

                                                                                                                                                                                                                                                      [182]<\/a>. Rambam, Megillah<\/em> 2:15; Terumat<\/em> HaDeshen<\/em> 1:111; Shulchan Aruch<\/em> 695:4; Taz<\/em> 695:4; Magen Avraham<\/em> 695:11; Mishnah Berurah<\/em> 695:20; Aruch HaShulchan<\/em> 695:14; Yechaveh Daat<\/em> 6:45; Chazon Ovadia<\/em>, Purim<\/em>, p. 120; Yalkut Yosef<\/em>, Purim<\/em>, pages 709\u2013714; Teshuvot<\/em> VeHanhagot<\/em>, vol. 3, 236:3.<\/p>\n

                                                                                                                                                                                                                                                      [183]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 123; Torat HaMoadim<\/em>, Purim<\/em> \u00a79, footnote 3; Yalkut Yosef<\/em>, Purim<\/em>, p. 711.<\/p>\n

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

                                                                                                                                                                                                                                                      [185]<\/a> Halichot Moed, Purim<\/em>, p. 319.<\/p>\n

                                                                                                                                                                                                                                                      [186]<\/a>. Maharil<\/em>, Minhagei Purim<\/em> \u00a715; Magen Avraham<\/em> 695:11; Vilna Gaon, as brought in Maaseh Rav<\/em> \u00a7249; and Chayei Adam<\/em> 155:31 state that one must send ready-made food. However, Pri Chadash<\/em> 695:4 says that even uncooked foods may be used. This is also the opinion of Chacham Ovadia Yosef in Yabia Omer<\/em> 9:73; Chazon Ovadia<\/em>, Purim<\/em>, p. 113, 2 & p. 125; and Yalkut Yosef<\/em>, Purim<\/em>, p. 705. See also Teshuvot VeHanhagot<\/em>, vol. 5, 234:2, which states that one may not send ground coffee or tea bags. Halichot Moed, Purim<\/em>, 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.<\/p>\n

                                                                                                                                                                                                                                                      [187]<\/a>. Aruch HaShulchan<\/em> 695:14; Chazon Ovadia<\/em>, Purim<\/em>, p. 125.<\/p>\n

                                                                                                                                                                                                                                                      [188]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 125; Yabia Omer<\/em>, vol. 9, O<\/em>.C<\/em>. 74:2; Yalkut Yosef<\/em>, Purim<\/em>, p. 715.<\/p>\n

                                                                                                                                                                                                                                                      [189]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 118; Yalkut Yosef<\/em>, Purim<\/em>, p. 707.<\/p>\n

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

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

                                                                                                                                                                                                                                                      [192]<\/a> Chida, Ahavat David, Derush<\/em> 14, Shabbat Zachor<\/em>.<\/p>\n

                                                                                                                                                                                                                                                      [193]<\/a>. Rama<\/em> 695:1.<\/p>\n

                                                                                                                                                                                                                                                      [194]<\/a> Seder HaYom<\/em>; Bach<\/em> 695; Pri Megadim E.A<\/em>. 695:5; Mishnah Berurah<\/em> 695:9. Aruch HaShulchan<\/em> 696:3 says that one should not travel on Purim since one cannot properly enjoy the Purim meal without one\u2019s family. See also Purim BeTzion<\/em>, 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\u2019s children happy. Shmatata D\u2019Moshe<\/em> 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.<\/p>\n

                                                                                                                                                                                                                                                      [195]<\/a>. The Maharshal<\/em> \u00a748; Taz<\/em> 693:2; and Aruch HaShulchan<\/em> 695:7 state that one is obligated to eat bread during the Purim seudah<\/em>. See also Moadim U\u2019Zemanim <\/em>2:190. However, Magen Avraham<\/em> 695:9; Elyah Rabba<\/em> 695:7; and Birkei Yosef<\/em> 695:1 state that one does not have to eat bread to fulfill the mitzvah of the Purim seudah<\/em>. However, Chacham Ovadia Yosef in Yechaveh Daat<\/em> 1:89 and Chazon Ovadia<\/em>, Purim<\/em>, p. 173 writes that one should preferably be stringent, and have bread. See also Yalkut Yosef<\/em>, Purim<\/em>, p. 653; Torat HaMoadim<\/em>, Purim<\/em>, p. 339; Ohr LeTzion<\/em>, vol. 4, 60:2; Tzitz Eliezer<\/em> vol. 19, 27:4; and Shevet HaLevi<\/em> 1:205.<\/p>\n

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

                                                                                                                                                                                                                                                      [197]<\/a>. See Shmatata D\u2019Moshe<\/em>, Shemuot Moshe<\/em> 695:3 and Rivevot Ephraim<\/em>, 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<\/em>, Purim<\/em>, p. 655, and Purim BeTzion<\/em>, p. 331.<\/p>\n

                                                                                                                                                                                                                                                      [198]<\/a>. Ki Va Moed<\/em>, Purim<\/em>, p. 98, footnote 24, in the name of Chacham Ovadia Yosef, even though it seems from the Shulchan<\/em> Aruch<\/em>\u00a0696:7 that one should specifically use wine. Rabbi <\/em>Akiva<\/em> Eiger<\/em>\u00a0Y.D<\/em>. 341:1 is unsure if a chamar<\/em> medina<\/em> works as well. This is also the opinion of the Hitorerut<\/em> Teshuvah<\/em>\u00a0O.C.<\/em>, vol. 3, 491:2; Shalmei<\/em> Moed<\/em>, ch. 62; Mishneh<\/em>\u00a0<\/em>Halachot<\/em>\u00a05:83. This is because it since the miracle happened with wine, one should also drink wine on Purim. Orchot<\/em> Rabbenu<\/em>, 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<\/em>\u00a0<\/em>Orach<\/em> Chaim<\/em>\u00a0695:4; Shmateta<\/em>\u00a0<\/em>D’Moshe<\/em> 695:4 in the name of Rabbi Moshe Feinstein; Lehorot<\/em> Nattan<\/em>\u00a09:22; all state that one can use other drinks instead of wine.<\/p>\n

                                                                                                                                                                                                                                                      [199]<\/a>. Megillah<\/em> 7b states that one should drink until one cannot differentiate between cursing Haman and blessing Mordechai. This Gemara<\/em> lends itself to many interpretations, one of which is that one should reach the drunkenness of Lot. This is the view of Seder HaYom<\/em>, Purim<\/em>, p. 240. Sdei Chemed<\/em>, Maarechet Chet<\/em>, klal<\/em> 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<\/em> 11:554, which explains this view. However, most poskim<\/em> say that one should only drink a little more than he usually would. This is the opinion brought in Kol B<\/em>o \u00a745; Orchot<\/em> Chayim<\/em>, Seudat Purim<\/em> \u00a738; Pri Chadash<\/em> 695:2; Pele<\/em> Yoetz<\/em>, \u201cPurim<\/em>\u201d; and Shevet HaLevi<\/em>, vol. 10, 107:2. Rama<\/em> \u00a72; Pri Megadim<\/em>, M.Z.<\/em> 695:2; and Mishnah Berurah<\/em> 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<\/em>, since one cannot think when he is sleeping. There is even another view, of the Nimukei Yosef<\/em> on Megillah<\/em> 7b, which says that if one is unable to drink, he can \u201cpretend to be drunk,\u201d and behave in a more relaxed way. See also Piskei Teshuvot<\/em>, footnote 22, which cites this view.<\/p>\n

                                                                                                                                                                                                                                                      Even though drinking on Purim is a praiseworthy practice with many sources in the Rishonim<\/em> and poskim<\/em>, Biur Halachah<\/em> 695:2; Kaf HaChayim<\/em> 695:18; Ohr LeTzion<\/em>, vol. 4, 60:3; Chazon Ovadia<\/em>, Purim<\/em>, p. 175; Yalkut Yosef<\/em>, Purim<\/em>, Kuntres<\/em> Acharon<\/em>, p. 834; and Torat<\/em> HaMoadim<\/em>, Purim<\/em> 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.<\/p>\n

                                                                                                                                                                                                                                                      [200]<\/a>. Shulchan Aruch<\/em> 695:1.<\/p>\n

                                                                                                                                                                                                                                                      [201]<\/a>. Rama<\/em> 695:1.<\/p>\n

                                                                                                                                                                                                                                                      [202]<\/a>. Rama<\/em> 695:2.<\/p>\n

                                                                                                                                                                                                                                                      [203]<\/a>. Yafeh LaLev<\/em>, vol. 2, 695:18; Mishneh Halachot<\/em> 6:126 & 7:92; BaTzel HaChochmah<\/em> 6:81; Tzitz Eliezer<\/em> 15:32; Chazon Ovadia<\/em>, Purim<\/em>, p. 135; Yalkut Yosef<\/em>, Purim<\/em>, p. 725. This is unlike the view of Moadim U\u2019Zemanim <\/em>2:54.<\/p>\n

                                                                                                                                                                                                                                                      [204]<\/a>. Rama<\/em> 695:2; Ohr LeTzion<\/em>, vol. 4, 60:1.<\/p>\n

                                                                                                                                                                                                                                                      [205]<\/a>. See Kaf HaChayim<\/em> 695:23, in the name of the Siddur Rashash<\/em>. This is also the opinion of the Gra, as brought in Maaseh Rav<\/em> \u00a7238. See also Chazon Ovadia<\/em>, Purim<\/em>, p. 180 and Yalkut Yosef<\/em>, Purim<\/em>, p. 664.<\/p>\n

                                                                                                                                                                                                                                                      [206]<\/a> Yafeh LaLev<\/em> 695:10; Purim BeTzion<\/em>, p. 392.<\/p>\n

                                                                                                                                                                                                                                                      [207]<\/a>. Rama<\/em> 695:2; Kitzur Shulchan Aruch<\/em> 142:5; Aruch HaShulchan<\/em> \u00a78; Halichot Shlomo<\/em>, Purim<\/em> 19:26; Torat HaMoadim<\/em>, Purim<\/em>, p. 346; Yalkut Yosef<\/em>, Purim<\/em>, p. 656; Ohr LeTzion<\/em>, vol. 4, 60:1.<\/p>\n

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

                                                                                                                                                                                                                                                      [209]<\/a> Purim BeTzion<\/em>, p. 336.<\/p>\n

                                                                                                                                                                                                                                                      [210]<\/a>. Rama<\/em> 695:2 and Mishnah Berurah<\/em> 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\u2019s palace. See Levush<\/em> 695:2; Ben Ish Chai, Tetzaveh<\/em> 1:19; Halichot Olam<\/em>, vol. 2, p. 238; Chazon Ovadia<\/em>, Purim<\/em>, p. 178; Purim BeTzion<\/em>, p. 387.<\/p>\n

                                                                                                                                                                                                                                                      [211]<\/a> See Taamei HaMinhagim, Purim<\/em> 3; Purim BeTzion<\/em>, p. 390.<\/p>\n

                                                                                                                                                                                                                                                      [212]<\/a> Moed LeChol Chai<\/em> 31:44; Purim BeTzion<\/em>, p. 392.<\/p>\n

                                                                                                                                                                                                                                                      [213]<\/a> Pri Chadash<\/em> 695:1; Shulchan Gavo\u2019ah<\/em> 695:1; Purim BeTzion<\/em>, p. 321.<\/p>\n

                                                                                                                                                                                                                                                      [214]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 185.<\/p>\n

                                                                                                                                                                                                                                                      [215]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 178.<\/p>\n

                                                                                                                                                                                                                                                      [216]<\/a>. See Shevet HaLevi<\/em>, vol. 10, 18:2; Rivevot Ephraim<\/em> vol. 1, siman<\/em> 458; ibid., vol. 4, 173:10; Moadim U\u2019Zemanim <\/em>2:190; Chazon Ovadia<\/em>, Purim<\/em>, p. 176; and Yalkut Yosef<\/em>, Purim<\/em>, p. 659. Rabbi Shmuel Kamenetsky also writes in Kovetz Halachot<\/em>, Purim<\/em> 18:8 that women may drink grape juice instead of wine to fulfill the mitzvah of simchat Purim<\/em>.<\/p>\n

                                                                                                                                                                                                                                                      [217]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 180; Yaskil Avdi<\/em>, vol. 8, O<\/em>.C<\/em>. \u00a720, 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<\/em> and attend a Purim seudah<\/em> even though there will be music there. This is also brought by Ikrei HaDat O.C<\/em>. 36:22 and Kaf HaChayim<\/em> 696:26.<\/p>\n

                                                                                                                                                                                                                                                      [218]<\/a>. Shulchan Aruch<\/em> 695:3; Rama<\/em> 187:4; Yechaveh Daat<\/em> 1:89; Yabia Omer<\/em>, vol. 1, O<\/em>.C<\/em>. \u00a722; Chazon Ovadia<\/em>, Purim<\/em>, p. 182.<\/p>\n

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

                                                                                                                                                                                                                                                      [220]<\/a>. Mishnah Berurah<\/em> 695:15.<\/p>\n

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

                                                                                                                                                                                                                                                      [222]<\/a>. Shulchan Aruch<\/em> 696:1. See Chazon Ovadia<\/em>, Purim<\/em>, p. 195, which states that one may perform melachah<\/em> on Purim night even if one has a custom to refrain from melachah<\/em> on Purim day. Purim BeTzion<\/em>, p. 272 adds that any melachah<\/em> that is needed for Purim, such as sewing a costume for one\u2019s child or taking pictures, is permitted.<\/p>\n

                                                                                                                                                                                                                                                      [223]<\/a>. Yabia Omer<\/em>, vol. 1, Y<\/em>.D<\/em>. 11:24; Chazon Ovadia<\/em>, Purim<\/em>, p. 196; Yalkut Yosef<\/em>, Purim<\/em>, p. 764.<\/p>\n

                                                                                                                                                                                                                                                      [224]<\/a> Purim BeTzion<\/em>, p. 270.<\/p>\n

                                                                                                                                                                                                                                                      [225]<\/a>. Magen Avraham<\/em> 696:1; Aruch HaShulchan<\/em> 696:1; Chayei Adam<\/em> 155:34; Mishnah Berurah<\/em> 696:2; Chazon Ovadia<\/em>, Purim<\/em>, pages 196\u2013197; Yalkut Yosef<\/em>, Purim<\/em>, p. 765. Shulchan Aruch<\/em> 696:2 states that the custom of not performing melachah<\/em> only applies to the day on which one celebrates Purim. Therefore, Yalkut Yosef<\/em>, Purim<\/em>, p. 767 says that a person who celebrates Purim on the fourteenth of Adar may perform melachah<\/em> on the fifteenth of Adar for someone who lives in Yerushalayim and therefore celebrates it then. See Chazon Ovadia<\/em>, Purim<\/em>, p. 198.<\/p>\n

                                                                                                                                                                                                                                                      [226]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 196; Yabia Omer<\/em> 6:47; Yalkut Yosef<\/em>, Purim<\/em>, p. 765.<\/p>\n

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

                                                                                                                                                                                                                                                      [228]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 197.<\/p>\n

                                                                                                                                                                                                                                                      [229]<\/a>. Ibid.<\/p>\n

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

                                                                                                                                                                                                                                                      [231]<\/a>. The source for dressing up on Purim is brought by the Mahari Mintz, Siman<\/em> 16. Keter Shem Tov<\/em>, vol. 2, p. 545 and Rabbi Meir Mazuz (Sansan LeYair<\/em>) state that this custom was taken from the non-Jews. However, it is brought in the name of the Steipler (Orchot Rabbenu<\/em>, 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<\/em> offer different explanations for this custom. Some of these explanations include:<\/p>\n

                                                                                                                                                                                                                                                      1)<\/strong> 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<\/em>; Mishneh Halachot<\/em> 7:92).<\/p>\n

                                                                                                                                                                                                                                                      2)<\/strong> 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<\/em> 3:60)<\/p>\n

                                                                                                                                                                                                                                                      3)<\/strong> Some of the Bnei Yisrael bowed to the idol of Nebuchadnezar but the Gemara, Megillah<\/em> 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\u2019amar Chodesh Adar<\/em> 9 \u2013 Mishteh VeSimcha<\/em>)<\/p>\n

                                                                                                                                                                                                                                                      4)<\/strong> Since during the Purim story, it appears as if Hashem \u201ccovered Himself\u201d by hiding His \u201cface\u201d by appearing as if he had forsaken the Bnei Yisrael throughout the Purim story until the miracle became apparent. (Minhagei Yeshurun<\/em>; Taamei HaMinhagim<\/em> 892)<\/p>\n

                                                                                                                                                                                                                                                      5)<\/strong> In remembrance of Mordechai being dressed in royal clothing. (Elya Rabba<\/em> 696 in the name of the Kenesset HaGedolah<\/em>; Otzar HaMinhagim<\/em>)<\/p>\n

                                                                                                                                                                                                                                                      6)<\/strong> Since Vashti was affected by leprosy and grew a tail, she covered her face out of embarrassment (Elya Rabba<\/em>)<\/p>\n

                                                                                                                                                                                                                                                      7)<\/strong> Since Esther would not tell anyone what her nationality was, and hid her true identity. (Yalkut Yosef)<\/p>\n

                                                                                                                                                                                                                                                      8)<\/strong> 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\u2019ah<\/em>, ch. 10)<\/p>\n

                                                                                                                                                                                                                                                      9)<\/strong> 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<\/em>)<\/p>\n

                                                                                                                                                                                                                                                      10)<\/strong> 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<\/em> 3:23)<\/p>\n

                                                                                                                                                                                                                                                      11)<\/strong> In remembrance of Amalek who dressed up in different clothing in order to fool the Bnei Yisrael. (Me\u2019am Loez<\/em>)<\/p>\n

                                                                                                                                                                                                                                                      12)<\/strong> 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<\/em> 6:386)<\/p>\n

                                                                                                                                                                                                                                                      See also Chazon Ovadia<\/em>, Purim<\/em>, p. 199. See Yalkut Yosef<\/em>, Purim<\/em>, pp. 198\u2013202, which lists twenty-two possible reasons for this custom.<\/p>\n

                                                                                                                                                                                                                                                      [232]<\/a>. Yabia Omer<\/em>, vol. 5, Y<\/em>.D<\/em>. \u00a714; Chazon Ovadia<\/em>, Purim<\/em>, p. 199; Ohr LeTzion<\/em>, vol. 4, 61:5. Chazon Ovadia<\/em> rules that children should also act stringently and not dress up as the opposite gender on Purim. See also Teshuvot HaRishon LeTzion<\/em>, vol. 1, p. 276.<\/p>\n

                                                                                                                                                                                                                                                      [233]<\/a>. Ashrei HaIsh<\/em>, vol. 3, 48:6.<\/p>\n

                                                                                                                                                                                                                                                      [234]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 685; Shevet HaLevi<\/em> 10:18.<\/p>\n

                                                                                                                                                                                                                                                      [235]<\/a>. Az Nidberu<\/em> 9:49; Halichot Shlomo<\/em>, Purim<\/em>, p. 343, Orchot Halachah<\/em> \u00a777; Ashrei HaIsh<\/em>, vol. 3, 48:7; Chazon Ovadia<\/em>, Purim<\/em>, p. 201; Yalkut Yosef<\/em>, Purim<\/em>, p. 682.<\/p>\n

                                                                                                                                                                                                                                                      [236]<\/a> See Chida, Kikar LaEden, Kallah<\/em>, p. 2 on the words \u201cAsuni banecha kekinor<\/em>\u201d; Devar Shmuel<\/em> 193, cited in Be\u2019er Hetev<\/em> 696:13; Ruach Chayim, Palagi<\/em>, 696:8; HaElef Lecha Shelomo, Y.D<\/em>. 257; Purim BeTzion<\/em>, p. 395.<\/p>\n

                                                                                                                                                                                                                                                      [237]<\/a>. See Shulchan Aruch<\/em>, Y<\/em>.D<\/em>. 401:7, which states that on Purim, avelut<\/em> is only observed privately, which differs from what seems to be its view here, in se\u2019if<\/em> 4, that all the halachot of avelut<\/em> apply. See also Birkei Yosef<\/em> 696:10, which says that the halachah follows what the Shulchan Aruch<\/em> states in Yoreh Deah<\/em>, because when there is a doubt regarding hilchot avelut<\/em>, the halachah follows the more lenient view. See Chazon Ovadia<\/em>, Purim<\/em>, p. 187 and ibid., Avelut<\/em>, vol. 3, p. 122.<\/p>\n

                                                                                                                                                                                                                                                      [238]<\/a>. Shulchan Aruch<\/em> 696:3.<\/p>\n

                                                                                                                                                                                                                                                      [239]<\/a>. Rama<\/em> 696:4; Chazon Ovadia<\/em>, Avelut<\/em>, vol. 3, p. 122; Torat HaMoadim<\/em>, Purim<\/em>, p. 272.<\/p>\n

                                                                                                                                                                                                                                                      [240]<\/a>. Above footnote; Yalkut Yosef<\/em>, Purim<\/em>, p. 770.<\/p>\n

                                                                                                                                                                                                                                                      [241]<\/a>. Chazon Ovadia<\/em>, Avelut<\/em>, vol. 3, p. 128.<\/p>\n

                                                                                                                                                                                                                                                      [242]<\/a>. Ibid., vol. 1, p. 180; Yalkut Yosef<\/em>, Purim<\/em>, p. 769. See Torat HaMoadim<\/em>, Purim<\/em>, pages 276 & 282.<\/p>\n

                                                                                                                                                                                                                                                      [243]<\/a>. Yabia Omer<\/em>, vol. 4, Y<\/em>.D<\/em>. \u00a726; ibid. vol. 9, O<\/em>.C<\/em>. \u00a7100; Chazon Ovadia<\/em>, Purim<\/em>, p. 193; ibid., Avelut<\/em>, vol. 1, p. 494; ibid., vol. 3, p. 125.<\/p>\n

                                                                                                                                                                                                                                                      [244]<\/a>. Mishnah Berurah<\/em> 696:16; Chazon Ovadia<\/em>, Avelut<\/em>, vol. 1, p. 91.<\/p>\n

                                                                                                                                                                                                                                                      [245]<\/a>. Torat HaMoadim<\/em>, Purim<\/em>, p. 272.<\/p>\n

                                                                                                                                                                                                                                                      [246]<\/a>. Shulchan Aruch<\/em> 696:5.<\/p>\n

                                                                                                                                                                                                                                                      [247]<\/a>. Mishnah Berurah<\/em> 696:26; Chazon Ovadia<\/em>, Purim<\/em>, p. 192.<\/p>\n

                                                                                                                                                                                                                                                      [248]<\/a>. Eliyah Rabah<\/em> 696:11; Minchat Shlomo<\/em>, Tinyana<\/em> \u00a799; Shemirat Shabbat<\/em> KeHilchatah<\/em>, ch. 64, footnote 135; Chazon Ovadia<\/em>, Purim, pp. 191\u2013192.<\/p>\n

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

                                                                                                                                                                                                                                                      [250]<\/a>. See Rama<\/em> 696:5, which states that the Ashkenazic custom is not to send mishloach manot <\/em>to a mourner. This is also the view of Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:18. However, Chazon Ovadia<\/em>, Purim<\/em>, pages 193\u2013194; ibid., Avelut<\/em>, vol. 2, p. 252; Halichot Olam<\/em>, vol. 1, p. 237; Torat HaMoadim<\/em>, Purim<\/em>, p. 279; and Yalkut Yosef<\/em>, Purim<\/em>, p. 779 state that the Sephardic custom is to send mishloach manot <\/em>to a mourner. Yalkut Yosef<\/em> adds that one may send mishloach manot <\/em>to a mourner who is poor, even during the shivah, since it is also considered giving charity. See Shevet HaLevi<\/em> 2:206 and Igrot Moshe<\/em>, vol. 2, Y<\/em>.D<\/em>. \u00a7168.<\/p>\n

                                                                                                                                                                                                                                                      [251]<\/a>. Magen Avraham<\/em> 696:1; Mishnah Berurah<\/em> 696:19; Kaf HaChayim<\/em> 696:35.<\/p>\n

                                                                                                                                                                                                                                                      [252]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 194.<\/p>\n

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

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

                                                                                                                                                                                                                                                      [255]<\/a>. Chazon Ovadia<\/em>, Avelut<\/em>, vol. 1, p. 180, footnote 27; Yalkut Yosef<\/em>, Purim<\/em>, p. 769.<\/p>\n

                                                                                                                                                                                                                                                      [256]<\/a>. Shulchan Aruch<\/em> 696:8; Mishnah Berurah<\/em> 696:28; Kaf HaChayim<\/em> 696:51; Chazon Ovadia<\/em>, Purim<\/em>, p. 203.<\/p>\n

                                                                                                                                                                                                                                                      [257]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 782.<\/p>\n

                                                                                                                                                                                                                                                      [258]<\/a>. Shulchan Aruch<\/em> 688:3.<\/p>\n

                                                                                                                                                                                                                                                      [259]<\/a>. Shulchan Aruch<\/em> 688:1\u20132; Mishnah Berurah<\/em> 688:1; Chazon Ovadia<\/em>, Purim<\/em>, p. 110. The reason for this is that after Achashverosh\u2019s proclamation was issued in response to Esther\u2019s plea, the Jews throughout Achashverosh\u2019s 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\u2019s 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.<\/p>\n

                                                                                                                                                                                                                                                      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<\/em> Megillah<\/em> 1:5 and in the Me\u2019iri<\/em>). Thus, some cities in Eretz Yisrael observe Purim on the fifteenth, with a din<\/em> 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\u2019s time, since the miracle actually occurred there on the fifteenth, Purim is observed in Shushan on that day.<\/p>\n

                                                                                                                                                                                                                                                      [260]<\/a>. Kaf HaChayim<\/em> 688:3. See also Torat HaMoadim<\/em>, Purim<\/em>, p. 205.<\/p>\n

                                                                                                                                                                                                                                                      [261]<\/a>. See Kaf HaChayim<\/em> 688:12 and Shemesh U\u2019Magen<\/em> 2:63, which state that if there is aren\u2019t any Jews in the city, then one should only observe Purim on the fourteenth. However, see Torat HaMoadim<\/em>, Purim<\/em>, p. 206, which brings the views that Purim should be observed on the fifteenth. In cases of doubt, one should consult a competent rabbi.<\/p>\n

                                                                                                                                                                                                                                                      [262]<\/a>. Shulchan Aruch<\/em> 688:1.<\/p>\n

                                                                                                                                                                                                                                                      [263]<\/a>. Shulchan Aruch <\/em>688:4; Chazon Ovadia<\/em>, Purim<\/em>, p. 111.<\/p>\n

                                                                                                                                                                                                                                                      [264]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 114; Yalkut Yosef<\/em>, Purim<\/em>, p. 269. See also Torat HaMoadim<\/em>, Purim<\/em>, p. 213.<\/p>\n

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

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

                                                                                                                                                                                                                                                      [267]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 112; Torat HaMoadim<\/em>, Purim<\/em>, p. 217; Yalkut Yosef<\/em>, Purim<\/em>, pages 358\u2013369.<\/p>\n

                                                                                                                                                                                                                                                      Chacham Yitzchak Yosef said in his Motzaei Shabbat shiur<\/em> (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 15th<\/sup>. 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 14th<\/sup> and others on the 15th<\/sup>, this is considered as one is making different groups (known as \u201cLo titgodedu<\/em>\u201d), and Purim should not be observed on the 15th<\/sup> 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 15th<\/sup> in private. See also Igrot HaRishon LeTzion<\/em>, vol. 2, p. 118, and Purim BeTzion<\/em>, pp. 368- 377.<\/p>\n

                                                                                                                                                                                                                                                      [268]<\/a>. See Chazon Ovadia<\/em>, Purim<\/em>, p. 113, which states that since Bnei Brak is connected to the city of Yafo by residential housing, one should preferably read the Megillah<\/em> there on the fifteenth as well. Torat HaMoadim<\/em>, Purim<\/em>, 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<\/em> 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\u2019hanhagot <\/em>153:3). See also Mishnah Berurah<\/em> Ish Matzliach<\/em>, footnote 5, which states that it is not necessary to recite the Megillah<\/em> on the fifteenth in Bnei Brak and Tel Aviv.<\/p>\n

                                                                                                                                                                                                                                                      [269]<\/a>. Regarding the city Zor, see Rambam, Pe\u2019er HaDor<\/em> \u00a7105. Chikekei Lev<\/em>, O<\/em>.C<\/em>. \u00a720 says that Izmir is also a safek<\/em>. See Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:14 regarding Baghdad. See Torat HaMoadim<\/em>, Purim<\/em>, p. 217 regarding the rest of the cities cited above. See also Ohr LeTzion<\/em>, vol. 4, 55:5, which says that even in the city Hamadan in Persia (Iran), one does not read the Megillah<\/em> on the fifteenth, since it is unclear whether it is really the original Shushan from the Purim story. However, Yalkut Yosef<\/em>, Purim<\/em>, p. 324 says that Purim is celebrated on the fifteenth in Hamadan.<\/p>\n

                                                                                                                                                                                                                                                      [270]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 110.<\/p>\n

                                                                                                                                                                                                                                                      [271]<\/a>. Shulchan Aruch<\/em> 688:2.<\/p>\n

                                                                                                                                                                                                                                                      [272]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 110.<\/p>\n

                                                                                                                                                                                                                                                      [273]<\/a>. See the Magen Avraham<\/em> \u00a73, which explains that the intention of the Shulchan Aruch<\/em> is that even though the city is not within 2000 amot<\/em> of the walled city, as long as it can be seen from the walled city, the Megillah<\/em> should be read on the fifteenth. This is also the view of Chazon Ovadia<\/em>, Purim<\/em>, p. 110 and Shemesh U\u2019Magen<\/em> 1:51.<\/p>\n

                                                                                                                                                                                                                                                      [274]<\/a>. Torat HaMoadim<\/em>, Purim<\/em>, p. 220; Ohr LeTzion<\/em>, vol. 4, 55:1.<\/p>\n

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

                                                                                                                                                                                                                                                      [276]<\/a>. As listed in Yalkut Yosef<\/em>, Purim<\/em>, p. 325 and Teshuvot HaRishon LeTzion<\/em>, vol. 1, pages 236\u2013237. See Torat HaMoadim<\/em>, Purim<\/em>, 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<\/em>, vol. 4, p. 324, which discusses this.<\/p>\n

                                                                                                                                                                                                                                                      [277]<\/a>. Minchat Yitzchak<\/em> 8:62; Yabia Omer<\/em> 7:48\u201349; Chazon Ovadia<\/em>, Purim<\/em>, p. 111; Shevet HaLevi<\/em> 6:97 & 10:104; Ohr LeTzion<\/em>, vol. 1, siman<\/em> 45; Yalkut Yosef<\/em>, Purim<\/em>, p. 326. See Shulchan Yosef<\/em>, pages 78\u201379. In the year 5775, Rabbi Yitzchak Yosef held that one should read the Megillah<\/em> and celebrate Purim on the fifteenth in Ramot. See also Teshuvot HaRishon LeTzion<\/em> 1:60 and Igrot HaRishon LeTzion vol. 2, pp. 21-73, which discusses this subject at length. Rabbi Shlomo Amar in Shema Shlomo<\/em>, vol. 8, holds that the Megillah<\/em> 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.<\/p>\n

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

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

                                                                                                                                                                                                                                                      [280]<\/a>. Mishnah Berurah<\/em> 688:13; Kaf HaChayim<\/em> 688:29.<\/p>\n

                                                                                                                                                                                                                                                      [281]<\/a>. Mishnah Berurah<\/em> 688:12; Kaf HaChayim<\/em> 688:29.<\/p>\n

                                                                                                                                                                                                                                                      [282]<\/a>. Kaf HaChayim<\/em> 688:29; Yalkut Yosef<\/em>, Purim<\/em>, p. 345; Ohr LeTzion<\/em>, vol. 4, 55:11.<\/p>\n

                                                                                                                                                                                                                                                      [283]<\/a> Meiri<\/em>, Megillah<\/em> 19a; Tosafot, Megillah<\/em> 19a, \u201cBen Kfar<\/em>\u201d; Ritva<\/em> and Rashba<\/em>, explain that since this person has already celebrated Purim in its entirety as a pruz ben yomo<\/em>, he is not obligated to celebrate it again. This is also the opinion of Emet LeYaakov<\/em>, Dinei Aliyah v\u2019Keriat HaTorah<\/em>, p. 18b;\u00a0 Chida<\/em> (LeDavid Emet<\/em> 5:30); Erech HaShulchan<\/em> 688:5, and others. Unlike the opinion of Rabbi Shlomo Zalman Auerbach in Minchat Shlomo<\/em> 1:23 and Halichot Shlomo, Purim <\/em>20:1, who equates the halachot<\/em> of a pruz ben yomo<\/em> and a resident of a walled city. See also Ohr LeTzion<\/em>, vol. 4, p. 332.<\/p>\n

                                                                                                                                                                                                                                                      [284]<\/a>. Kaf HaChayim<\/em> 688:29; Yalkut Yosef<\/em>, Purim<\/em>, pp. 340 & 382; Purim BeTzion<\/em>, p. 364.<\/p>\n

                                                                                                                                                                                                                                                      [285]<\/a> See Halichot Moed, Purim<\/em>, p. 402.<\/p>\n

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

                                                                                                                                                                                                                                                      [287]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, pages 340 & 346; Ohr LeTzion<\/em>, vol. 4, 55:10.<\/p>\n

                                                                                                                                                                                                                                                      [288]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 115; Yalkut Yosef<\/em>, Purim<\/em>, p. 357.<\/p>\n

                                                                                                                                                                                                                                                      [289]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 100, in footnotes.<\/p>\n

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

                                                                                                                                                                                                                                                      [291]<\/a>. Torat HaMoadim<\/em>, Purim<\/em>, p. 230.<\/p>\n

                                                                                                                                                                                                                                                      [292]<\/a>. See Torat HaMoadim<\/em>, Purim<\/em>, p. 232; Divrei Yatziv<\/em>, vol. 2, O<\/em>.C<\/em>. \u00a7298; and Mishneh Halachot<\/em> 4:87 & 6:123, which state that one may do so. Torat HaMoadim<\/em> states that one should stipulate that the money should not be used until the fifteenth. However, see Chazon Ish<\/em>, Dinim VeHanhagot<\/em>, O<\/em>.C<\/em>. 21:9; Halichot Shlomo<\/em>, Purim<\/em> 19:21; and Teshuvot VeHanhagot<\/em> 1:404 & 2:352, which state that one should not do this, even with a stipulation. See also Piskei Teshuvot<\/em> 694:8.<\/p>\n

                                                                                                                                                                                                                                                      [293]<\/a>. Torat HaMoadim<\/em>, Purim<\/em>, p. 231.<\/p>\n

                                                                                                                                                                                                                                                      [294]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 164. See also Teshuvot VeHanhagot<\/em>, vol. 3, 236:5.<\/p>\n

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

                                                                                                                                                                                                                                                      [296]<\/a>. Torat HaMoadim<\/em>, Purim<\/em>, p. 231.<\/p>\n

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

                                                                                                                                                                                                                                                      [298]<\/a>. Shulchan Aruch<\/em> 688:6; Chazon Ovadia<\/em>, Purim<\/em>, p. 212; Yechaveh Daat<\/em>, vol. 1, 90:1; Ohr LeTzion<\/em>, vol. 4, 55:12.<\/p>\n

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

                                                                                                                                                                                                                                                      [300]<\/a>. See Birkei Yosef<\/em> 688:13, which states that VeAtah Kadosh<\/em> should not be recited. However, many poskim<\/em> dispute this. See Yefeh<\/em> LaLev<\/em>, vol. 5, 693:2; Kaf HaChayim<\/em> \u00a736; Chazon Ovadia<\/em>, Purim<\/em>, p. 212; and Ohr LeTzion<\/em>, vol. 4, 55:13.<\/p>\n

                                                                                                                                                                                                                                                      [301]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 374.<\/p>\n

                                                                                                                                                                                                                                                      [302]<\/a>. Shulchan Aruch<\/em> 688:6; Yechaveh Daat<\/em>, vol. 1, 90:3; Chazon Ovadia<\/em>, Purim<\/em>, p. 215; Ohr LeTzion<\/em>, vol. 4, 55:12.<\/p>\n

                                                                                                                                                                                                                                                      [303]<\/a>. Ibid.<\/p>\n

                                                                                                                                                                                                                                                      [304]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 216; Yabia Omer<\/em> 6:47; Yechaveh Daat<\/em>, vol. 1, 90:4; Yalkut Yosef<\/em>, Purim<\/em>, p. 385.<\/p>\n

                                                                                                                                                                                                                                                      [305]<\/a>. Kaf HaChayim<\/em> 688:45; Torat HaMoadim<\/em>, Purim<\/em>, p. 362.<\/p>\n

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

                                                                                                                                                                                                                                                      [307]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 375, in the name of Pekudat Elazar<\/em>, p. 69.<\/p>\n

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

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

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

                                                                                                                                                                                                                                                      [311]<\/a>. Mishnah Berurah<\/em> 688:16; Kaf HaChayim<\/em> 688:41; Yechaveh Daat<\/em> 1:90; Chazon Ovadia<\/em>, Purim<\/em>, pp. 212 & 220.<\/p>\n

                                                                                                                                                                                                                                                      [312]<\/a>. Kaf HaChayim<\/em> 688:47; Yechaveh Daat<\/em>, vol. 1, 90:10; Chazon Ovadia<\/em>, Purim<\/em>, p. 227; Halichot Shlomo<\/em>, Purim<\/em>, 21:8.<\/p>\n

                                                                                                                                                                                                                                                      [313]<\/a>. Kaf HaChayim<\/em> 688:44, 48; Yechaveh Daat<\/em>, vol. 1, 90:11; Chazon Ovadia<\/em>, Purim<\/em>, p. 227.<\/p>\n

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

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

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

                                                                                                                                                                                                                                                      [317]<\/a>. Shulchan Aruch<\/em> 688:\u00a76; Yechaveh Daat<\/em>, vol. 1, 90:8; Chazon Ovadia<\/em>, Purim<\/em>, p. 220.<\/p>\n

                                                                                                                                                                                                                                                      [318]<\/a>. Chazon Ovadia<\/em>, Purim<\/em>, p. 227; Ohr LeTzion<\/em> 1:49.<\/p>\n

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

                                                                                                                                                                                                                                                      [320]<\/a>. Yechaveh Daat<\/em> 4:40.<\/p>\n

                                                                                                                                                                                                                                                      [321]<\/a>. Torat HaMoadim<\/em>, Purim<\/em>, p. 370. See Halichot Shlomo<\/em> 21:2 and Orchot Rabbenu<\/em>, vol. 3, p. 35, halachah 16.<\/p>\n

                                                                                                                                                                                                                                                      [322]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 424.<\/p>\n

                                                                                                                                                                                                                                                      [323]<\/a>. Yalkut Yosef<\/em>, Purim<\/em>, p. 382. However, Yalkut Yosef<\/em> states that if a resident of Yerushalayim went to an open city on the fourteenth and was there by alot hashachar<\/em>, 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<\/em>, just like the other Yerushalayim residents. See also Halichot Shlomo<\/em>, Purim<\/em>, p. 357 and Chut Shani<\/em>, Shabbat<\/em>, vol. 4, p. 364, 3.<\/p>\n

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

                                                                                                                                                                                                                                                      [325]<\/a>. Shevet HaLevi<\/em> 5:83; Chazon Ovadia<\/em>, Purim<\/em>, pages 213 & 222\u2013223; Yalkut Yosef<\/em>, Purim<\/em>, p. 396, which discusses this subject at length. See Minchat Yitzchak<\/em> 6:67 and Halichot Shlomo<\/em>, Purim<\/em> ch. 21, Orchot Halachah<\/em> \u00a72.<\/p>\n","protected":false},"excerpt":{"rendered":"

                                                                                                                                                                                                                                                      Time of the obligation to hear or read the Megillah One is obligated to read or hear Megillat Esther both on the night of Purim and during the day. 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