Laws and Customs of Purim 5786

Laws and Customs – Purim 5786

Co-sponsored by Menachem and Devorah Kozlovsky in the merit of a Refuah Shleima for Chaya Leah bas Bayla and Anonymously in the merit of a Refuah Shleima for all Cholei Am Yisroel

Parsha Halacha is underwritten by a grant from Dr. Stephen and Bella Brenner and Dr. Morton Borg in loving memory of Stephen’s father, Shmuel Tzvi ben Pinchas, and Bella’s and Morton’s parents, Avraham ben Yitzchak and Leah bas HaRav Sholom Zev HaCohen

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Shalach Manos Project

The Surfside Minyan shalach manos project is live. You can order small or large mishloach manot for south Florida and simultaneously support our shul.

www.surfsidepurimproject.com

Matanot La’evyonim

I’m collecting matanos La’evyonim to be given out to local families and several in Israel, on Purim day.

You can give by

Zelle to surfsideminyan@gmail.com
Cc here
Paypal here
By check or cash to Surfside Minyan 8910 Carlyle Ave. Surfside Fl 33154

Please put “Purim fund” in the memo.

Click here for a printable version of my article

The Tetzaveh Connection

This week’s Torah portion, Tetzaveh, is the only one which doesn’t contain the name of Moshe Rabeinu (other than before he was born and the book of Devarim in which Moshe speaks in first person). The commentaries explain that this is due to Moshe’s request from the Almighty that he would rather be erased from the Book than have the Jewish people wiped out after the sin of the golden calf. This request shows that to Moshe, the continued connection of the Jewish people with the Almighty was something that affected him to the core. As such, although Moshe’s name isn’t mentioned, this parsha reveals the essence of Moshe, which is even deeper than his name – that his raison dêtre was to connect all of the Jewish people with G-d. Similarly, the Megillah of Esther doesn’t contain G-d’s name. Although the reason for this seems to be that G-d’s presence was concealed during the Purim story and all of the miracles seemed like natural occurrences, on a deeper level the reason for this is that specifically at the time of G-d’s apparent concealment is when His essence, which is beyond any name, can be found.[1]

Shabbat Zachor

11 Adar, Feb. 27 and 28

It is a positive Biblical mitzvah to hear the reading of Parshat Zachor on this Shabbat.[2] Some say that this obligation applies to women as well.[3]

A second Sefer Torah is taken out of the ark and Parshat Zachor is read as the maftir aliyah.
It is proper for all those assembled to listen to every word of this reading with the intention of fulfilling the above-mentioned Biblical commandment.
Some say that one may do a reading of Parshat Zachor in the afternoon for those who were unable to attend shul in the morning. If there is a minyan (including at least six men who didn’t yet hear Parshat Zachor), one may recite the blessings before and after the reading. Others say that in such a case, the Torah should be read without a blessing even if there is a minyan.^[4]
If there is no minyan (or there aren’t six men who didn’t yet hear the reading), Parshat Zachot can be read again without a bracha.
If one did not hear the Zachor reading, one should make sure to hear the Torah reading of Purim morning with which, according to some authorities, one can fulfill this mitzvah.^[5]
It has been suggested that one should not eat before this reading just as one should not eat before performing any mitzvah that has a fixed time.[6]

Fast of Esther

Monday, 13 Adar, March 2

The 13^th of Adar is usually the day of the Fast of Esther.^[7] This fast commemorates the fact that the Jewish people fasted on this day while they battled their enemies in ancient Persia. It also recalls the three-day fast that Esther fasted before going in to see the king and plead for the Jewish people.^[8] In addition, by fasting we subjugate the Satan and prevent him from accusing the Jewish people for eating, drinking and making merry in excess on Purim.[9]

· The fast begins at dawn and ends when the stars come out. It’s proper not to break one’s fast until after the reading of the Megillah.

· Pregnant women and nursing mothers do not have to fast on this day.[10]

· Similarly, one who is sick need not fast.[11]

· One who must take medication may swallow it (with a small amount of water if necessary). It is still considered that they are fasting.

· This day is an opportune time for one’s prayers to be answered. It is recommended to say Psalm 22[12] (this is printed in some siddurim) and ask G-d to answer his prayers in the merit of Mordechai and Esther.[13]

Fast Times:[14]

Miami Begins: 5:31 am Ends: 6:46 pm

New York Begins: 5:03 am Ends: 6:16 pm

Los Angeles Begins: 5:02 am Ends: 6:16 pm

Jerusalem, Israel Begins: 4:49 am Ends: 603 pm

Melbourne, Australia Begins: 5:39 am Ends, 7:59pm

· If one wishes to wake up early and eat before the fast begins, one must stipulate this before going to sleep.[15]

· Ashkenazim should refrain from rinsing their mouth with water once the fast begins.[16] If this is uncomfortable, one may brush one’s teeth (with toothpaste, if desired) and rinse one’s mouth with mouthwash afterwards. Sefardim may brush their teeth as usual but should make sure not to rinse with a revi’it of water (about 3 ozs.) at once [17]

Shacharit

The morning service includes Selichot (petitionary prayers added for fast days) and Avinu Malkeinu.

The order after the Amidah is: Tachnun, Vehu Rachum (added on Mondays and Thursdays) Selichot, Avinu Malkeinu, Va’anachnu lo Neida, and the Torah reading for a fast day.

Preferably, only one who is fasting should be called up for an aliyah.[18]

One who is not fasting may be honored with Hagbah or Gelilah (lifting and wrapping the Torah).[19]

Machatzit HaShekel

Before Mincha it is customary to give 3 half-dollar coins (or half-shekel coins in Israel) to tzedaka for the poor. This is to recall the mitzvah of the half-shekel which the Jews used to give at this time of year for the communal sacrifices. The three coins recall the three times the Torah says the word Terumah (donation) in the section regarding the half-shekel coins.[20]

· This mitzvah applies to men over the age of 20. Some say it is obligatory for men above the age of 13.[21]

· It is customary for women to do this mitzvah as well. [22]

· A husband may do this on behalf of his wife.

· It is also customary for a father to give on behalf of his young children (including unborn children).[23]

· Once a father gives on his children’s behalf even once, he may not stop until the child grows up and is able to give on his own behalf.[24]

· In 1992 the Lubavitcher Rebbe recommended that parents educate their children to give the Machatzit Hashekel from their own money. The parents should enable their children to give this in a way that they still have money for all of their needs.[25]

· In addition to the three half-dollar coins, some have a custom to give the value of a half shekel of silver. In today’s market this is approximately $25.[26]

· In some communities, it is customary for the gabbai to provide three silver half-dollars for the community’s use. Each person “buys” these coins for $1.50 and “gives” them to tzedakah.[27]

· Some say this money should be used specifically for the poor,[28]especially poor Torah scholars in the land of Israel.[29] Others say it may be used for any charitable cause.[30] The Lubavitcher Rebbe mentioned on several occasions[31] that there is an advantage to giving the Machatzit Hashekel to the Shul or Bais HaMidrash as these correspond to the destination of the original Machatzit Hashekel – the Bait HaMikdash. The Rebbe also recommended that the purpose for which the Machatzit HaShekel will be used should be written on the plate.

· Some have the custom that when giving the coins, they say “zecher lemachatzit hashekel (a memory for the half-shekel).” This is to ensure that one not mistakenly think that the coins have the holiness of the ancient half-shekels.[32]

· Since the Machatzit HaShekel is not given on Purim (and is not necessarily distributed to the poor), one does not fulfill the mitzvah of Matanot La’evyonim (see below) by giving it. One should make sure to give to the poor separately so that they receive it on Purim.

· One should not use one’s ma’aser money (the ten percent charitable tithe) for Machatzit HaShekel as this is a separate obligation.[33]

Mincha

· There is both a Torah and Haftorah reading as part of the Mincha service.

· As mentioned, only one who is fasting should be called for an aliyah.

· During the silent Amidah, one who is fasting should add the Aneinu prayer to the Shema Koleinu blessing.[34]

· If one forgot to say Aneinu in Shema Koleinu, one should say it before or after the final Yihiyu Leratzon at the end the Amidah.[35]

· The Chazan should say the mini priestly blessing during the repetition of the Amidah as is done on the Mincha of a fast day.

· Tachnun and Avinu Malkeinu aren’t recited at Mincha.

· The main reward of a fast day is the Tzedaka that it is customary to give to the poor.[36] Some have a custom to give the poor the amount of money they would have spent on eating that day (the approximate value of two meals).[37]

· One should pray Ma’ariv and hear the Megilah before breaking his fast.[38]

o One who is sick or weak from the fast may drink and have snack food (but not grain food more than the size of an egg) after nightfall before hearing the Megillah.[39]

Purim Night, Monday Night, Adar 13/March 2

The order of Ma’ariv is as follows:

Ma’ariv up to the Amidah and then Kadish Titkabel.
Megillah reading
Ve’atah kadosh,^[40] Kadish shalem without Titkabel^[41] and Aleinu.

If one did not say Kidush Levana (the blessing on the new moon), one may do so on this night. The latest time to say the blessing this month in Miami Beach is Tuesday, March. 3, 8:50 pm and 12 chalakim.

Ve’al HaNissim

During Purim, one should say Ve’al HaNissim in the Amidah and in the Grace after Meals (the bentshing). If one forgot to say it, one need not repeat the Amidah^[42] or the Grace after Meals. However, one should make sure to recite it in the Grace after Meals as some say that Ve’al Hanissim is essential in that blessing.^[43]

Megillah Reading

· Men, women and children old enough to sit still (both boys and girls) are obligated to listen to the Megillah.[44]

· The reader should spread out his Megillah for the reading so that it resembles a “letter”.[45] The Chabad custom is to fold it twice so that it has three layers. In addition, according to Chabad custom, those who are listening to the reading with their own Megillah should also spread out it in this way. The Megillah should be placed on a table and should not be “hanging” in the air.[46]

· The Chabad custom is to leave the Megillah spread out until after the blessing is said after the reading.[47] In other communities the custom is to wrap it up before the blessing.[48]

· The reader should only pause between each verse in order to breathe.[49] In between each chapter, he should pause for a little bit longer.

· Care should be taken to hear every word. If one misses a word, one should catch up to the reader by reading to themselves from their (printed) Megillah.[50]

· One must hear the entire Megillah in order. Therefore, one who came late and missed the beginning of the reading should listen to the entire reading later rather than hearing the end in the earlier reading and the beginning in a later reading.

· For this reason, one should not talk from the beginning of the Brachot until after the end of the bracha following the Megillah reading.

· If one has his own hand-written Megillah, he may read along with the reader, word for word. (This is recommended.[51]) He should do so in an undertone so as not to disturb the other congregants who are listening to the Ba’al Koreh. One who is following in a printed Megillah should not read along.[52]

· One who doesn’t understand Hebrew fulfills the mitzvah by simply listening to the reading.[53]

· The Chazan should pause while the children shake their graggers etc. when Haman’s wicked name is mentioned.[54]

· In Chabad synagogues, it is customary to shake the graggers only when Haman’s name is mentioned together with an adjective, e.g., “Haman Ha’Agagi” or “Haman ben Hamdata.”[55]

· When hearing the brachot, it is proper for all the assembled to stand.[56]

· During the reading, the reader should stand (if a minyan or more are present) while those listening may sit.[57]

· It is better to hear the Megillah in Shul where there will be a large attendance rather than at home, even if there will be a minyan at home.[58] If the noise in Shul makes it impossible to hear every word it is preferable to hear it in a private home, with a minyan.[59]

· It is important to have at least ten people present for this reading. If this is not possible, one still fulfills the mitzvah.

· Some say that women count towards the number ten. Others disagree.[60]

· One should not bring very young children and babies to Shul as they may disturb the reading. In such a case, it is better to arrange for a private reading.[61]

· If one is reading the Megillah with less than a minyan, one should not say the blessing after the reading.[62] One may say the blessing without G-d’s name (Baruch Asher Kideshanu etc.)

· In addition to the four verses that are recited aloud by the congregation, the Chabad custom is that the congregation also recites the ten sons of Haman (in one breath) before the reader. The children should make noise after they are mentioned as well.

· One does not fulfill this mitzvah by hearing the Megillah being read over the phone, radio, Skype, or even a microphone.[63]

· One who is in a place that does not have a kosher Megillah should read from a printed Megillah to remember the miracle but should not say a blessing on that reading.[64]

Reading for Others

The Lubavitcher Rebbe encouraged people to seek out people who need to hear the Megillah and share this mitzvah with them.

If one is reading for others after having already fulfilled this mitzvah, it is preferable to have one of the listeners make the blessing if one of them is able to do so.[65]

Nighttime Feast

After the Megillah reading at night, one should have a small meal at home. The table should be set with a tablecloth and candles for this meal.[66] This small meal is in addition to the main Purim feast which is eaten the next day.

Purim Day

Tuesday, 14 Adar, March 3

On Purim morning it is customary to go to Shul early.[67]

· One should wear Shabbat clothes on Purim.[68] These allude to the royal garments that both Mordechai and Esther donned in the Purim Story.[69]

Late Zachor Reading

· One who did not hear the reading of Parshat Zachor should endeavor to go to Shul on Purim morning and hear the Torah reading since some say that one may fulfill the mitzvah of Zachor by listening to the Torah reading of Purim morning.

Dress Up

· Some have the custom of dressing up in costumes on this day. This commemorates the fact that Mordechai emerged wearing royal garments.[70]

Work on Purim

· Although one is permitted to do work on Purim, it is customary to not actually “go to work” on this day. In addition, one who does go to work will not see a blessing from the money earned.[71] If one did work, it is best to give the money he earned to tzedakah.[72]

· It is best for women to not do household chores on Purim day.[73]

Daytime Megillah Reading

· The daytime Megillah reading is considered even more important than the nighttime reading.

· The Megillah should be read after sunrise. If one cannot wait for sunrise, he may read or hear it after dawn.[74]

· The reading may take place anytime during the day but should finish before sunset. If one didn’t read it before sunset but it is still before the emergence of three stars, one should do so without a beracha (blessing).[75]

Click here for Megillah Reading Times:[76]

· One should not eat before hearing the Megillah.[77] This applies to women as well. If one is very hungry, one may have a snack. (see above)[78]

· In Shul, the Megillah is read after the Torah reading.

· The Chabad custom is to only return the Torah Scroll after the Megillah reading. [79]

· It is customary to keep on one’s (Rashi) tefillin while hearing the Megillah.[80]

· If there is a brit milah, it is customary to perform it before the Megillah reading.[81]Some say the brit should be performed afterwards.[82]

· One who did not do the Mitzvah of giving the Machatzit HaShekel (see above) on Monday should do so before the daytime Megillah reading.[83]

· When saying (or hearing) the bracha of She’hecheyanu at the daytime reading, one should have in mind that the bracha is also referring to the other mitzvot of the day (gifts to the poor, mishlo’ach manot and the Purim feast.)[84]

· Sefardim do not recite She’hecheyanu at the daytime reading.[85] They should have in mind the above-mentioned mitzvot at the nighttime reading.

Mishlo’ach Manot[86]

· It is a mitzvah to give (at least) two ready-to-eat food items to (at least) one friend on this day.

· Men should give to men and women to women.

· A married woman should, preferably, give separately from her husband.

· Children who have reached the age of education should be trained in this mitzvah.

· Some say that it is best to send these gifts with a messenger, as this mitzvah is called Mishlo’ach manot – sending gifts of food.[87] This messenger may be a child, or even a non-Jew.[88]

· The gifts should be respectable based on the recipients of the gifts.

· The two types of food may even be two different cuts of meat.[89] Certainly they may be foods that the same beracha is recited on.

· In order to fulfill the mitzvah, these gifts should not be delivered to the recipients before Purim day.

· Even a poor person must fulfill this mitzvah.

· Some say that one does not fulfill this mitzvah by giving mishlo’ach manot together with a partner or a group.[90] If one participated in a group mishlo’ach manot, they should also give to at least one friend individually.

· See below regarding giving (and receiving) Mishloach Manot to (and from) a mourner (avel).

· It is best to fulfill this mitzvah (as well as that of Matanot La’evyonim) after the Megillah reading as the blessing of Shehechiyanu also refers to these mitzvot (see above).

Matanot La’evyonim[91]

· It is an obligatory mitzvah for men, women, and children of the age of education, to give gifts to at least two poor people on this day.

· Rav Chaim Palagi explains that Haman tried to obliterate the Jewish people using the power of his evil eye. The best way to counter the evil eye is by giving Tzedakah. This is the reason the sages instituted this particular mitzvah.[92]

· One should preferably give enough money or food to each poor person that enables him or her to purchase food for the Purim meal.

· The money that one gives to fulfill the basic obligation of matanot la’evyonim may not be taken from one’s ma’aser (tithe) money. But the money that one gives beyond their obligation may be taken from ma’aser.

· One may give cash or a check that can be cashed on that day.

· The money should reach the poor person on the day of Purim.

· The Rambam writes that it is better to spend more money on gifts to the poor than to increase in Mishlo’ach manot and one own party expenses. The greatest joy is to gladden the hearts of widows, orphans and the poor. In doing so, one is similar to the Shechinah (Divine presence).[93]

· On Purim, one should not be particular but should give to whoever asks.[94]

· The poor people who receive the money need not spend it on Purim expenses but may use it however they see fit.

Purim Feast[95]

· It is a mitzvah to have a festive meal on Purim day.

· One may have this meal in the morning, if one wishes.

· One who is having the meal later in the day should, preferably, pray Mincha before the meal.

· It is best to start this meal with some Torah study. This is based on the verse “Layehudim haytah orah vesimcha – The Jews had light and joy.” Light is referring to Torah which should precede the joy of the feast of Purim.[96]

· Some have the custom to learn some of the Pesach laws at this meal.

· Preferably, this meal should include bread and red meat or chicken.

· It is an Ashkenazi custom to eat kreplach (meat dumplings) at this meal. The fact that the meat in this dish is covered by the dough alludes to the fact that this Yom Tov is (somewhat) concealed.[97]

· Some have a custom to light candles for this meal.[98]

· This meal should preferably be scheduled in such a way that most of the meal is eaten during the day.

· At the very least, all the assembled should wash and eat bread before sunset.

· Despite the above halacha, many people do begin the meal towards the end of the day and extend it into the night. Several reasons are offered for this custom.

o During the day people are busy with the other mitzvot of the day.[99]

o Since this day celebrates the downfall of Haman, a non-Jew, and for non-Jews the night follows the day, we therefore extend the meal into the night.[100]

o By extending the meal into the night we unite with those (in walled cities) who celebrate Purim on Shushan Purim by celebrating simultaneously with them.[101]

· If one recites the Grace after Meals after dark, they may say Ve’al HaNissim if they did not yet pray Ma’ariv.

· The Rama would go around in his community on the evening after Purim reminding them to pray Maariv.

Drinking[102]

· It is a mitzvah to drink (wine) to the point that one cannot discern between Baruch Mordechai (blessed be Mordechai) and Arur Haman (cursed be Haman) during the Purim meal to recall that much of the Purim miracle happened as a result of drinking wine.

· One may fulfill this mitzvah by drinking to the point that one falls asleep and then (of course) cannot tell the difference between the two above-mentioned statements.

· If one wishes to fulfill this by actually drinking to the point of inebriation, one should only do so if it will not lead to inappropriate or immodest behavior and will not prevent him from saying any blessings or praying any of the daily prayers.

· This mitzvah does not apply to women and certainly not to children.

· In addition, the Lubavitcher Rebbe enacted a rule that his Chassidim should not drink more than four (1 oz) shots of alcohol if they are younger than the age of 40. This rule applies to Purim as well.[103]

· One should not forget to pray Ma’ariv in the evening.

Hamantashen

It is a widespread custom to eat Hamantashen (triangular cookies with a sweet filling) on Purim. There are several reasons given for this custom.[104]

· The three corners allude to the three patriarchs in whose merit G-d saved the Jewish people.

· The three corners allude to the Torah which was reaccepted by the Jewish people on Purim. (See Shabbat, 88a that the Torah has three aspects (Tanach), was given on the third month (Sivan) and on the third day of the days of separation (between spouses), by Moshe who was a third born, to a people made of three groups (Kohanim, Leviyim, and Yisraelim). In addition, the Torah is called the Torah of truth and Yaakov, the third patriarch, is considered to embody the trait of truthfulness).

· The word “Tash” means “weak” in Hebrew (as well as pocket – alluding to the pocket inside the dough). Thus, the word Hamantash can mean that Haman was weakened.

Mourners[105]

· Mourners during shiva (may G-d have mercy) may go to Shul to hear the Megillah on Purim day. At night, they should stay home if they can organize a minyan for the Megillah reading. According to Ashkenazi custom they may wear regular clothes and shoes and sit on regular chairs when in public. Sefardim follow the rules of mourning on Purim.

· During Shloshim, a mourner should have his own Purim feast. During the first year of mourning after a parent, a mourner may attend the feast of a friend if there will not be music there.

· A mourner must give mishlo’ach manot, but not one that will bring excessive joy.

· It is customary not to give mishlo’ach manot to a mourner. One may, however, give to members of the family that are not in mourning.

Shushan Purim[106]

Tuesday Night and Wednesday, 15 Adar, March 3-4

On Shushan Purim one should have a small feast. No tachnun is recited, but Ve’al haNissim is also not recited.

In Jerusalem, Purim is celebrated on this day.[107]

Purim is the only holiday which we will celebrate significantly when Moshiach comes.[108] Let us hope that we read the Megillah with Moshiach this year!

[1] Likutei Sichot vol 21 pages 201-204. See also there, pages 173-190 and vol. 6 pages 190-195.

[2] See Deut. 25:17.

[3] See O.C. 685:7 with Mishnah Berurah and the Dirshu notes.

[4] See Piskei Teshuvot, 685:4 and in the sources quoted there.

[5] See Mishna Berura 685:16

[6] See here for a discussion on this matter.

[7] O.C. 686:2.

[8] Sefer Hatoda’ah. See Kav HaYashar 98.

[9] Mateh Moshe quoted in Kaf HaChaim 686:8 and Kav HaYashar 97. See also Ibn Ezra on Esther 9:29.

[10] Rama, Ibid., 2.

[11] Ibid.

[12] Avudraham, Seder Tefilot Ta’aniyot.

[13] Kav HaYashar 98.

[14] All times taken from https://www.chabad.org/calendar/view/day.asp?tdate=3/02/2026.

[15] O.C. 564:1.

[16] Rama 567:1.

[17] See Piskei Teshuvot 567:2

[18] O.C. 566:6

[19] Mateh Efraim 602:15

[20] Ramah 694:1, see Mishna Berurah there

[21] See Mishnah Berurah 5 citing the Bartenura and the Tosfot Yom Tov.

[22] Mishnah Berura, ibid.

[23] Ibid

[24] Mishnah Shekalim 1:3, see Rambam in his commentary on the Mishnah

[25] Sefer HaSichot, 5752, page 787

[26] Rama, 694:1, see Biur Halacha D.H. Veyesh Litein

[27] Piskei Teshuvot, 694:4, but see Biur Halacha, ibid, who questions this custom

[28] See Sha’arei Teshuvah, 694:2

[29] Kaf HaChaim, ibid, 22. Passing it on to the land of Israel is similar to the way the original Machatzit HaShekel was used – to pay for the sacrifices in the Bait HaMikdash which is in the Holy Land (Maharil).

[30] Minchat Elazar, quoted in Piskei Teshuvot, note 44

[31] Sicha of Parshat Shekalim 1982 (Hitva’aduyot 5742 vol. 2 page 894).

[32] See Piskei Teshuvot, ibid, 4 and note 42

[33] Ba’er Heitev 694:2 in the name of the Shela.

[34] O.C. 565:1

[35] Ibid, 2

[36] Brachot 6b

[37] Mateh Efraim 602:21

[38] O.C. 692:4

[39] Mishnah Berurah, 692:14

[40] O.C. 693:1 and Mishnah Beruah 1. Ve’atah Kadosh relates to the Megillah reading as it comes from Psalm 22, which, according to our tradition, was recited by Queen Esther as she approached King Achasverosh’s throne room.

[41] The Titkabel prayer in this Kadish is omitted since only one Kadish Titkabel is recited after each Amidah of the day.

[42] O,C, 693:2

[43] Mishna Berura 695:15

[44] O.C. 689:1.

[45] Ibid, 690:17.

[46] Kaf HaChaim, 690:103.

[47] See Sha’arei Halacha UMinhag, vol. 5, page 164. Moe’d Lecho Chai 931:92) cites this custom as well.

[48] O.C., 690:17 and Mishnah Berurah 57.

[49] Mishnah Berurah 690:52.

[50] Ibid. 690:60.

[51] Ibid. 689:19

[52] Mishna Berura ibid, 13.

[53] O.C. ibid, 8.

[54] Mishna Berurah ibid, 60.

[55] Sefer HaMinhagim Chabad.

[56] Mishnah Berurah 690:1.

[57] O.C. 690:1.

[58] See Mishna Berurah ibid, 62

[59] Yalkut Yosef, Dinei Mikrah Megillah, 5

[60] O.C. 690:18

[61] Ibid, 689:17 and 18

[62] O.C. 692:1 But see Sefer HaMinhagim Chabad and Sha’arei Halacha UMinhag, vol. 2, page 294 that the Previous Lubavitcher Rebbe said this bracha in private as well.

[63] Sha’arei Halacha Uminhag page 294. The reasons given there for a telephone apply to a microphone as well.

[64] O.C. 691:10

[65] Regarding the blessing in a case when reading for women only, some say the blessing should be “lishmo’ah Megillah – to hear the Megillah” (Magen Avraham, 692:5) while others say it is the regular blessing of “al mikrah Megillah – on reading the Megillah” (Pri Chadash, 689). The Mishnah Berurah follows the Magen Avraham (692:11)

[66] Mishna Berurah 695:3

[67] Ibid. 693:6 “Purim is one of the five days on which it is customary to rise early. These are alluded to in the word ‘Avraham.’” (Moed Lehol Chai by Rabbi Chaim Palagi, 31:60)

[68] See Mishnah Berurah ibid

[69] Minhag Yisrael Torah, Kaf HaChaim (695:13).

[70] Rama, 696:8

[71] O.C. 696:1, ibid, 1

[72] Mo’ed Lechol Chai, 31:30

[73] Ibid

[74] O.C. 687:1, Mishnah Berurah, 6.

[75] Ibid, 5

[76] From www.chabad.org

[77] O.C. 692:4

[78] Mishna Berura ibid, 15. Before Shacharit, one must also bear in mind the laws concerning eating before praying.

[79] See Hiskashrus, note 89.

[80] Sefer HaMinhagim, Chabad

[81] 693:4

[82] Hiskashrus, note 87

[83] Lu’ach Collel Chabad

[84] Mishna Berura, 692:1

[85] O.C. ibid, 1

[86] O.C. 695:4 and Piskei Teshuvot

[87] See Mishah Berurah, 695:18

[88] Piskei Teshuvot, ibid, 16

[89] O.C. 695:4. Some say that even two portions of the same type of meat may be given (Tzitz Eliezer 14:’5) while others say that the two portions must be prepared differently (Aruch HaShulchan O.C. 695:14).

[90] See Nitei Gavriel, Purim, Teshuvah 22 (printed at the end of the Sefer).

[91] O.C. 694

[92] Moed :Lechol Chai, 95

[93] Laws of Megillah, 2:17

[94] O.C. 694:3 based on Bava Metziah, 78b

[95]O.C. 695

[96] Mo’ed Lechol Chai, 31:93

[97] Minhag Yisrael Torah in the name of Ge’ulat Yisrael

[98] Sha’arei Teshuvah on O.C. 695:1

[99] Terumat HaDeshen, 110

[100] Derashot Chatam Sofer cited in Piskei Teshuvot 696 footnote 34

[101] Chemdat Aryeh by Rabbi Aryeh Yosef Rotherberg siman 695:1 cited in Minhag Yisrael Torah