Laws applicable when Purim falls on Motzei Shabbos:[1]

A. Taanis Esther:

The date:[2] When Purim falls on Sunday, the fast takes place the previous Thursday, the 11th of Adar.[3]

Accidentally ate on Thursday?[4] If one ate on Taaanis Esther that was pushed up to Thursday [i.e. Taanis Esther Nidcheh, Purim falls on Sunday], then is to fast on Friday.

Bris Milah on Taanis Esther Nidche:[5] In the event that the fast fell on Shabbos and was hence pushed up to Thursday, then one who has a Bris taking place on Thursday is to make the meal that day, and is to make up the fast on Friday.[6] All those invited may participate in the meal, even if they are more than ten people, and even if the meal takes place in the morning.[7] They are all however to make up the fast the next day, with exception to the Baalei Bris who are exempt from making up the fast.[8] However some Poskim[9] argue on the above and rule that the meal is to take place on Thursday night after the fast. Practically some Poskim[10] rule like this latter opinion, while others[11] rule one may be lenient like the first opinion.

B. Machatzis Hashekel:[12]

When Purim falls on Sunday the half Shekel is given on Taanis Esther, which is on the previous Thursday. [However, in Jerusalem and other walled cities it is given on Sunday.[13]]

C. Av Harachaim and Tzidkasecha on Shabbos:

Av Harachamim is recited when Davening Musaf before midday.[14] Tzidkasecha is omitted from Mincha.[15]

D. The Megillah on Shabbos:

Is the Megillah Muktzah on Shabbos Erev Purim? It is disputed amongst the Poskim whether the Megillah is Muktzah when Purim falls on Shabbos.[16] According to the stringent opinion, on Shabbos Erev Purim the Megillah is Muktzah starting from Plag Hamincha.[17]  

May one bring the Megillah to Shul on Shabbos if Purim falls on Motzei Shabbos? One may not bring the Megillah to Shul on Shabbos for the sake of using it after Shabbos.[18] It is prohibited to even tell a child to bring it.[19] Some Poskim[20], however, rule that one may discreetly bring the Megillah to Shul on Shabbos if he learns from within the Megillah upon arriving to Shul, while it is still Shabbos. Other Poskim[21], however, argue that even in such a case it is best to refrain from bringing the Megillah to Shul on Shabbos. According to the stringent opinion [mentioned in the previous Q&A] it is certainly forbidden to bring the Megillah to Shul after Plag Hamincha, due to it being Muktzah in their opinion.

May one bring the Megillah to Shul on Friday in order so it be ready for use on Motzei Shabbos? Some Poskim[22] record that the custom is to bring the Megillah to Shul on Erev Shabbos. However, the Rebbe[23] concludes that this matter requires further analysis as it is not respectful to move the Megillah from its set place to a temporary lodging.

On Shabbos Erev Purim may the Baal Korei of the Megillah prepare the reading?[24] Yes. He may even use a Kosher Megillah to prepare the reading. However, some Poskim rule that beginning from Plag Hamincha the Megillah is Muktzah and may not be used, as explained in the previous Q&A!

Reading the Megillah by Plag Hamincha:[25] When Purim falls on Motzei Shabbos one may not be lenient to read the Megillah on Shabbos past Plag Hamincha, even in a time of need.[26]

E. Shalosh Seudos:

Must one stop eating Shalosh Seudos when nighttime arrives? If one began[27] his meal with bread[28] prior to sunset[29] he is not required to stop eating when sunset arrives. [However, one is required to stop to join the communal Megillah reading.[30]]

Ended Shalosh Seudas after nightfall:[31] If one began eating a meal on Shabbos, such as Shalosh Seudos, and the meal ended after nightfall, when Purim has already begun, then he is to say only Ritzei and not Al Hanissim in Bentching. This applies even if he ate a Kezayis of bread past nightfall. [Nevertheless, in such a case, one is to recite Al Hanissim within the Harachamans.[32]] If, however, one Davened Maariv prior to Bentching then Ritzei is not to be said, and hence if one ate a Kezayis after nightfall he is to recite Al Hanissim.[33] If one said Havdala, or even said Baruch Hamavdil[34], prior to Bentching it receives the same law as one who Davened Maariv and hence Ritzei may not be recited.[35]

F. Motzei Shabbos:

Melacha-Baruch Hamavdil:[36] One must be careful to recite Baruch Hamavdil Bein Kodesh Lechol prior to doing any Melacha on Motzei Shabbos, or prior to doing any prohibited preparations for the Megillah reading, such as putting on makeup for a costume and the like. Some Poskim[37] rule that one is not required to recite Baruch Hamavdil Bein Kodesh Lechol prior to simply switching one’s clothing into a costume. However, one should recite Baruch Hamavdil prior to moving the Megillah.[38] It is likewise proper for men to not do any Biblical Melacha until the conclusion of Maariv.[39]

Costumes:[40] One must wait until Shabbos is over prior to changing into costumes. This applies likewise to children. [Some Poskim[41] rule that one is not required to recite Baruch Hamavdil Bein Kodesh Lechol prior to switching clothing. However, one is obligated to say it prior to doing any actual Melacha, such as placing makeup and the like.[42] It is however proper for men to not do any Biblical Melacha until the conclusion of Maariv, even after reciting Baruch Hamavdil.[43]]

Maariv and Seder of Purim night:[44] When Purim falls on Motzei Shabbos, Kaddish with Tiskabel is recited immediately after Shemoneh Esrei, as usual. This is then followed by Megillah reading. The prayer of Vihi Noam is delayed until after the Megillah reading.[45] After reading the Megillah[46], the congregation recites Vihi Noam prior to Veata Kadosh.[47]

Havdala: Havdala is recited after the Megillah reading [and conclusion of Maariv[48]].[49] Vayiten Lecha is recited [after Havdala[50]].[51] [The above order however is only by a public reading. However, by a private Megillah reading in one’s home that does not contain a Minyan, some Poskim[52] rule one is to precede Havdala to the Megillah reading in order so he does not do any Melacha prior to Havdala.] If after the Shul’s reading on Motzei Shabbos one will be reading the Megillah at home to be Motzi other people, then he should recite Havdala prior to the reading.[53]

Purim festivities after Maariv and Megillah:[54] Upon returning from Shul after Maariv and Megillah reading one is to be greeted at home with lit candles and a set table.[55] One is to rejoice and increase slightly in a festive meal.[56] This applies even when Purim falls on Motzei Shabbos, and one had a large meal for Shalosh Seudos.[57]

Avel during Shiva coming to Shul:[58] When Purim falls on Motzei Shabbos, the mourner is to go to Shul for Mincha and remain in Shul for Maariv and the reading of the Megillah. [If, however, the mourner needs to go home for Shalosh Seudos then he may not return to Shul for Maariv and Megillah reading unless a Minyan will not be available at his home for the Megillah reading in which case he is to go to Shul before the conclusion of Shabbos, prior to Barchu, and remain in Shul until after the Megillah reading.[59]]

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[1] See Nitei Gavriel Purim 28

[2] Michaber 686:2

[3] The reason the fast is not on Friday: The reason for this is because fast days involve longer prayers which will refrain one from properly preparing for Shabbos. [Tur 686] Alternatively it is not respectful to enter into Shabbos while in a state of hunger and distress. Hence it was pushed up to Thursday. [M”A 686; M”B 249:18; M”B 686:3; Beis Yosef 686 in name of Haram; Bach brought in Kaf Hachaim 686:15]

[4] Shvus Yaakov 3:50 brought in Shaareiy Teshuvah 668:5; M”B 686:3; Kitzur SH”A 141:3; Shevach Hamoadim 136

[5] Rama 686:2

Regarding Tishe Beav and the other fasts of scripture: In the event that the fast fell on Shabbos and was hence pushed off to Sunday, then one who has a Bris taking place on Sunday is not required to fast until night. [See Michaber 559:9 regarding Tishe Beav Nidche and certainly the same applies for the other four fast days that are Nidche and so rule: Elya Raba; Chayeh Adam; M”B 559:37; Shaareiy Tziyon 559:39; Degul Merivava; Heishiv Moshe 36; Yeshuos Yaakov 559:5; Kitzur SHU”A 125:8; Ben Ish Chaiy Shoftim 17; Igros Moshe 4:69-4; Yabia Omer 1:34; See Piskeiy Teshuvos 559:9 footnote 74] See however the M”A 559:11 that brings in the name of the Kneses Hagedola that the custom is to be stringent regarding all fasts, even Nidche, and to fast until night as usual.

[6] Rama ibid

[7] M”B 686:7; Shaar Hatziyon 686:13

Regarding the other fasts of scripture: The meal must take place after Mincha. [See M”A 559:13; M”B 559:37]

[8] M”B ibid; Kaf Hachaim 686:28 in name of Chayeh Adam 155:3 and Kitzur SHU”A 141:3 regarding the Baal Bris

[9] Taz 686:2; Elya Raba 686:6 brought in Kaf Hachaim 686:27; M”B 686:7; Regarding the four fasts of scripture so rules: M”A 559:11 in the name of the Kneses Hagedola that the custom is to be stringent regarding all fasts, even Nidche, and to fast until night as usual.

[10] Chayeh Adam 155:3 based on that the custom is like the Taz as we have never seen a meal done during the day of the fast. So rules also Kitzur SHU”A 141:3; Kaf Hachaim 686:27

[11] PM”G 686 M”Z 2; Mor Uketzia; Shvus Yaakov 3:50, brought in M”B 686:7

^[12] Sefer Haminhagim p. p. 170 [English Edition]; Kaf Hachaim 694:25; Darkei Chaim Veshalom 843

[13] Luach Kolel Chabad; Vintage and widespread custom in Jerusalem; See Background and other opinions stated above!

[14] See M”A 685 in name of Maharil; M”B 685:18; Ketzos Hashulchan 83 footnote 13

[15] Nitei Gavriel 28:1

^[16] See Sharreiy Teshuvah 693:2 and 308:9; Sdei Chemed Mareches Purim 5; M”B 308:22; 688:18; Kitzur SH”A 141:17; Shevach Hamoadim 140; Piskeiy Teshuvos 688:18

Background: The Peri Chadash 688:6 rules that the Megillah is Muktzah on Shabbos being that one is unable to read it on Shabbos due to the decree of Raba that one may come to carry it. It is unclear from the Peri Chadash in whether this prohibition applies to all Shabbosim of the year or only to Shabbos Purim. Aside for this there are Poskim who argue completely on the ruling of the Peri Chadash. The problem is that many Poskim who discuss this question do not explicitly explain in their ruling whether they are referring to all Shabbosim of the year or simply Shabbos Purim. This leaves the matter unclear as to whether there is any true dispute amongst the Poskim. [See Sdei Chemed ibid; Shaareiy Teshuvah ibid; Piskeiy Teshuvos ibid footnote 148] The following is an effort to properly summarize this matter.

[17] Rebbe in Sichas 13^th Adar 1956; Nitei Gavriel 28:6; See Chasam Sofer ibid who understands this in the M”A 692:6

The reason: As beginning from Plag Hamincha one is able to read the Megillah and fulfill his obligation, as rules Michaber 692:4, however when Erev Purim falls on Shabbos one is unable to do so due to the decree of Raba [see M”A 692:6; See Halacha 4A!], and the Megillah is thus Muktzah from Plag Hamincha.

Other Opinions: See Sdei Chemed ibid that explains why the Megillah is not Muktzah from Plag Hamincha even according to the Peri Chadash.

[18] Shaareiy Teshuvah 693:1; Machatzis Hashekel end of 688; Kitzur SH”A 141:17; Beis Efraim 62 and 63; Mor Uketzia; Aruch Hashulchan 693:3; Chayeh Adam 154:10; See Admur 254:10 [regarding removing Challah from oven, wine from cellar]; 302:10 [regarding making the beds]; 319:18 [regarding removing fat from soup]; 321:6 [regarding watering vegetables]; 323:6 [regarding washing dishes]; 324:11 [regarding switching plate of food from ox to donkey]; 338:8 [regarding moving fruits from roof]; 611:5 [regarding preparing vegetables on Yom Kippur]

The reason: As it is forbidden to prepare on Shabbos for the sake of a weekday. [254:10; 302:10; 323:6; 503:3; 611:5] And it is forbidden to trouble oneself on Shabbos for the sake of a weekday. [319:18; 321:6; 323:6; 324:11; 338:8; 611:5] Doing so is Rabbinically forbidden [302:10] being that it is a mundane action and a belittling of Shabbos. [338:8]

[19] Shaareiy Teshuvah ibid

[20] Shaareiy Teshuvah 693:1; Luach Kolel Chabad and Shevach Hamoadim p. 140

[21] Aruch Hashulchan 693:3; Machatzis Hashekel ibid; Implication of Chayeh Adama and Kitzur SH”A ibid who omit this allowance; See Rebbe in Sichah 5750 Tetzaveh p. 351 footnote 130 that states one is to be careful not to carry the Megillah to Shul on Shabbos. The Rebbe does not differentiate between one who looks inside the Megillah or not. It is thus clear that the Rebbe does not hold of the allowance written in the Shaareiy Teshuvah. [Hiskashrus 1025 footnote 15]

[22] Machatzis Hashekel end of 688

[23] Rebbe in Sichah 5750 Tetzaveh p. 351 footnote 130

[24] Sdei Chemed Mareches Purim 5 in name of Ikarei Daat; Piskeiy Teshuvos 688:18; Nitei Gavriel Purim 28:4; See Az Nidbaru 7:8

[25] M”A 692:6

[26] The reason: This is due to the decree of the Sages against reading the Megillah on Shabbos. [M”A ibid]

[27] Regarding if one washed for bread and did not yet say Hamotzi, then if it is prior to 30 minutes before nightfall [Tzeis] he may continue with his meal and it follows the same law as above. If however it is within 30 minutes to nightfall then if he did not yet say Al Netilas Yadayim he may not begin his meal. [Rama 235:2] If however he already said the blessing then he is to eat a Kezayis:Kebeitza of bread and recite Birchas Hamazon. [M”B 235:25]

[28] If, however, he did not eat bread then he must stop eating thirty minutes before nightfall. See previous Q&A!

[29] Kaf Hachaim 692:35 writes one may eat until sunset, however seemingly one may not eat within 30 minutes before nightfall even if it is prior to sunset, as explained in Q&A above in footnotes.

If one began his meal after sunset: If one transgressed and began his meal after sunset, or within 30 minutes before nightfall, then he is required to stop his meal to say Shema, although he is not required to stop his meal to Daven Maariv or hear Megillah. [235:2; Admur 75:5]

[30] 687:1 that one is required to nullify all Mitzvahs in order to hear the communal Megillah reading. Certainly, then one must stop his meal to join this reading. Upashut! See Chapter 7 Halacha 7

[31] Admur 188:17; Ketzos Hashulchan 47:11 footnote 23; M”B 188:33; Piskeiy Teshuvos 682:1

Background: Admur ibid records a dispute regarding whether one may say both the previous days and current day’s extra prayer within Bentching if he began a meal during the day and it continued into the night, with him eating a Kezayis of bread at night. [M”A 188:18 prohibits; Taz 188:7 permits] He concludes that one may do so if the order in the Bentching is that he first recites the previous day’s event and then recites the current night’s event. [Such as one who had a meal on Shabbos afternoon and Motzei Shabbos is Rosh Chodesh in which Ritzei precedes Yaleh Veyavo.] If however the night’s event precedes the previous day’s event then one may not say both prayers even according to the lenient opinion, as it is a contradiction. One is thus to only say the current nights event or the more obligatory event, and Ritzei is more obligatory than Al Hanissim. [Admur ibid; Taz 188:7; M”A 188:18 419:1; Ketzos Hashulchan ibid that this applies according to all; M”B ibid]

Ruling of the Chabad Rabbeim: Practically regarding Ritzei and Yaleh Veyavo the Rebbe ruled, and so is the Chabad custom, to say both the prayer of the night and of the previous day even if the night prayer is said first [i.e. Yom Tov which continues into Shabbos]. This is unlike either opinion brought in Admur ibid, and is unlike the final ruling of Ketzos Hashulchan ibid. [Shaareiy Halacha Uminhag p. 211; Sichah of Simchas Torah 1957; Sefer Hasichos 5704 p. 40] Nevertheless regarding Al Hanissim, there is no precedent to say the Rabbeim would hold that one is to say both prayers even though they form a contradiction, as Al Hanissim is not an obligation to mention as is Yaleh Veyavo and Ritzei. [See Admur ibid; Ketzos Hashulchan 47 footnote 22; M”B ibid] Vetzaruch Iyun.

[32] Ketzos Hashulchan 47 footnote 23; Ashel Avraham Butchach Tinyana 695 [Alternatively the Ashel Avraham ibid suggests to think the Al Hanissim in his mind]

[33] Admur ibid; Ketzos Hashulchan 47:8; As it is a contradiction to have prayed the prayer of the next day and then mention the previous day.

[34] Admur ibid; Ketzos Hashulchan 47:8

Background of Admur ibid: Admur ibid leaves this matter in question and concludes that Shev Veal Taaseh Adif-that it is better not to say it. Vetzaruch Iyun as to the intent of the parentheses there that state “According to what is written here there is no doubt, as it is not better than mentioning Rosh Chodesh”. Perhaps this means to say that when one says Baruch Hamavdil it is like he has mentioned Yaleh Veyavo and hence he certainly can no longer say Ritzei. Vetzaruch Iyun!

[35] Admur ibid; Ketzos Hashulchan 47:8

[36] See my Sefer “The Laws of Erev Shabbos and Motzei Shabbos” Motzei Shabbos chapter 1 Halacha 1!

[37] Elya Raba 299:22; Shaareiy Teshuvah 299:2; M”B 299:40; Piskeiy Teshuvos 299 footnote 110

Other opinions: Some Poskim rule it is forbidden to even do actions of preparation from Shabbos to weekday until one hears Havdala or recites Baruch Hamavdil. [Alef Hamagen 599:5 in name of Achronim; Nitei Gavriel 28:7; Hiskashrus 1025]

Ruling of Admur: Regarding the need to say Baruch Hamavdil prior to performing Melacha Admur 299:15 states “Likewise some permit performing, after Shabbos is over but prior to saying Havdala, all Rabbinical prohibitions which are forbidden simply due to them being a mundane act.” Thus, if preparing from Shabbos to a weekday is considered a mundane act prohibition it would be permitted according to this opinion. In 338:8 Admur rules that the prohibition of preparing on Shabbos for a weekday is due to being a mundane act, and hence accordingly it would be permitted to be performed according to this opinion. However, Tzaruch Iyun if Admur’s final stance on the matter follows this opinion, as a) The first opinion holds that one may not do any of his preparations or work prior to escorting the king through Havdala. This seems to imply that even preparations of Uvdin Dechol are forbidden according to this opinion. Likewise, b) Admur never concludes that we rule like the second opinion and simply states that regarding Yom Kippur we are lenient to follow it. Vetzaruch Iyun if one can learn from Yom Kippur to other places. From here can be understood the source of the ruling of the Alef Hamagen ibid that rules stringently in this matter. It is a wonderment on the Piskeiy Teshuvos ibid that he omitted this first opinion brought in Admur. It is also a wonderment on Nitei Gavriel ibid who completely omits all the Poskim that are lenient in this matter.

[38] According to the above Poskim ibid that one may do preparations prior to saying Havdala, one is not required to say Baruch Hamavdil prior to bringing the Megillah to Shul. However according to those Poskim that rule the Megillah is Muktzah on Shabbos one would be required to recite Baruch Hamavdil prior to moving it, even according to their opinion. Practically the Rebbe in Sichah 5750 Tetzaveh p. 351 footnote 130 mentions that the Megillah becomes Muktzah. Some Melaktim write that one may not bring the Megillah to Shul until after reciting Baruch Hamavdil, and that the world is ignorant of this matter of Halacha. [Hiskashrus 1025; Nitei Gavriel Purim 28:7] They do not mention the many lenient opinions brought above of which the world is able to rely on their opinion.

[39] See 299:19

[40] Admur 254:10 [regarding removing Challah from oven, wine from cellar]; 302:10 [regarding making the beds]; 319:18 [regarding removing fat from soup]; 321:6 [regarding watering vegetables]; 323:6 [regarding washing dishes]; 324:11 [regarding switching plate of food from ox to donkey]; 338:8 [regarding moving fruits from roof]; 611:5 [regarding preparing vegetables on Yom Kippur]

The reason: As it is forbidden to prepare on Shabbos for the sake of a weekday. [254:10; 302:10; 323:6; 503:3; 611:5] And it is forbidden to trouble oneself on Shabbos for the sake of a weekday. [319:18; 321:6; 323:6; 324:11; 338:8; 611:5] Doing so is Rabbinically forbidden [302:10] being that it is a mundane action and a belittling of Shabbos. [338:8]

[41] Elya Raba 299:22; Shaareiy Teshuvah 299:2; M”B 299:40; Piskeiy Teshuvos 299 footnote 110

Other opinions: Some Poskim rule it is forbidden to even do actions of preparation from Shabbos to weekday until one hears Havdala or recites Baruch Hamavdil. [Alef Hamagen 599:5 in name of Achronim; Nitei Gavriel 28:7; Hiskashrus 1025]

Ruling of Admur: Regarding the need to say Baruch Hamavdil prior to performing Melacha Admur 299:15 states “Likewise some permit performing, after Shabbos is over but prior to saying Havdala, all Rabbinical prohibitions which are forbidden simply due to them being a mundane act.” Thus, if preparing from Shabbos to a weekday is considered a mundane act prohibition it would be permitted according to this opinion. In 338:8 Admur rules that the prohibition of preparing on Shabbos for a weekday is due to being a mundane act, and hence accordingly it would be permitted to be performed according to this opinion. However, Tzaruch Iyun if Admur’s final stance on the matter follows this opinion, as a) The first opinion holds that one may not do any of his preparations or work prior to escorting the king through Havdala. This seems to imply that even preparations of Uvdin Dechol are forbidden according to this opinion. Likewise, b) Admur never concludes that we rule like the second opinion and simply states that regarding Yom Kippur we are lenient to follow it. Vetzaruch Iyun if one can learn from Yom Kippur to other places. From here can be understood the source of the ruling of the Alef Hamagen ibid that rules stringently in this matter. It is a wonderment on the Piskeiy Teshuvos ibid that he omitted this first opinion brought in Admur. It is also a wonderment on Nitei Gavriel ibid who completely omits all the Poskim that are lenient in this matter.

[42] Admur 299:15

[43] See 299:19

[44] 693:1

[45] See next footnote

[46] Admur Siddur; Tur; implication of Rama ibid

Other Opinions: Some Poskim rule one is to recite Vihi Noam prior to the Megillah reading, and Veata Kadosh is then said immediately after the reading, in order to be able to proximate Veata Kadosh to the reading. [Orchos Chaim; Kol Bo; Erech Hashulchan 693:2; Yifei Laleiv 2:1; Ruach Chaim 693:1; Moed Lekol Chaiy 31:78; Kaf Hachaim 693:6]

[47] Michaber ibid; Siddur Admur

The reason: Vihi Noam is generally omitted on Motzei Shabbos, if there is a holiday that week, being that it is only said when one has a full week of six workdays ahead of him and on a holiday it is forbidden to perform Melacha. Now Purim is permitted in Melacha from the letter of the law and it is only due to the custom that we do not do Melacha. Hence there is no reason to omit Vihi Noam. [Erech Hashulchan 693:2; Kaf Hachaim 693:5 and 295:8; Shaareiy Teshuvah 295:2]

[48] M”B 693:2

[49] Rama ibid; Darkei Moshe 693:2; Levush; Kneses Hagedola; Yifei Laleiv 2:2

The reason: One is to delay the leave of Shabbos as much as possible. Hence Havdala is delayed until the completion of Maariv. [Gr”a; Levush; M”B 693:3]

Other Opinions: Some Poskim rule one recites Havdala prior to Megillah reading. [Kol Bo; Abudarham; Dvar Shmuel 128 brought in Shaareiy Teshuvah 693:2]

The blessing of Meorei Haeish: Some Poskim rule that the blessing of Meorei Haeish is to be recited prior to the Megillah reading, outside the order of Havdala. The reason for this is because one is benefiting from the light in order to read the Megillah, and hence one should say the blessing on this benefit prior to receiving it. [Opinion in Kol Bo 41; Beis Yosef 693; 298; Orchos Chaim; Perech Shushan 3:2; Beis Yehuda 107; Mahrkash; Birkeiy Yosef 693:1; Erech Hashulchan 693:2; Yifei Laleiv 2:2] Others however rule this is not necessary and hence the blessing of Meoreiy Haeish is delayed until Havdala. [Second opinion in Kol Bo 41; Beis Yosef 298; implication of Rama ibid; Levush ibid; Kneses Hagedola] Practically each community is to follow their custom. [Kaf Hachaim 693:10] The Ashkenazi and Chabad custom is to recite the blessing within Havdala. According to the former opinion, that one is to recite the blessing before the Megillah reading, if the reading was begun while there is still daylight [such as after Plag Hamincha, or even after Tzeis and there is still enough light] then they are not to stop to say the blessing when night begins. [Kaf Hachaim 693:12 unlike Beis Yehuda and Erech Hashulchan ibid]

Reading in private: Regarding if the reading precedes Havdala even by a private reading in one’s home -See Q&A!

[50] See Poskim in next footnote

[51] Rama ibid; Darkei Moshe 693:2; Levush; P”M 693 M”Z 1; Nehar Shalom 693:1; Kaf Hachaim 693:7; M”B 693:2

Other Opinions: Some Poskim rule one does not recite Vayiten Lecha on Motzei Shabbos which is Purim. [Kol Bo brought in Darkei Moshe ibid]

[52] Bigdei Yesha brought in Kaf Hachaim 693:9; Daas Torah 693 [as is the law by Chanukah]; Piskeiy Teshuvos 693:1; Nitei Gavriel 28:8; Hiskashrus 1025 footnote 17

[53] Bigdei Yesha brought in Kaf Hachaim 693:9; Daas Torah 693 [as is the law by Chanukah]; Piskeiy Teshuvos 693:1; Nitei Gavriel 28:8; Hiskashrus 1025 footnote 17

[54] Rama 695:1

[55] Seder Hayom; Elya Raba 695:5; M”B 695:3; Kaf Hachaim 695:11

[56] Rama ibid; One is to drink with great joy and rejoice with his family, distancing from then any fighting or strife. [Elya Raba 695:5 brought in Kaf Hachaim 695:12]

[57] M”B 695:3 based on M”A 695:1 brought in Kaf Hachaim 695:4

[58] Michaber 696:5 in name of Rokeiach

[59] M”A 696:10; M”B 696:15; Kaf Hachaim 696:30. [The M”B and Kaf Hachaim ibid limit the above ruling of the M”A to a case that he does not have a Minyan available in his house.]