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Purim Night:
A. Maariv on Purim night:
Al Hanissim: In Maariv Shemoneh Esrei we add Al Hanissim. [See previous Halacha for the full details!]
Kaddish after Shemoneh Esrei[1] After the Amidah, prior to the reading of the Megillah, a complete Kaddish, with Tiskabel, is recited.[2]
Megillah reading: The Megillah reading is begun after the full Kaddish is recited after Shemoneh Esrei.
Veata Kadosh:[3] After the reading of the Megillah at night the congregation recites Veata Kadosh.[4]
Kaddish after Veata Kadosh:[5] After Veata Kadosh the Chazan recites a complete Kaddish without Tiskabel.
Purim that falls on Motzei Shabbos:[6] [When Purim falls on Motzei Shabbos, Kaddish with Tiskabel is recited immediately after Shemoneh Esrei, as explained above. This is then followed by Megillah reading. The prayer of Vayehi Noam is delayed until after the Megillah reading.[7]] After reading the Megillah[8], the congregation recites Vayehi Noam prior to Veata Kadosh.[9] Havdala is recited after the Megillah reading [and conclusion of Maariv[10]].[11] Vayiten Lecha is recited [after Havdala[12]].[13] [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[14] rule one is to precede Havdala to the Megillah reading in order so he does not do any Melacha prior to Havdala.]
Summary:
In Maariv Shemoneh Esrei we add Al Hanissim. After the Amidah, a complete Kaddish with tiskabel is recited.
The Megillah reading is begun after Kaddish. After the Megillah reading, Ata Kadosh is recited followed by a complete Kaddish without Tiskabel.
Q&A
Is marital relations permitted on Purim night?
Yes.[15] However some Poskim[16] write that based on Kabala it is to be refrained unless it is the night of immersion.
Is the person reading the Megillah to wear a Tallis at night?
It is not the Chabad custom for the Baal Korei to wear a Tallis at night[17], although some are accustomed to do so.[18]
If after the Shul’s reading on Motzei Shabbos one will be reading the Megillah at home to be Motzi other people, should he recite Havdala prior to the reading?[19]
Yes.
Q&A regarding Purim that falls on Motzei Shabbos
Is the Megillah Muktzah on Shabbos Erev Purim?
This matter is disputed in Poskim regarding Purim that falls on Shabbos. According to the stringent opinion, on Shabbos Erev Purim the Megillah is Muktzah starting from Plag Hamincha. See end of Chapter 7 in Q&A for the full details of this subject!
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.[20] It is prohibited to even tell a child to bring it.[21] Some Poskim[22] 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. Others[23] 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[24] record that the custom is to bring the Megillah to Shul on Erev Shabbos. However the Rebbe[25] 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?[26]
Yes.
May he use a Kosher Megillah to prepare the reading? Yes. 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!
Baruch Hamavdil:[27]
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[28] 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.[29] It is likewise proper for men to not do any Biblical Melacha until the conclusion of Maariv.[30]
B. Eating prior to Megillah reading :[31]
It is forbidden to eat prior to hearing the Megillah reading at night.[32] This applies even if it is difficult for one to continue fasting Taanis Esther until the end of the Megillah reading.[33] [This applies equally to men and women.[34]] However in a time of great need [such as one who feels very weak due to the fast or one who is sick[35]] one may eat a small snack prior to hearing the Megillah reading.[36] The definition of a snack is up to 57.6 grams of bread [or Mezonos[37]] and 57.6 grams worth of an [alcoholic[38]] beverage.[39] [Such a person may drink an unlimited amount of other liquids, such as water, tea, and coffee, and eat an unlimited amount of fruits.[40]] If the above amount does not suffice, and the delay of a proper meal can possibly damage his health, then he may be lenient to eat even more than the above amount, so long as he appoints a person to remind him to read or hear the Megillah.[41]
Q&A
May women eat prior to hearing Megillah?[42]
No. The above law applies equally to both men and women. However if she feels weak and the continued fast could damage her health, such as nursing or pregnant women[43], then she may eat a regular meal prior to the Megillah reading.
In Jerusalem, until when may they eat on Erev Purim [the 14th] ?[44]
One who is celebrating Purim on the 15th may eat and drink on Erev Purim, the 14th, until sunset [however not within thirty minutes prior to nightfall[45]]. If one Davened Maariv prior to sunset then he may not eat from that point and onwards
If one began a meal on Erev Purim must he stop eating when nighttime arrives?[46]
- Example: In Jerusalem one had a meal towards the late afternoon of the 14th, must he stop eating when night arrives? Purim fell on Motzei Shabbos, must one stop eating Shalosh Seudos when nighttime arrives?
One was Halachicly not required to fast and began his meal near sunset of the 13th, must he end his meal when nighttime arrives?
The law: If one began[47] his meal with bread[48] prior to sunset[49] he is not required to stop eating when sunset arrives. [However one is required to stop to join the communal Megillah reading.[50]] Regarding whether he is to say Al Hanissim, see previous Halacha 4D!
If one who plans to celebrate Purim on the 15th in Jerusalem, is participating in a meal on the 14th outside of Jerusalem, must he stop eating when sunset arrives?
If one began the meal prior to sunset he is not required to stop eating once sunset arrives, as explained above. [However one is required to stop to join the communal Megillah reading.[51]]
C. May one sleep prior to Megillah reading?
One may not go to sleep prior to Megillah reading.[52] One may not even take a very short nap.[53]
D. 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] Nevertheless, one does not fulfill his Purim meal obligation with the meal eaten at night[58] and thus one should save the more festive delicacies for the Purim meal the next day.[59] [Some Poskim[60] rule that one is not to eat meat during the night meal[61], however this is not the accepted custom.[62] Practically each area is to follow his custom.[63] Many Poskim[64] rule one is to eat the accustomed Zaronim [grains and legumes] specifically on the night of Purim, after the fast.]
E. Tachanun in Kerias Shema Sheal Hamita:
Tachanun is omitted in the recital Kerias Shema Sheal Hamita.[65] This applies for both the nights of the 14th and the 15th.[66]
Is marital relations permitted on Purim night?
Yes.[67] However some Poskim[68] write that based on Kabala it is to be refrained unless it is the night of immersion.
[1] M”A 693/1; Elya Raba 693/5; Siddur Admur [so is the custom]; M”B 693/1 based on Maharil 56; Rokeiach; Tosafus; Hagahos Maimanis
Other Opinions: Some Poskim rule one is to recite a half Kaddish after Shemoneh Esrei and then recite a complete Kaddish with Tiskabel after the Megillah reading and Ata Kadosh. [Abudarham; Kol Bo 45; Levush; Taz 693/1]
[2] The reason: The reason we recite a full Kaddish after Shemoneh Esrei and do not delay it until after Ata Kadosh, as is done on a regular Motzei Shabbos, is because some were accustomed to Daven Maariv early and then wait until nightfall to begin the Megillah reading. Thus in order to prevent a long interval between the Kaddish Tiskabel and Maariv they instituted to say it immediately after Shemoneh Esrei. [Elya Raba brought in P”M 693 A”A 1; Likkutei Mahrich]
[3] 693/1; Siddur Admur; Second opinion in Tur; Shulchan Gavoa 693/1; Kaf Hachaim 693/3
Other Opinions: Rav Amram, brought in Tur, writes that the congregation is to recite Uva Letziyon after the Megillah reading at night. This is not our custom being that the main redemption will not occur at night. [second opinion in Tur ibid]
[4] The reason for reciting Veata Kadosh: As this verse is included in Psalm 22 which refers to Esther which said “Keili Keili Lama Azavtani”. It is also from a verse in this psalm that the reading of Megillah at both night and day is derived. [“Ekra Yomam Velo Seaneh Valayla Velo Dumiya Li”] [Kol Bo 45; Shulchan Gavoa 693/2; Kaf Hachaim 693/4]
[5] Siddur Admur; M”A 693/1; M”B 693/1; P”M 693 A”A 1; Bigdei Yesha; Siddur Yaavetz; Derech Hachaim; Likkutei Mahrich; Aruch Hashulchan 693/2; Luach Eretz Yisrael [Tukichinsky]
Other Opinions: The Elya Raba 693/5 [brought in M”B ibid] rules one may say Tiskabel also by this Kaddish that is recited after Veata Kadosh despite the fact he already recited Tiskabel within the Kaddish recited after Shemoneh Esrei. The reason is because the Tiskabel is going on the Seder Kedusha that was recited within Veata Kadosh. The Kaf Hachaim 693/1 concludes that each community is to follow his custom. Nevertheless the widespread custom is not to say Tiskabel. [Piskeiy Teshuvos 693/2]
[6] 693/1
[7] See next footnote
[8] Admur Siddur; Tur; implication of Rama ibid
Other Opinions: Some Poskim rule one is to recite Vayehi 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]
[9] Michaber ibid; Siddur Admur
The reason: Vayehi 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 work days 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 Vayehi Noam. [Erech Hashulchan 693/2; Kaf Hachaim 693/5 and 295/8; Shaareiy Teshuvah 295/2]
[10] M”B 693/2
[11] 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!
[12] See Poskim in next footnote
[13] 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]
[14] 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
[15] Those Poskim [M”B 240/7; M”A 240/2; Or Tzaddikim 27/1] which list the days that marital relations are to be refrained from based on Kabala do not mention Purim as one of these days.
[16] Taharas Yisrael 240/11 in name of Igeres Ramaz 4/18
[17] Otzer Minhagei Chabad 81
[18] Nitei Gavriel p. 232; Piskeiy Teshuvos 690/1
[19] 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
[20] 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]
[21] Shaareiy Teshuvah ibid
[22] Shaareiy Teshuvah 693/1; Luach Kolel Chabad and Shevach Hamoadim p. 140
[23] 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]
[24] Machatzis Hashekel end of 688
[25] Rebbe in Sichah 5750 Tetzaveh p. 351 footnote 130
[26] Sdei Chemed Mareches Purim 5 in name of Ikarei Daat; Piskeiy Teshuvos 688/18; Nitei Gavriel Purim 28/4; See Az Nidbaru 7/8
[27] See my Sefer “The Laws of Erev Shabbos and Motzei Shabbos” Motzei Shabbos chapter 1 Halacha 1!
[28] 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.
[29] 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.
[30] See 299/19
[31] 692/4
[32] Rama ibid
The reason: As prior to fulfilling any command that has a specific time to be fulfilled [such as Shema of Maariv] the law prohibits eating beforehand due to that one may come to forget to fulfill the command. [M”B 692/15] See Levush 692/4; Nitei Gavriel 32 footnote 1 that the reason the eating law before Megillah is more severe than before other Mitzvos is because they suspected one may come to continue in eating due to the hunger caused by the fast.
[33] Rama ibid
[34] See Q&A!
[35] M”B 692/14 in name of Derech Hachaim 3; Kaf Hachaim 692/36
[36] M”A 692/7; Elya Raba 692/11; M”B 692/14; Kaf Hachaim 692/36
Thus it is better to eat a snack prior to Megillah reading than to have to resort to reading it before nightfall, by Plag Hamincha. [ibid]
Other Opinions: Some opinions rule one may not be lenient to eat any food before the reading. [Terumas Hadeshen 109]
[37] Piskeiy Teshuvos 692/8 based on P”M 431 A”A 4
[38] Piskeiy Teshuvos 692/8 based on M”A 232; M”B 232/35
[39] M”B 692/14 in name of Derech Hachaim 3; Kaf Hachaim 692/36
[40] Piskeiy Teshuvos 692/8 based on M”A 232; M”B 232/35
[41] M”B 692/16; Kaf Hachaim 692/38
Other Opinions: The M”A 692/7 writes in the name of the Maharil that one may not eat prior to the Megillah reading even if he is sick, unless it will lead to danger. The M”B ibid negates this opinion on the basis that if he is sick he is exempt from fasting all together on the fast. [Shaar Hatziyon 692/29]
[42] Piskeiy Teshuvos in name of Salmas Chaim 104
[43] See Chapter 4 Halacha 1D that nursing and pregnant women are exempt from fasting all together.
[44] Kaf Hachaim 692/35
[45] Seemingly one should be forbidden to begin a meal or eat starting from a half hour before nightfall, irrelevant of the time of sunset, [as rules Michaber 235/2 regarding Maariv, 232/2 regarding mincha, and Admur 70/5 regarding Shacharis]. Hence in Israel that there is only about 20 minutes before sunset and nightfall, the prohibition should begin starting from ten minutes before sunset. Veztaruch Iyun on the Kaf Hachaim ibid which simply writes sunset.
[46] Admur 70/5 regarding eating before Shacharis; 188/17 regarding Al Hanissim; Michaber 232/1 regarding eating before Mincha; M”B 235/21; 692/15
Background:
In 70/5 Admur rules that if one began a meal prior to thirty minutes before Alos then he is not required to stop his meal even to say Shema [although practically he is stringent regarding Shacharis due to an external reason]. This ruling is repeated in Michaber 232/2 regarding Mincha; In 235/2 regarding Maariv. In 188/17 Admur discusses the law regarding one that had a meal on Erev Shabbos and Erev Rosh Chodesh and finished his meal after night, does he say Yaleh Veyavo or Ritzei. He then concludes “and so is the law regarding Purim and Chanukah”. Thus we clearly see that if one started a meal before Purim he is not required to end his meal when Purim begins and thus he is even to say Al Hanissim if he ate a Kezayis into the night as explained there.
Chumra of the Rokeaich: The Rokeiach writes that the custom of the Chassidim Harishonim was to fast until one performs a Mitzvah that comes from time to time. [Rokeiach Eirusin Unisuin p. 239] Perhaps based on these words one is not to eat past sunset until he hears Megillah, irrelevant of the above discussion brought in Poskim ibid. In truth however one can say this only applies by a Mitzvah done by day, as it is considered a fast since he will not eat the entire day until he does the Mitzvah. However here since one already ate before sunset, what would be the purpose of now fasting. Vetzaruch Iyun.
[47] 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]
[48] If however he did not eat bread then he must stop eating thirty minutes before nightfall. See previous Q&A!
[49] 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]
[50] 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
[51] 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
[52] Taz 692/3; Terumas Hadeshen 109; M”B 692/15
The reason: As prior to Maariv it is forbidden to sleep. Hence certainly regarding the Mitzvah of Megillah, which is so great that it pushes off other Mitzvos, one may not sleep beforehand. [M”B ibid]
[53] M”B 692/15; Kaf Hachaim 692/34
[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 ibid; As the verse states “days of festivity” that the obligation is by day and not night. [Levush 695]
[59] M”B 695/3
[60] M”A 695/6 in name of Kol Bo; Levush 695; Brought in Shaar Hatziyon 695/12
[61] In order to emphasize that it is not the Purim Seuda, as otherwise people may mistakenly think one can fulfill the Seuda by night. [M”A ibid]
[62] Elya Raba 695/5; P”M 695 A”A 6; Kaf Hachaim 695/10
[63] Shaar Hatziyon 695/12
[64] M”A 695/6; M”B 695/11; Beis Yosef brought in Kaf Hachaim 695/25
[65] Michaber 693/3
[66] M”B 693/8
[67] Those Poskim [M”B 240/7; M”A 240/2; Or Tzaddikim 27/1] which list the days that marital relations are to be refrained from based on Kabala do not mention Purim as one of these days.
[68] Taharas Yisrael 240/11 in name of Igeres Ramaz 4/18
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