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Summary
2. The Purim attire
- One should wear Shabbos clothing throughout the day of Purim [starting from the previous night].
- It is accustomed to wear costumes on Purim. Children are accustomed to wear crowns on Purim and those who do so are blessed.
- It is accustomed on Purim to allow males to wear the clothing of females and vice versa. However many Poskim challenge this custom and thus practically one is not to do so. Some write it is to be avoided even by children. If it is recognizable that the person is a man or woman, and he or she merely wears a single clothing of the opposite gender, there is room to be lenient.
- Many Purim costumes contain Biblically forbidden Shatnez and according to all may not be worn.
3. Al Hanissim:
- One is to recite Al Hanissim both by night and day. It is recited within Birchas Hamazon during the Birchas Haaretz and within Shemoneh Esrei by Birchas Modim.
- If one did not recite Al Hanissim in Shemoneh Esrei he has nevertheless fulfilled his obligation and is not required to repeat the prayer. If he remembered before reciting Hashem’s name in the blessing of “Hatov Shimcha” then he is to return and recite Al Hanissim. This applies even if he already said Baruch Ata but did not yet say Hashem’s name. If, however, one has already recited Hashem’s name then he may not go back. In such a case there are opinions which say that if one has not yet concluded his prayer he is to recite it prior to the last Yehyu Leratzon said prior to taking three steps back.
- If one did not recite Al Hanissim in Birchas Hamazon he has nevertheless fulfilled his obligation. If he remembered before reciting Hashem’s name in the blessing of “Al Haaretz Veal Hamazon” then he is to go back to Al Hanissim. If, however, one has already recited Hashem’s name, then if one has not yet concluded Birchas Hamazon, he is to recite “Harachaman Hu Yaaseh Lanu Nissim Viniflaos Kemo Sheasa Laavoseinu Bayamim Haheim Bezman…Bimeiy Mordechai”, in the orders of Harachmans which are recited.
- If one began eating a meal during the day of Erev Purim and ended the meal at night, after Purim has begun, then if he ate a Kezayis of bread after nightfall he is to recite Al Hanissim in Birchas Hamazon. If the Purim meal extended into the night of Motzei Purim one is to nevertheless recite Al Hanissim in his Bentching. If one Davened Maariv prior to Bentching he no longer says Al Hanissim in Bentching.
- Al Hanissim is not recited on the 15th which is Shushan Purim [in areas that celebrated on the 14th]. Nevertheless, if one accidently recited it on the 15th he is not required to repeat the prayer.
- The inhabitants of Jerusalem which celebrate Purim on the 15th are to recite Al Hanissim only on the 15th and not on the 14th. The inhabitants of a city which celebrates Purim on both the 14th and 15th due to doubt are to say Al Hanissim on both days.
Full Details
- What attireis to be worn on Purim?
- Wearing Shabbos clothing:[1]
One should wear Shabbos clothing throughout the day of Purim [starting from the previous night[2]].
Maaseh Shehaya Importance of wearing Shabbos clothing on Purim:[3] The Tzaddik of Zichlin, Reb Shmuel Aba, was extremely particular that people in his community celebrated Purim properly and wore elegant clothing. It occurred one year that everyone came to the Megillah reading dressed in their best Shabbos and Yom Tov attire with exception to one member of the congregation that came dressed in weekday clothing. When he was asked why he is not dressed in his Shabbos clothes he answered that Purim is not a holiday just like fever is not an illness. The Rebbe then entered the Shul and told the man that by us Purim is a holiday and fever is an illness. As soon as the man returned home, he got struck with a sudden fever. The man regretted his ways and called the Rebbe to bless him with a complete recovery. The Rebbe told him “so now you know that fever is an illness, all that’s left for you to also know is that Purim is a holiday.” The man remained ill until Purim of next year in which he became completely cured.
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- Costumes:[4]
It is accustomed to wear costumes on Purim.[5]
Wearing clothing of the other gender:[6] It is accustomed on Purim [and by Chasunas[7]] to allow males to wear the clothing of females and vice versa.[8] [However, many Poskim[9] challenge this custom[10] and thus practically one is not to do so. Some write it is to be avoided even by children.[11] If it is recognizable that the person is a man or woman, and he or she merely wears a single clothing of the opposite gender, there is room to be lenient.[12]]
Shatnez:[13] It is customary on Purim to be lenient to allow one to wear clothing that contain merely Rabbinically forbidden Shatnez.[14] However there are opinions that forbid doing so. Practically the custom is like the former opinion [although many Poskim[15] conclude one is to be stringent even regarding Rabbinical Shatnez].
Summary: It is a vintage custom to wear costumes on Purim. Nevertheless, one is to avoid wearing clothing of the opposite gender or clothing that contains even Rabbinical Shatnez.
Q&A Wearing Crowns:[16] Children are accustomed to wear crowns on Purim and those who do so are blessed.
Shatnez alert: Many Purim costumes contain Biblically forbidden Shatnez and according to all may not be worn. This is especially found in army costumes from Eastern Europe.[17]
May one dress up like Haman?[18] One is to prevent children from dressing like Haman in order so they do not have any similarity to the Rasha. This applies even for Purim plays.
On Purim Meshulash in Jerusalem, when are the children to dress in costumes?[19] The custom is to dress in costumes on Sunday.
When Purim falls on Motzei Shabbos may one begin wearing costumes before Shabbos is over?[20] No. One must wait until Shabbos is over prior to changing into costumes. This applies likewise to children. [Some Poskim[21] 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.[22] It is however proper for men to not do any Biblical Melacha until the conclusion of Maariv, even after reciting Baruch Hamavdil.[23]]
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May one do magic tricks on Purim?[24] Many Poskim forbid doing magic tricks even on Purim.
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- Purim Shpeil:[25]
Many have the custom of making a Purim play to mock the evil doers that appeared throughout our history. However, one must beware not to shame or embarrass another person. One may not make a play mocking Tzaddikim and notable people mentioned in Tanach.
The power of a Purim play:[26] Many stories are told of the power of the Purim plays, and how even Tzaddikim would participate in these plays and impersonate different members of the government. Many miracles and nullification of decrees occurred as a result of these plays. Many connect the peculiar events that occurred during the Farbrengen of Purim 1953 to the death of Stalin on that day, Purim 1953.[27]
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- Acts of playful stealing:[28]
Those that are accustomed to snatch [foods] from each other out of playfulness and good humor, resultant of the Purim spirit, are not considered to transgress the prohibition of stealing, and so is the custom. [This applies from the first night of Purim until after the Purim meal on the second night, for a total of two nights and one day.[29] One may even say a blessing over such foods.[30] Nevertheless it is best to refrain from such acts.[31]]
Learning Miseches Shikorim or Miseches Purim:[32] It is forbidden to learn Miseches Shikorim or Miseches Purim even on Purim.
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- Al Hanissim:[33]
- When is it recited?
One is to recite Al Hanissim both by the night and day of the 14th.[34] It is recited in Birchas Hamazon[35], within the blessing of Birchas Haaretz, and in Shemoneh Esrei within the blessing of Modim.[36] It is to be recited during Maariv of the 14th, even though the Megillah was not yet read.[37] [The custom is to recite Veal Hanissim, with an additional Vav, by both Birchas Hamazon and Shemoneh Esrei.[38]] If one did not recite Al Hanissim he has nevertheless fulfilled his obligation and is not required to repeat Shemoneh Esrei [or Birchas Hamazon].[39]
Shushan Purim:[40] Al Hanissim is not recited on the 15th, which is Shushan Purim, [in areas that celebrated on the 14th]. Nevertheless, if one accidently recited it on the 15th he is not required to repeat Shemoneh Esrei.[41]
One who is Davening Maariv before sunset on the 13th:[42] One who is Davening Maariv early [after Plag Hamincha] of the 13th, which is Erev Purim, is to recite Al Hanissim in Shemoneh Esrei. This is despite the fact that he not yet read the Megillah.
Jerusalem:[43] The inhabitants of Jerusalem, which celebrate Purim on the 15th, are to recite Al Hanissim only on the 15th and not on the 14th.
Cities that celebrate on both the 14th and 15th:[44] The inhabitants of a city which celebrates Purim on both the 14th and 15th due to doubt [see Chapter 5 Halacha 1C] are to say Al Hanissim on both days.
Q&A Is one who traveled to or from Jerusalem and is celebrating Purim on the 14th or 15th due to doubt, is he to say Al Hanissim?[45] Yes.
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- What is one to do if he forgot to recite Al Hanissim in Shemoneh Esrei?[46]
If one did not recite Al Hanissim he has nevertheless fulfilled his obligation.[47] If he remembered before reciting Hashem’s name in the blessing of “Hatov Shimcha” then he is to return and recite Al Hanissim.[48] This applies even if he already said Baruch Ata but did not yet say Hashem’s name.[49] If however one has already recited Hashem’s name then he may not go back.[50] Some opinions say that if he omitted Al Hanissim in its proper area, then if he has not yet concluded Shemoneh Esrei, he is to recite Al Hanissim prior to the last Yiyu Leratzon that is said prior to taking three steps back.[51]
Q&A on Shemoneh Esrei Is the Chazan to announce Al Hanissim prior to beginning Shemoneh Esrei? Maariv: Some Poskim[52] rule Al Hanissim may be announced prior to Shemoneh Esrei, after Kaddish. Others[53] rule it may not be announced. Practically the custom is not to announce it[54], and so is the final ruling of Admur and the Chabad custom.[55] Rather upon the Chazan reaching Al Hanissim he is to recite the first words aloud.[56] Shacharis:[57] Al Hanissim may not be announced prior to Shemoneh Esrei of Shacharis. Mincha: There is no prohibition involved in announcing Al Hanissim prior to Mincha.
What is the law if one recited Al Hanissim by Birchas Avoda of Shemoneh Esrei, instead of Birchas Hodaah?[58] He fulfills his obligation and is continue with the prayer.
Is one to skip Al Hanissim in order to say Kedusha with the congregation?[59] No. One is to say Al Hanissim even if doing so will come at the expense of him saying Kedusha with the congregation.
What is the law if one accidently said Al Hanissim in Shemoneh Esrei on the 15th, Shushan Purim?[60] If one accidently recited Al Hanissim on the 15th he is not required to repeat the prayer.
What is the law if one who celebrates in Jerusalem accidently said Al Hanissim in Shemoneh Esrei on the 14th?[61] He is not required to repeat the prayer. |
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[1] Rama 695:2 in name of Maharil
The Chabad custom-Wearing a silk Kapata: Sefer Haminhagim [English] p. 172 records the custom of the Rebbe to wear the silk overcoat [Kapata/Sirtuk] on Purim. The Rebbe explicitly states there that this is not meant as a directive for the public and is only the custom of Beis Harav. Nevertheless, the custom amongst Chabad Chassidim has become to wear their regular Yom Tov clothing on Purim, as stated above in the Rama. This includes wearing the Shabbos overcoat, which is meant to be of silk. [See Otzer Minhagei Chabad 78; Hiskashrus 1025 footnote 15]
[2] Kaf Hachaim 695:22; Rav Chaim Vital would immerse in a Mikveh on Erev Purim and change into Shabbos clothing for Purim night and day. [Kaf Hachaim 695:13]
[3] Sipurei Chassidim [Zevin] Purim 15
[4] Rama 696:8
[5] Rama ibid
Background:
The custom behind wearing a costume is first mentioned in the Sefer Even Bochen 39 [written by Klonumis ben Kolnumis in the 1200’s]. It is later mentioned in the responses of Rav Yehuda of Mintz [Mahriy Mintz 16]. It is also mentioned in Minhagei Worms 261; Elya Raba 696:15; Mahrahm Chagiz 543. The Rebbe mentions this custom in Hisvadyos 1985 3 p. 1588
The reason: There are many reasons attributed to this custom: Just like Hashem hid himself from us during the decrees of Purim, similarly we hide ourselves behind clothing and masks that conceal our faces. [Bnei Yissachar 60:1, brought in Taamei Haminhagim 892] Alternatively it is in order not to shame the paupers who receive the gifts of Matanos Laevyonim. [Minhagei Kol Aryeh] Alternatively it is done to commemorate the downfall of Amaleik who dressed like the Canaanites during the times of Moshe. [Ketzos Hashulchan supplements in back of first Sefer]
[6] Rama ibid; Mahriy Mintz 16; Hisorerus Teshuvah 500
[7] Yireim 96, brought in Taz Yoreh Deah 182:4; Shach 182:7
[8] The reason and other opinions: This is not forbidden due to the cross-dressing prohibition as the intent is for mere joy [as opposed to promiscuity]. Nevertheless, according to some opinions, there remains a prohibition for a man to wear women’s clothing, or vice versa, even in such a case. Practically the custom is like the lenient opinion. [Rama ibid]
[9] Bach brought in Taz Yoreh Deah 182:4 [Taz concludes “One who is stringent is blessed”]; Shach 182:7; Yireim 96; Teshuvas Harambam; Shalah; Kneses Hagedola; M”B 696:30; Kisei Eliyahu 696:3; Birkeiy Yosef 696:13 and Yoreh Deah 182:3; Beis Oved 696:10; Kaf Hachaim 696:57; Aruch Hashulchan 696:12
[10] The reason: As the allowance to wear clothing of the opposite gender for mere playfulness is only in a case that one does not appear like the opposite gender, being that he:she remains wearing clothing of also his:her gender. [See Shach ibid and Atzei Levona 182]
[11] Piskeiy Teshuvos 696:14; Nitei Gavriel 75:7
[12] M”B 696:30 in name of P”M; Implication of Shach 182:7 as explained in Atzei Levona
[13] Rama 696:8
[14] What is Rabbinical Shatnez? See Yoreh Deah 300:1 regarding a Leved [a leved is a cloth which is made without weaving and sewing] that according to the Michaber ibid it is Biblically forbidden. The majority of Poskim however, including the Rama, hold that it is only Rabbinically forbidden. [Shach 300:1]
[15] Shlah brought in M”B 696:30; Aruch Hashulchan 696:12
[16] Hisvadyus 1988 2:484
[17] Luach Davar Beito; Hiskashrus 1025; Rabbi Blumenkrantz 2005 p. 418
[18] Otzer Minhagei Chabad 60 based on Likkutei Sichos p. 280
[19] Piskeiy Teshuvos 696:14
[20] 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] 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.
[22] Admur 299:15
[23] See 299:19
[24] See Yoreh Deah 179:15; Shach 179:17; Chachmas Adam 75; Kitzur SHU”A 166:4; Shevet Halevy 5:129; Yechaveh Daas 3:68; Yabia Omer 5:14; Yavin Daas 119 [permits if tell the audience that it is illusions]; Igros Moshe Yoreh Deah 4:13 [permits magic tricks]; Piskeiy Teshuvos 696:14
Opinion of Rebbe: See Igros Kodesh 16:30; Hiskashrus 772; 823
[25] See Piskeiy Teshuvos 696:14; Nitei Gavriel 74; Mishneh Halachos 3:148; Maharitz 56; Toras Menachem 1984 2:1179; Shulchan Menachem 3:325
[26] See Sipurei Chassidim [Zevin] Purim 4 [a story with the Shpola Zeida]; story 10 [story with Reb Tzevi of Ziditchov]
[27] See Beis Moshiach 641; Mamar of “Al Kein Karu Hayamim Haeilu Purim” recited on Purim 1953 [Mugah].
[28] Rama 696:8
[29] Terumos Hadeshen 110; Elya Raba 696:16; M”B 696:31; Kaf Hachaim 696:59
[30] Elya Raba 696:17; M”B 696:32; Kaf Hachaim 696:58
[31] Shlah 261; Elya Raba 696:17; M”B 696:31; Kaf Hachaim 696:60
[32] Beir Heiytiv 6976:13; Dvar Shmuel 193; Ruach Chaim 696:8; Kaf Hachaim 696:61; The above Poskim write Miseches Shikorim however seemingly they refer to Miseches Purim. See Nitei Gavriel 74:5; Introduction of Bris Mateh Moshe which writes the Sefer is to be placed in Cherem and destroyed from one’s possession.
[33] Mchaber 693:2
[34] Michaber ibid
[35] Nevertheless this is not an obligation as Purim does not contain a Musaf sacrifice. [Admur 188:17]
[36] 682:1 regarding Chanukah; The reason it is recited within Birchas Modim is because the entire festival of Chanukah [and Purim] is for praise. [Taz 682:1; M”B 682:2]
[37] Rama ibid
[38] M”B 682:1
[39] Rama ibid
[40] Rama ibid; Bach; Beis Yosef in name of Orchos Chaim
The reason: As the miracle did not occur on the 15th and hence the prayer of Al Hanissim is not relevant to this day and is considered an interval. [M”B 693:6]
Other Opinions: Some Poskim rule that if one desires, he may say Al Hanissim also on the 15th. [Nemukei Orach Chaim 693:1; Mor Uketzia; Maharil Hilchos Purim; Rav of Komrana and other Tzaddikim] The Divrei Yatziv negates his opinion. [2:299] Nevertheless one who is keeping Purim on the 15th due to doubt may be lenient to say Al Hanissim. [Piskeiy Teshuvos 693:4]
[41] Taz 693:3; M”A 693:1; Elya Raba 693: 2; P”M 693 A”A 1; Birkeiy Yosef 693: 2; Nehar Shalom 693:3; Erech Hashulchan 693:3; M”B 693:6; Kaf Hachaim 693:15; See Derech Hachaim 33:29, 46, 52, 72 and Ketzos Hashulchan 21:4 that this applies anytime of the year, that if one accidently said Al Hanissim he is not required to repeat Shemoneh Esrei being that he did not say an absolute lie but simply added to his prayer. So is also implied from Admur 108:18 who does not mention Al Hanissim in the dispute mentioned regarding one who accidently said Yaleh Veyavo in Shemoneh Esrei. [Ketzos Hashulchan ibid footnote 8]
Other Opinions: Some Poskim rule if one recited Al Hanissim on the 15th he is required to repeat Shemoneh Esrei. [Bach; Peri Chadash brought in Poskim ibid]
[42] M”B 693:4; Kaf Hachaim 693:13
[43] Piskeiy Teshuvos 693:4
[44] Peri Megadim 693 M”Z 3; M”B 693:6; Har Tzevi 2:128; and so concludes Piskeiy Teshuvos 688:6; See Minchas Yitzchak 8:54
Other Opinions: Some Poskim rule that one does not say Al Hanissim on the 15th, and that so was the custom of the Arizal, due to worry of it being an interval in prayer and Birchas Hamazon. [Kaf Hachaim 688:23; 693:16; Ben Ish Chaiy Tetzaveh 14; Sefer Eretz Yisrael of Rav Tukichinsky; Arizal in Shaar Hakavanos Purim 1] However see Nemukei Orach Chaim 693:1 that explains it was only during Chazaras Hashatz that the Arizal did not want to say Al Hanissim, however by the private Shemoneh Esrei one can assume that he said it. At the very least one cannot state for certain he did not say it, being that certainly the Arizal did not pray the private Shemoneh Esrei aloud. [ibid]
[45] Piskeiy Teshuvos 693:4
[46] 682:1
[47] Michaber ibid
The Reason: As the holiday of Purim is not Biblical [M”B 682:3] and does not contain a Musaf sacrifice. [P”M 682 M”Z 2; Admur 188:17]
May one repeat the prayer as a Tefilas Reshus:Nedava if he chooses? Some Poskim rule one may not repeat Shemoneh Esrei even as a Nedava in order to recite Al Hanissim. [Rosh; Kneses Hagedola; brought in Kaf Hachaim 682:5] Others however rule one may repeat the prayer as a Nedava if he knows that he is able to concentrate properly. [Shaareiy Teshuvah 682]
[48] Some say that if he remembered prior to reciting Hakeil Yeshuaseinu then he is to say Al Hanissim and return to Vial Kulam. If however he already said Hakeil Yeshuaseinu then he is to say it in the area that he remembers and then continue from where he left off. [Hiskashrus 1025; See Admur 582:6 regarding Zachreinu; however according to the M”B and other Poskim there who argue, in this case as well one would always return to the words of Veal Kulam.]
[49] Michaber ibid
[50] This applies even if he did not yet begin the next blessing. [Kaf Hachaim 682:9]
What is the law if one went back to recite it? He is to stop in middle and continue from where he left off in Shemoneh Esrei. [Michtam Ledavid 22; Birkeiy Yosef 682:2; Shaareiy Teshuvah 682; Mamar Mordechai 682:2; Kaf Hachaim 682:6]
[51] Elya Raba 682:2; Mamar Mordechai 682:3; M”B 682:4; Kaf Hachaim 682:12
[52] Abudarham; M”A 236:1 [that so is the custom]; M”B 236:7
Background:
The Michaber 236:2 [based on Rashba 293] rules one may announce Yaleh Veyavo between Kaddish and Shemoneh Esrei and it is not considered an interval being it is done for a need of the prayer. So rules also Bach and Levush. The M”A ibid questions whether this would likewise apply to Al Hanissim which is not an obligation to be said in the prayer and hence if one skipped it the prayer is not required to be repeated. He concludes that the custom is to say it and so rules M”B ibid.
[53] Mamar Mordechai 236:2; Rashal brought in Kaf Hachaim 236:16; Siddur Admur
Background: The Rashal argues on the entire ruling of the Michaber based on Rashba and says it is never allowed to announce anything before Shemoneh Esrei. The Mamar Mordechai ibid rules that although one may announce Yaleh Veyavo and Vesen Tal Umatar one may not announce Al Hanissim.
[54] Likkutei Mahrich; Kaf Hachaim 236:16 that so is custom of Jerusalem; Piskeiy Teshuvos 682:2;
[55] Siddur Admur and Sefer Haminhagim p. 69 [English] regarding Yaleh Veyavo and certainly this would apply to Al Hanissim
[56] Kaf Hachaim ibid; See also Rashal ibid
[57] Taz 114; P”M 236; Shaar Hatziyon 236:4
[58] Yosef Ometz 682:8; Ikarei Hadaat 35:35; Shaar Hatziyon 682:2; Kaf Hachaim 682:8
[59] Tzemach Tzedek Choshen Mishpat 11; Piskeiy Teshuvos 682:2
[60] See sources brought above in A under “Shushan Purim”!
[61] Piskeiy Teshuvos 693:4
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