Parshas HaShavua T’tzvaveh and Purim Laws

Dear Friends,

We hope that you had a good week this week.

This upcoming week, we are all looking forward to celebrate Purim, each in
their own way. Following is our usual weekly Parsha write-up. Additionally,
we have added a write-up on Purim followed by the Laws of Purim.

If you have any queries, please don't hesitate to contact us.

Wishing you a Purim Sameach,

Rabbi Avraham Goldstein, Rabbi Yitzchak Goldstein and Rabbi Dovid Goldstein

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This Devar Torah was written by Rabbi Henach Leibowitz, shlitah
Parashas T'tzvaveh

I. Torah Study's Impact Upon Your Life

And these are the garments they shall make… (Shmos 28:4)
Two thousand years ago, a gentile was passing by a cheder. Something inside
caught his attention. He listened in. A rebbe was teaching Parashas
T'tzaveh. "And these are the garments they shall make (for the Kohen
Gadol), choshen, ephod…" The rebbe described in vivid detail the
intricately detailed garments of the Kohen Gadol. The students were
enraptured – and so was the eavesdropper. The gentile thought to himself,
"I will convert to Judaism and become a Kohen Gadol, and then I will possess
these exquisite garments."
He went to Hillel with the request that the sage convert him, so that he
could become the Kohen Gadol. Hillel said to him, "It is not easy to be a
Kohen Gadol. There are many complicated laws about his role in the Temple
service. Why don't you first learn the laws of the Kohen Gadol and then we
can convert you?"
The new student began to learn with a fiery zeal. Eventually, he came
across the verse, "And the stranger that approaches (the sanctuary) shall
surely die" (Bamidbar 1:51). He asked, "Who is this stranger the Torah is
referring to?" He was told, "Anyone who was not born a kohen, even Dovid
HaMelech." He logically concluded, "If a Jew by birth will die for entering
the Holy of Holies because he is not a kohen, certainly I, who was not even
born Jewish, will suffer the same consequences." Nevertheless, he continued
his studies and eventually converted (Shabbos 31a).
This story leaves us puzled. Why didn't the gentile turn back as soon as he
discovered he could not become a Kohen Gadol? We know that this was his
entire reason for converting. What changed his attitude so that he was now
willing to convert without a chance to wear the golden garments of the high
priest? Why was he willing to invite upon himself the sacrifice and
suffering of being a Jew without any of the benefits he desired?
If we analyze this story we find that there was only one new factor in his
life when he made his final decision to convert – Torah. The study of Torah
had a profound impact on him. Initially, he was not willing to convert
without special incentives; however, after being exposed to Torah, he was
happy to convert unconditionally.
It behooves us to make our own logical deduction. If a non-Jew who studied
Torah only for an ulterior motive was influenced and uplifted, how much
greater is the impact when we, the Jewish people, study the Torah sincerely
– l'shem shmayim?
The impact our Torah study has upon is immeasurable; the cumulative effects
of setting aside a time for limud haTorah with our families every day is
limitless.
The more Torah we learn – the more we see to it that our children – the
greater we can become as individuals and as a nation.

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PURIM

Introduction

The holiday of Purim is best understood by reading the Megillas Esther, the
Biblical Book of Esther. The story took place during the years of the exile
after the destruction of the First Temple when the Jews were scattered to
Babylon, Persia and throughout the lands from the Near East to India.

King Ahasueros, King of Persia, and ruler of 127 countries, gave a grand
feast and wine drinking banquet that lasted 180 days at his palace, in the
capitol city of Shushan. He invited representatives of all the nations and
peoples under his rule including the Jews. At the banquet King Ahasueros
drank heavily and under the influence of his drinking ordered his wife,
Queen Vashti, to appear before him and the assembled guests, wearing only
the royal crown. When Vashti refused, King Ahasueros became enraged and
after consulting with this advisors, had her executed.

Later, lonely and filled with regret, King Ahasueros ordered his men to
gather together young virgins from all over the kingdom to his palace from
whom he would choose a wife. Esther, a beautiful Jewish orphan, who had been
in the care of her uncle Mordechai, was taken by force to the palace.

Esther kept the laws of the Torah while in the palace and eventually was
chosen by King Ahasueros to be the new queen. Esther maintained
communication with Mordechai through her serving maids and followed his
advice on how to conduct herself including his admonition to her not to
reveal her national identity to the King.

It was after these events that two fateful events took place. Two courtiers
Bigtan and Teresh plotted against King Ahasueros' life and were exposed by
Mordechai and were subsequently executed. Mordechai's deed was recorded in
the King's Annals, but no reward was given him. The second event was King
Ahasueros elevation Haman ben Hamdasa, a descendant of the wicked
Amalekites, to be his Grand Vizir. The King decreed that all who saw Haman
should bow and prostrate themselves to him to the ground.

All did so except Mordechai, because Haman wore the statue of an idol around
his neck. This enraged Haman and he devised to not only kill Mordechai but
to annihilate the entire Jewish people who were then living scattered
throughout the 127 countries of Ahasueros Kingdom. Haman cleverly accused
the Jews of disobeying the King's commands and persuaded Ahasueros to
promulgate a decree to annihilate all the Jews.

Haman cast lots (Pur in Hebrew hence the name Purim) and the thirteenth day
of the Hebrew month of Adar of the next year was set for the day of
destruction. When the decree was promulgated Mordechai dressed in sackcloth
and sat in the King's gate.

When Esther heard about Mordechai's behavior, she sent him fine clothing
because it was not considered fitting to sit at the King's gate in
sackcloth. Mordechai then told her through Hatach, her servant, about the
evil decree of Haman and entreated with her to go and intercede with the
King.

Esther explained that she hadn't been called into the King's presence for a
month and that one did not go to a royal audience without a prior invitation
because uninvited persons could be killed unless the King extended the royal
sceptre to them. Mordechai answered Esther, "…If you will be silent at this
time relief and salvation will come to the Jews from another place and you
and your father's house will perish." Esther then pleaded with Mordechai to
declare a three day fast night and day and to pray for the success of her
mission.

When Esther entered the presence of the king, he extended the sceptre to
her. She invited the King and Haman to a private wine party. At the party,
King Ahasueros offered Esther half the kingdom, if that be her request.

Esther invited the King and Haman again to another wine party. Haman,
flattered that he alone was called to Esther's party with the King, took the
advice of his wife Zeresh and of his household concerning Mordechai who
still refused to bow down to him. At their urging, Haman built a gallows
fifty cubits high on which to hang Mordechai and that evening went to the
King's bedchamber to ask permission to do so.

Prior to Haman's arrival, Ahasueros who was suffering from insomnia, had the
court annals read to him. Hence, the story of how Mordechai had saved
Ahasueros from the plotting of Bigtan and Teresh was read to the King, who
asked what honor had been given to Mordechai, and the answer was none. Just
then, Haman arrived at the King's apartment to ask to have Mordechai hung on
the gallows. Ahasueros cleverly asked Haman, "What should be done to the man
whom the King delights to honor?" Haman, thinking that this referred to
himself, suggested that such a person be dressed in the King's coronation
robes and be paraded through the street on the horse that the King had
ridden on the day of his coronation and that a man should lead the horse
around town proclaiming, "Thus shall be done to the man whom the King
delights to honor."

Ahasueros then gave the task of honoring Mordechai to a horrified Haman.
When Haman came home dejected, Zeresh, his wife and his loving friends said
to him, "If Mordechai is of the seed of the Jews, and you have started to
fall down in front of him, you shall surely continue to fall until you fall
down all the way in front of him."

Then the King's servants arrived and rushed Haman to the second wine party
with Esther and the King. At the second wine party, when the King offered
half the kingdom to satisfy Esther's demands, Esther said, "I want my people
as my request, because we have been sold to be destroyed, and killed and to
perish."

King Ahasueros became enraged and asked, "Who is this…that presumes to do
so?" Esther said, "This wicked Haman." The King ordered Haman hung on the
gallows that he had prepared for Mordechai, and Mordechai was elevated to
the position of Grand Vizir.

At Esther's pleading, the King made a new decree permitting Jews throughout
his kingdom to stand and to fight for their lives on the thirteenth day of
Adar, the day that Haman set for their destruction. The Jewish resistance
was successful and their enemies throughout the Kingdom were defeated.
Esther asked for another day of battle for the Jews in Shushan who fought
also on the fourteenth day of Adar.

The next year, Mordechai and Esther decreed as the holiday of Purim, those
days upon which the Jews had rested from fighting their enemies, the
fourteenth day of Adar for all Jews living in locations that were not
surrounded by a wall in the days of Yehoshua Bin Nun and the fifteenth day
of Adar for the Jews of Shushan and for all Jews living in locations that
were surrounded by a wall in the days of Yehoshua Bin Nun. Mordechai and
Esther also instituted the observance of Taanis Esther (the fast of Esther
on the thirteenth of Adar), wrote the Megillas Esther instituted the custom
of reading the Megillah on Purim, the custom of sending Mishloach Manos
(gifts of food to a friend or friends), of Matanos Loevyonim (giving money
charity to two poor people) and of making a Seudah, a festive meal on Purim
day (see Mitzvah list below and Questions and Answers). Over the years the
custom developed for children and adults to dress in costume on Purim.

There are Mitzvot that are performed before the Purim holiday – the giving
of a remem-brance of the half Shekel coin to charity and hearing the
Biblical chapter to wipe out the memory of Amalek in the synagogue on the
Sabbath preceding Purim. This is read as Haman was a descendant of Amalek,
bitter, cruel enemies of the Jews. Another Mitzvah is Taanis Esther,the fast
of Esther, a fast from sunrise until three stars appear on the thirteenth of
Adar in remembrance of the three day fast and repentance that was made by
the Jews as requested by Esther.

The special observances of Purim day are as follows:
1) Hearing the Megillah (the Biblical Book of Esther) read (preferably
in the synagogue) on the evening and the morning of the holiday. (Jewish
days and therefore holidays begin at night). The reader of the Megillah
recites three blessings in the evening before reading the Megillah – Al
Mikra Megillah, Sheasah Nissim Lavoteinu…, and Shehecheyanu. In the daytime
reading the first two blessings are recited. It is customary to make noise
when Haman's name is mentioned in order to fulfill the Mitzvah to wipe out
the memory of Amalek.
2) During the daytime of the holiday sending Mishloach Manos, as a
minimum - two types of immediately edible food or a food and a drink, also
immediately edible, to a man, or to a man and a woman, or to a woman).
3) Matonos Loevyonim – gifts of money to two poor people.
4) Reading the Biblical chapter, "Vayavo Amalek…" in the synagogue.
5) Saying the prayer "Al Hanisim" "Biyemei Mordecahi V'Esther…" in the
Shemoneh Esreh and in Birkas Hamazon
6) Eating a festive meal with bread, meat and wine on Purim afternoon.
7) The Prohibition to fast or deliver a eulogy.

The Half Shekel

What is the amount of the Half Shekel?

First one must be particular not to call this Mitzvah, The Half Shekel, but
"The Remembrance of the Half Shekel"a. That amount is three half units of
the basic currency, for example one and a half dollars or if in Israel one
and a half Shekels. The custom is to give it around the time for Mincha
during Taanis Esther (Fast of Esther)b. But in cities that were surrounded
from the times of Joshua, the custom is to give it around the time of the
reading of the Megillah c.
[ a) Mesechet Sofrim 21.4, Ramah 694.1. b) Maharil 56. c) Rav Elyashiv. ]

Are women obligated to perform this Mitzva?

The principal obligation of the Half Shekel donation was in practice when
the Temple was standing and at that time the women were not obligated by
this Mitzvah. In any case at this time it is customary to give a charitable
donation in remembrance of the Half Shekel so that the Shekalim of charity
precede the shekalim of Haman (who in order to kill all the Jews gave ten
thousand talents of silver to Ahasverosh). Therefore women are also included
in this Mitzvahd for they were also included in that miracle.
[ d) Magen Avraham 694.3 quoting Hagaos Maimanis, B'yad Efraim on the
Shulchan Aruch 694.1.]

Are minors obligated to perform this Mitzvah?

As has been stated, at this time we keep this Mitzvah as an act of charity.
Therefore it is good and proper to give the Remembrance of the Half Shekel
also on behalf of his dependant sons and daughterse. Some take extra care
about this Mitzvah even to give on behalf of the child in the wombf. Once a
person has begun to give the Remembrance of the Half Shekel for his
dependants, he is not allowed to discontinue the practice while they are
still dependantsg.
[ e) Magen Avraham 694.3. f) Mishnah Berura 694.5. g) Mishnayos Shekalim
chap. 1.3. ]

For what charitable purpose is it good to give the money which is the
Remembrance of the Half Shekel?

This Mitzvah may be performed by any charitable endeavor including charity
to the poor. However, the finest performance of the Mitzvah is to give this
money for the upkeep of Torah institutions and Yeshivosh in the city.
[ h) Rabbi M. Goldstein, Rosh Yeshiva of Diaspora Yeshiva]

Parshas Zachor
(The Biblical Chapter to Remember Amalek)

Are women obligated to hear Parshas Zachor?

While several Great Halachic Decisors exempt women from the Mitzvah of
Remembering the Deed of Amaleka, in any case there are those Halachic
Decisors who say that women also are obligated to perform this Mitzvahb.
Therefore women who can come to the Synagogue and hear Parshas Zachor should
do so in order to fulfill the obligation as dictated by all opinionsc.
[ a) Chinuch Mitzva 603. b) Aruch Hasulchan 685.2. c) Maharil Diskind 102]

Is it permissible to take the Sefer Torah out of the Ark in order to read
Parshas Zachor to women?
A Sefer Torah should not be taken out of the Ark in order to read it to
women unless there are ten men therea. The blessings over the Torah are not
recited at such a reading. Rabbi Zholti was particular not to have a Minyan
for a reading of Parshas Zachor for women.
[ a) Minchas Yitzchak Ch. 10.68. ]

In a place where ten men are not present such as hospitals or small
settlements, is it permissible to take the Sefer Torah out of the Ark to
read Parshas Zachor?

Many of the Halachik Authorities are of the opinion that the reading of
Parshas Zachor with the blessings necessitates the presence of ten men, a
Minyan. Therefore in a place where ten men are not to be found for example
hospitals and small settlements, they should take the Sefer Torah from the
Ark and even without a Minyan should read Parshas Zachor without the
recitation of the blessings for the Torahb.
[ b) Shulchan Aruch 685.7, Sha'ar Tzion 5.]

Is a minor allowed to get an aliyah to the Torah for Maftir on Shabbat
Zachor?

Even though during all the other Shabbasos of the year a minor less than
thirteen years old and a day is allowed to be called up for the Maftir, in
any case on Shabbat Zachor, he is not to be called to the Torah because he
is not obligated by this Mitzvahc. If he had already been called up to the
Maftir, he is not removed with the provision that the person reading the
Torah is an adult (thirteen years and a day or older)d. The initial
requirement of the law (L'chatchilah) is that the reader who is thirteen
years old and a day should have a beard. After the fact (b'dieved) an
unbearded reader of thirteen years old and a day and older is acceptable.
[ c) Ramah 282.4. d) Yabia Omer 2.13.]

Does a Sefaradi who hears the recitation of Parshas Zachor in an Ashkenazi
accent fulfill his obligation and vice versa?

In principle the law is that a man also fulfills his obligation to hear
Parshas Zachor even if he does not understand the reading. Therefore a
Sefaradi who heard the reading from an Ashkenazi or the opposite fulfills
his obligatione. In any case it is worthy and proper on this Shabbat (and
also on the Shabbat of the reading of Parshas Parah – the Biblical chapter
concerning the Red Heifer) that everyone make the effort to hear this Torah
reading in the accent with which he is familiar. If someone wants to hear
Parshas Zachor in accordance with the Sefardi, Yemenite, Persian etc. accent
and cantillation, he should go in the first place to such a synagogue.
[ e) Yabia Omer 4.3.]

Does a Sefaradi fulfill his obligation to hear Parshas Zachor if it is read
from an Ashkenazi Sefer Torah and vice versa?

Concerning this matter, it may be said that it is worthy for a Sefaradi to
read the Parshas Zachor (and Parshas Parah) from a Sefaradi Sefer Torah and
vice versa. However, in principle of the law, it is clear that this is not
an impediment to the fulfillment of one's obligationf.
[ f) Yabia Omer 2.20.]

Does one fulfill his obligation to read this Parsha, if one read from a
Sefer Torah, whose parchment is Mashuach (has been colored with white
substance before being written on)?

One should be careful to read Parshas Zachor (and Parshas Parah) from a
Sefer Torah whose parchment is not Mashuach in order to satisfy all Halachic
opinions. However in a place where there is only a Sefer Torah Mashuach, one
can fulfill one's obligation by reading from such a Sefer Torah g.
[ g) Yichaveh Da'as ch. 6.55 ]

May one read from a Chumash?

It has to be read from a Kosher Sefer Torah. But if you don't have one you
are not fulfilling your obligation but its better than not hearing it at
allh.
[ h) Harav Avigdor Nevintzal Shlita, Chief Rabbi of the Old City.]

May those who are particular to read Parshas Zachor with a variety of word
pronunciations make a blessing each time or alternately may they defer the
final blessing until after hearing all the different versions of the
reading?

Since they have fulfilled their obligation upon the first reading, they are
not allowed to recite the blessings again for additional readings. Also one
should not make an interruption between the first blessing and the last
blessing more than one proper reading. In a like manner, one should not make
an interruption between the final blessing and the Haftorah. Therefore those
that are particular to hear this reading (of Parshas Zachor) with various
word pronunciations should do so after the reading of the Haftorah without
reciting the blessings over the reading of the Torahi. Rabbi Shlomo Zalman
Auerbach Ztz"l was particular to read Parshas Zachor only one time.
[ i) Yechaveh Da'as 6.55.]

Taanis Esther (The Fast of Esther)

Is a sick person who is not dangerously ill obligated to fast Taanis Esther?

A sick person even if there is no danger to his life is not obligated to
fast and is not allowed to be stringent with himselfa. Also after he
recovers, he does not have to make up the fastb. Furthermore even though a
person is not included in the category of the sick but merely feels weak*
for various reasons, he is exempt from keeping this fast but must make up
the fast unless he ate on the orders of a physiciana. The elderly who cannot
fast do not have to make up the fast.
[ a) Ramah 686.2. b) Mishnah Berurah 686.5.] ( *Ask your Rabbi )

Are people who have a Simcha exempt from this fast?

A bride and groom within the seven days of the wedding do not have to fast.
The Baalei HaBris – the father of the boy, the Sandak, and the Mohel, are
exempt from this fast after the circumcision is performed but must wait
until after the Tzohorayim, the beginning of the seventh hour in Shaos
Zemaniyos. They are not permitted to be stringent with themselves. In a
like manner, they do not have to make up the fast on another dayc.
[ c) Sha'ar Tzion 686.16, quoting the Vilna Gaon.]

When a circumcision is held on a fast day, what should be done about the
obligatory meal?

The Seudas Bris (the obligatory meal of rejoicing after a circumcision)
should not be held on the fast day and only the Baalei Habris, the father of
the boy, the Sandak and the Mohel are allowed to eat after the circumcision
as explained aboved.
[ d) Ramah 686.2.]

Is it proper for a minor who has reached the age of education to fast on
this fast day?

A minor is a male less than thirteen years and one day and a female less
than twelve years and one day. They are exempt from all the fasts and there
is no need to educate them in this matter. But you do have to educate not to
eat as usual so they can feel a little anguishe.
[ e) Chayai Odom]

Are pregnant women obligated to fast on this fast day?

Pregnant women are exempt from this fast. She does not have to make up her
fast at another timef.
[ f) Ramah 686.2, Mishnah Berurah 4]

Are nursing mothers obligated to observe this fast?

Nursing mothers are exempt from this fast and do not have to make up the
fast. Within twenty four months of the day of the birth, a woman is exempt
from the fast if she feels weakg. Also if G-d forbid she had a miscarriage
or did not give birth to a viable child, within the twenty four month
period, subsequent to the miscarriage, she is permitted not to fast if she
feels weakh.
[ g) Ramah 686.2. h) Mishnah Berurah 686.4]

In a synagogue where there is not a Minyan (10 men) of people who are
fasting, is it permissible to take the Sefer Torah out of the Ark and to
read the Biblical Chapter "Vayechal Moshe" at Shacharis and Minchah?

There should be no objection to those who wish to take the Sefer Torah out
of the Ark and to read Vayechal Moshe (Shemos 32:11 – 14 and Shemos 34:1-10)
when there are at least six men fasting who have an obligation to hear it
i. However, if there are not at a minimum six men who are fasting, present,
the Sefer Torah should not be taken out of the Ark.
[ i) Sha'arei Teshuva 566.4]

What is the law in this case (as in the previous question) as far as the
recitation of "Annenu" in the Chazzan's Repetition of the Shemoneh Esreh?

Also in this matter one should decide leniently when six people are present
who are fasting so that the Chazzan may say "Annenu" (before the blessing
Refoenu)j. However, if at a minimum six fasting men are not present, the
Chazzan recites the Annenu prayer within the blessing, Shomea Tefillah.
[ j) Sha'arei Teshuva 566.4. k) Binyan Av 29]

Reading the Megillah

What is the time for the reading of the Megillah?

A man is duty bound to read (or hear) the Megillah at night and to repeat
the reading (or hearing) on the following day a. The time of reading the
Megillah at night is from the time that the stars come out (when three
medium size stars can be seen) until the time of Alos Hashachar
(approximately an hour and a half of sixty minute hours before sunrise) b.
However, if time is pressing, for example, in a time of danger or in the
case of security personnel who must keep to their posts at night, such
persons are allowed to read the Megillah while it is still daytime from Plag
Haminchah (an hour an a quarter Halachik hour before the appearance of three
medium sized stars). In the case of reading the Megillah at Plag Hamincha,
the Maariv prayer must be recited before reading the Megillah c. The time of
reading (or hearing) the Megillah by day is from Zericha (a little bit after
Alos Hashachar) until sunset. However, if time is pressing, for example
workers who must go to work are
allowed to read the Megillah from the time of Alos Hashachar d.
[ a) Shulchan Aruch 687.1. b) Pri Chadosh, Gra 692. c) Magen Avraham 692.7.
d) Shulchan Aruch 687.1, Mishnah Berurah 6]

Those who fast Taanis Esther and for whom it is difficult to read the
Megillah without breaking their fast, may one be lenient to them in this
matter?

The principle of the law is that one should not begin a meal or sleep one
half hour before the time of reading the Megillah by night and by day so
that he does not extend his meal. In the law, a meal is defined as an egg
size piece (about 52 grams) of bread or other food over which the blessing
Boreh Minei Mezonos is recited e. (There are some who say it's the
equivalent of 100 grams). It is permitted to eat a lesser amount of bread or
Mezonos food equal to this amount of the other classes of foods and
beverages f. However, it is worthy and proper to be stringent not to taste
anything before reading the Megillah. In any case in a time of necessity,
for example, those who have fasted on Taanis Esther and would have
difficulty reading the Megillah without tasting anything, are permitted to
read the Megillah from Plag Hamincha.
[ e) Mishnah Berurah 692.14. f) Derech Hachayim]

Did one who didn't manage to read the Megillah at night until Alos Hashachar
fulfill his obligation in reading the Megillah by reading it before sunrise
like the law of the recitation of the Shema of the evening prayer, Maariv?

It seems that he does not fulfill his obligation of reading the evening
reading of the Megillah after Alos Hashachar. For this reason, we have
already written above that one who reads the Megillah by day from the time
of Alos Hashachar has fulfilled his obligation (to read it by day) g.
[ g) Sha'arei Teshuvah 687 ch. Chayai Odom]

Can persons who are going on a trip read the night reading of the Megillah
at Plag Hamincha?

In the case of going on a trip, this is not a sufficient reason to read (or
hear) the Megillah at Plag Hamincha, because the Gaon of Vilna said that the
initial requirement of the law is that the Megillah be read at night. During
the British Mandate in Eretz Yisrael, Rabbis who were arrested by the
British Mandatory Authorities were particular not to read the Megillah at
Plag Hamincha – how much more so ourselves today.

Is one who passed the entire day without reading the Megillah allowed to
read it Bein Hashemashos?

As for the time of Bein Hashemashos, if it is doubtful whether it is day or
it is night, he should read it without reciting the blessings because of
that doubt h.
[ h) Mishnah Berurah 687.5]

Can one who was forced by circumstances, and was therefore unable to read
the Megillah at night, make up the missed reading on the morrow?

The reading of Megillah has a fixed time – night and day and cannot be made
up. Therefore one who did not read it at night until Alos Hashachar has lost
the opportunity of the night reading i.
[ i) Sha'arei Teshuvah 687 ch. Chayav Odom]

Is one who read or heard the Megillah but is in doubt whether he fulfilled
his obligation because he may have missed the reading of a word obligated to
read/hear the megillah a second time?

It appears that he is obligated, because of the doubt, to read/hear it
again, for the Rabbinical Law obligates us to read or hear the Megillah,
and we uphold the words of the Rabbinical Law like we uphold the words of
the Written Torah particularly concerning the reading of the Megillah by day
j.
[ j) Mishnah Berurah 690.5, and 692.16 quoting Pri Bigadim]

Can one read the Megillah in his native language?

If one hears the Megillah in its original language than even if he didn't
understand what was said he fulfilled his requirement. But if he hears the
Megillah read in a language other than Hebrew, he only fulfills the Mitzvah
if it has been read in his native language k.
[ k) Shulchan Aruch 690.8/9, ]

Is it necessary to have a Minyan of ten men for the reading of the Megillah
like the law for the reading of the Torah?

It is worthy and proper to read the Megillah in the presence of many people
or at least ten menl. However, the principle of the law is that even a
single person may read it together with the blessings that precede it, but
the blessing "Harov es Riveinu" which is read after the reading of the
Megillah is to be recited only with a Minyan.
[ l) Shulchan Aruch 690.18, Mishnah Berurah 62]

Are women obligated to hear the Megillah?

Women are obligated to hear the Megillah because like the men they were
included in the miracle m.
[ m) Shulchan Aruch 689.1, Mishnah Berurah 689.1]

Can a woman read for a man?

A woman may not read for a man because it would be dishonourable to the man
and also because of the law that prohibits a man to hear a woman's voice .
It s permissible for a wife to read for her husband, but it is frowned upon
n.
[ n) Harav Avigdor Nevintzal Shlita, Chief Rabbi of the Old City.]

Can women have a Megillah reading for themselves?

They can have one of the women read for them, but they cannot recite the
blessing Harav es Riveinu that is said after the reading of the Megillah
because for that blessing one must have a minyan of meno.
[ o) Ramah 690.18.]

Are minors obligated to hear the Megillah?

A minor refers to a male less than thirteen years and one day and a female
less than twelve years and one day. Minors are exempt from reading the
Megillah. Therefore they cannot acquit others of their responsibility.
However, they should be educated to perform this Mitzvah when they have
reached educatable age (when the child can grasp the concept of the Mitzvah)
p.
[ p) Tur and Shulchan Aruch 689.1.]

What is the law for a deaf-mute person or one hard of hearing in the matter
of reading the Megillah?

Even though a deaf-mute is obligated to read the Megillah himself, in any
case he cannot acquit others of their obligation by reading for them q. This
law applies to a deaf-mute who can not hear at all. but a person hard of
hearing who hears when one yells at him or one who hears with a hearing
device can acquit others of their obligation r.
[ q) Shulchan Aruch 689.2. r) Sha'arei Teshuva 689.2]

In halls and large synagogues, can a microphone system be used to let the
entire assembly hear the reading of the Megillah?

One who hears the Megillah by way of a microphone did not fulfill his
obligation unless he could hear it from the Chazzan's mouth without a
microphone s. In a like manner, it is a simple fact that one does not
fulfill his obligation by hearing the recitation of the Megillah over the
radio even by a live broadcast.
[ s) Harav Avigdor Nevintzal Shlita, Chief Rabbi of the Old City.]

Does one who hears with a hearing aid fulfill the obligation to hear the
reading of the megillah?

If one can not hear without his hearing aid he should read it to himself,
and if he is illiterate, then he is not fulfilling the mitzvah but its
better than not hearing it at all t.
[ t) Harav Avigdor Nevintzal Shlita, Chief Rabbi of the Old City.]

Does one have to stand during the reading of the Megillah and its blessings?

One does not have to stand during the time of the reading of the Megillah.
However, the Chazzan who reads the Megillah to the public must say the
blessings and read the Megillah while standing, because of the honor of the
congregation u. It is also good that the congregation stand during the
recitation of the blessings and afterward sit down to hear the Megillah, and
so is our custom v.
[ u) Tur Shulchan Aruch 690.1. v) Sha'ar Hatzion 1]

Does the Megillah have to be spread out in its entirety before it is read?

It is good that the Reader should spread out the Megillah in its entirety
and then make the blessings and read. When he finishes reading he goes back
and rolls it entirely up and afterward recites the final blessing w.
However, an individual who reads the Megillah for himself or for members of
his household, does not have to do so, but reads it in order and can open it
page by page, but when he reaches its conclusion, the Megillah should be all
spread out before him and he should not make the final blessing until after
he has rolled it up x.
[ w) Rav Haygaon, Taz 690.10. x) Shulchun Aruch 690.17, Mishnah Berurah 57]

One who hears the reading of the Megillah and missed a word can he make it
up orally or from the written word?

One must be careful to read or hear the entire Megillah. The law is that
if he missed even only one word in reading or hearing, he did not fulfill
his obligation y. Therefore it is good that one who is hearing the Megillah
should hold in his hand a kosher Megillah scroll or even a printed Megillah
so that if he missed out on a word, he can make it up by saying the word to
himself while looking at the written form z.
[ y) Mishnah Berurah 690.5. z) Mishnah Berurah 689.5, 690.7]

Does one who is reading the Megillah by himself have to say it in a way that
it is audible to himself?

One who reads the Megillah for himself must read it in such a way that it is
audible clearly to him. If he read it in a whisper, he should go back and
read it without the blessings aa.
[ aa) Sha'ar Hatzion 689.7, Taz 689.1]

For which mistakes is it necessary to correct the Chazzan?

It is unnecessary to correct the Chazzan's mistakes which do not change the
meaning of the words, and certainly he is not to be called back for mistakes
in cantillation. However, if he made a mistake that changes the meaning of
the word, he is called back for that mistake and it is good to have a man,
standing at his side to correct him bb.
[ bb) Tur Quoting the Yerushalmi 690, Shulchan Aruch 690.14]

If he did not read the names of the ten sons of Haman in one breath, did he
fulfill his obligaiton?

It is necessary to say in one breath the names of the ten sons of Haman –
including the word "Aseres" at the end of the enumeration of the ten. The
saying in one breath starts from the words, "Chamesh Meos Ish"…until "Aseres
Bnei Haman" (Megillat Esther 8:6-10). However, if he did not recite them in
one breath he still has fulfilled his obligation cc.
[ cc) Tur, Shulchan Aruch, and the Ramah 690.15]

What is the law concerning the time of the Megillah reading and the rest of
the Purim laws for a person who lives in a city that was not surrounded by a
wall dating from the days of Joshua, son of Nun and one who went to a city
that was surrounded by a wall in the days of Joshua, son of Nun and vice
versa?

If a person who lives in a residence where he is obligated to read (or hear)
the Megillah and to observe the other Mitzvot of Purim on the fourteenth day
of Adar, traveled to a city which was surrounded by a wall in the time of
Joshua, son of Nun (such as Jerusalem where they are obligated to read the
Megillah and observe the rest of the Mitzvot of Purim on the fifteenth day
of Adar) or the opposite, he is obligated to observe the customs of the
place where he is staying provided that he was there for Alos Hashachar (an
hour an a half of 60 minute hours before sunrise) dd.

That is to say, a resident of Jerusalem who went to Tel Aviv on the night of
the fourteenth of Nisan and stayed over there until after Alos Hashachar (an
hour and a half 60 minute hours before sunrise), is obligated to observe all
the Purim laws, customary in Tel Aviv even though he intends to return to
Jerusalem before the fifteenth day of Adar.

When he returns to Jerusalem he must observe there all the laws of Purim
including the reading of the Megillah, but should not recite a blessing over
it. However, if he reached Tel Aviv during the daytime of the fourteenth of
Adar after the time of Alos Hashachar, he is not obligated by the Purim
laws there.

The opposite is also the case. A resident of Tel Aviv, who traveled to
Jerusalem on the night of the fifteenth of Adar and stayed over there until
after the time of Alos Hashachar, is again obliged to keep all the Purim
laws like the custom of Jerusalem including reading the Megillah, but he
should not recite a blessing over the Megillah since he already read it in
his own place of residence. If he reached Jerusalem on the night of the
fourteenth of Adar and stayed over there until after Alos Hashachar of the
fifteenth of Adar he reads the Megillah with the blessing and keeps all the
Mtizvot of Purim only on the fifteenth of Adar.

However, if he reached Jerusalem on the fifteenth day of Adar after the time
of Alos Hashachar, he is not obligated to observe the Megillah reading or to
keep the rest of he Mitzvot of Purim. The Chazon Ishee said it depends on
what he had in mind at the begginning of the night as to where he would be
by Alos Hashachar.
[ dd) Hagaon Rav Tzvi Pesach Frank in Yimai Hapurim. ee) Or Hachayim 152. ]

What do we do if there is a Purim Meshulash (the Fifteenth of Adar comes out
on Shabbat)?

This is talking about Shushan purim which can sometimes fall on Shabbat. The
law is that we push the reading of the megillah up one day to Friday
(because one is not allowed to read from a megillah on Shabbat) ff.
[ ff) Shulchan Aruch 688.6. ]

Al Hanisim

If one prays the Maariv prayer of Purim earlier than the time the stars
appear, should he say Al Hanisim in his prayer?

Al Hanisim is recited during the Shemoneh Esreh (Amidah) of the Maariv
prayer even though the Megillah has yet to be recited a and this applies
also if they prayed the Maariv prayer early before the appearance of the
stars (after Plag Haminchah) b.
[ a) Ramah 693.2. b) Mishnah Berurah 693.4, Sha'ar Tzion 693.6 ]

If one forgot to recite "Al Hanisim" in his prayer or in the Birkas Hamazon,
does he have to repeat his prayer or Birkat Hamazon?

One who forgot to say "Al Hanisim" in his prayer and already said the name
of Hashem in the Blessing,"Hatov Shimcha U'Lecha Naeh L'Hodos" does not
repeat his prayer. If he had not yet uttered the name of Hashem in that
Blessing he should go back and say "Al Hanisim" c. Also in Birkas Hamazon,
if he forgot to say "Al Hanisim" and had already recited the name of Hashem
in the Blessing, "Al Haaretz V'al Hamazon", he does not go back. If he had
not yet uttered the Name of Hashem, he should go back and say "V'Al Hanisim"
c. Those who forgot to say "Al Hanisim" after the recital of Shem Hashem in
Hatov Shimcha U'lecha Naeh L'hodos etc. and remembered before the recitation
of Elokai Netzor may say the following, "Harachaman Hu Yaaseh Lanu Nisim
V'Niflaos K'mo Sheasa Lavoseinu Bayamim Hahem Bazman Hazeh Biyemei Mordechai
V'Esther B'Shushan Habirah etc." d.In the case of one who forgot to say Al
Hanisim in Birkas Hamazon and had
already said the blessing "Al Haaretz V'Al Hamazon", he should say the
same Nusach "Harachaman Hu Yaaseh Lanu etc. after the recitation of
Harachaman Hu Yezakeinu L'ymos HaMoshiach U'Lechayyei Haolam Haba."
[ c) Shulchan Aruch 682.1, Ramah 682.1 d) Ramah 693.2. ]

Is one who extended his Seudas Purim (festive Purim meal) until after the
appearance of the stars on the going out of Purim obligated to say "Al
Hanisim" in the Birkas Hamazon?

It is customary to say "Al Hanisim" in the Birkas Hamazon of the Purim
Seudah even if the meal is extended into the nightime with the provision
that one did not yet pray Maariv e.
[ e) Shulchan Aruch 695, Mishnah Berurah 695.16, Be'er Haytiv 695.6. ]

What do we do if there is a Purim Meshulash (the Fifteenth of Adar comes out
on Shabbat)?

We say Al Hanisim only on Shabbat in Davening and Birchat Hamazon f. (We
also read the Layning of purim on Shabbat).
[ f) Mishnah Berurah 688.17. ]

Mishloach Manot (Sending Food Portions)

What is the minimum amount of food or food and drink that fulfills the
mitzvah of Mishloach Manos?

The Mitzvah of Mishloach Manos is fulfilled by sending two different kinds
of food or two different kinds of beverages or a food and a beverage to one
person. One who does more and sends fine Manos to additional people is
praiseworthya.
[ a) Shulchan Aruch 695.4, Mishnah Berurah 695.19.]

Are women obligated by this Mitzvah?

Women are obligated by this Mitzvah since they were also included in the
miracleb.
[ b) Ramah 695.4, Sha'arei Teshuva 695.9.]

Is one who is suppported by his parents obligated to send Mishloach Manos to
other people?

Boys who have reached Bar Mitzvah age, thirteen years and one day or older,
or girls who have reached Bat Mitzvah age, twelve years and one day or older
are obligated to send Mishloach Manot even if they are supported by their
parents. It is worthy also to educate young children in this Mitzvah if they
have reached educatable age (when the child can grasp the concept of the
Mitzvah) c.
[ c) KafHachayim 695.57.]

Does one who sends Mishloach Manot to his friend before Purim fulfill his
obligation?

A person who sends Mishloach Manot to his friend before Purim does not
fulfill his obligation for the Purim day itself. (The Be'er Haytiv says you
did fulfill your obligation) d. Some say that even if the Manot arrived at
their destination on Purim, he does not fulfill his obligation unless the
delivery itself was made on Purim (same day delivery) e. It is proper to do
the delivery on the day of purim in order to satisfy all opinions.
[ d) Be'er Haytiv 695.7. e) Aruch Hashulchan 695.17. ]

Must one be particular to send Mishloach Manos by an emissary?

A man can give the Mishloach Manos by himself and there is no need of an
emissaryf. Therefore he can send it by a person who is not a legal emissary
such as a minor boy or girl g.
[ f) Mishnah Berurah 695.18. g) Mekor Hachayim L'Chovos Yair end of 692.]

Does one who sends Mishloach Manot without indicating his own name and
identity fulfill his obligation?

The recipient must know the identity of the giver because the purpose of the
Mitzvah is to draw the hearts together. Therfore one must indicate verbally
or in writing who is the giver. If one did not do so, it is possible that
one did not fulfill his obligation h.
[ h) Rabbi M. Goldstein, Rosh Yeshiva of Diaspora Yeshiva]

What is the time for Mishloach Manot?

The initial requirement of the law is to send Manos before the Seudas Purim.
In any case the Mitzvah may be observed the entire day but not at night i.
[ i) Ramah 695.4. ]

What do we do if there is a Purim Meshulash (the Fifteenth of Adar comes out
on Shabbat)?

We push the giving of the Manos and the Seudas Purim to Sunday (the
sixteenth of Adar) but we do not say Al Hanisim j.
[ j) Be'er Haytiv 688.7, Sha'ar Hateshuvah 688.7.]

Does one who sends Manos to his relatives, for example, a father to his son
– or even a son to his father – fulfill his obligation?

One who sends Manos to his relatives – even a son to his father or the
opposite – has fulfilled his obligation, provided that the son is not
supported by his father, because it is like taking from one pocket and
putting it into the other pocket k.
[ k) Mishnah Berurah 695]

Does one fullfill his obligation who sent his friend Mishloach Manot but the
recipient did not want to get Mishloach Manos from him?

Some authorities say that the Mitzvah of Mishloach Manos is not fulfilled
unless the Manos were actually accepted. Some say that if the recipient says
to the sender "it's as if I received it" then even if he didn't physically
receive it the sender got the Mitzvah. Therefore anyone whose friend did not
want to accept Mishloach Manos from him for whatever reason, the sender did
not fulfill the Mitzvah and must send Manos to someone else l.
[ l) Ramah 695.4, Mishnah Berurah 695.24.]

Matonos L'Evyonim (Gifts to the Poor)

What is the amount of Matonos L'Evyonim?

The Mitzvah of Matonos L'Evyonim is fulfilled by giving two gifts – to two
poor people. That is to say one gift to each poor persona. The law is that
every gift minimaly may be only one Perutah. However, the custom is at the
minimum to give as each gift the monetary value equal to three egg size
measures of bread (about 156 grams) and a portion of cooked fruitb.
However, anyone who gives more to cheer the broken hearted with larger
amounts is praiseworthyc.
[ a) Shulchan Aruch 694.1, Be'er Haytiv 694.1.b) Sha'arei Teshuva 694.1. c)
Rambam Hilchas Megillah ch. 2.17.]

Are women obliged to perform this Mitzvah?

Women are obligated to perform this Mitzvah since they were included in the
miracled.
[ d) Ramah 695.4, Sha'arei Teshuva 695.9.]

Are children who are supported by their parents obligated to perform this
Mitzvah?

Boys from the age of Bar Mitzvah (thirteen years and a day and on), and
girls from the age of Bat Mitzvah (twelve years and a day and on), are
obligated to perform this Mitzvah even if they are supported by their
parents. It is understood that it is proper to educate minor children of an
educatable age to perform this Mitzvah. In the case of an adult son who is
supported by his father, the son cannot give Matonos L'Evyonim by giving to
his father e.
[ e) KafHachayim 695.57.]

Does one acquit himself of his obligation to give gifts to the poor by
giving food and drink?

It is possible to fulfill this Mitzvah with food and drinks in the measure
stated above f.
[ f) Mishnah Berurah 694.2.]

Does one fulfill the obligation of Matanot L'Evyonim by giving a donation by
cheque?

It is possible to observe this Mitzvah also by payment by cheque provided
that it may be cashed on the same day g.
[ g) Mishnah Berurah 694.2.]

What is the time of Matanot L'Evyonim?

The time of performing this Mitzvah is before the Seudas Purim. In any case
the time for the Mitzvah is all day long but not at night h.
[ h) Ramah 695.4, Mishnah Berurah 694.22.]

Does one who gives over his money to the Charity Collector – before Purim –
to distribute it to the poor on the Purim day itself – fulfill his
obligation?

One does fulfill his obligation by giving to the Charity Collector, the
money for the poor before Purim so that he can distribute them on Purim to
the poor. The Mitzvah is better performed by an emissary rather than by
himself to avoid causing embarassment to the poor person i. In any case it
is necessary that the gift be given to the poor man on Purim day. Therefore
one who entrusted his donation to the Charity Collector even before Purim as
long as it was given to the poor on the day of Purim – has fulfilled his
obligation j.
[ i) Harav Avigdor Nevintzal Shlita, Chief Rabbi of the Old City. j) Kaf
Hachayim 694.15.]

Is it possible to fulfill the Mitzvah by a secret gift (an anonymous
donation)?

One fulfills his obligation by giving the money in such a manner. The best
way to perform the Mitzvah of Tzedakah (charity to the por) is by an
anonymous gift k.
[ k) Rabbi M. Goldstein, Rosh Yeshiva of Diaspora Yeshiva]

What is the definition of a poor person for whom it is possible to do the
Mitzvah of Matanot L'Evyonim?

It is unecessary to examine the situation of the poor person. On Purim we
give to anyone who stretches forth their handl. [It is known that the Chazon
Ish said that to fulfill one's obligation one may give to any Yeshiva Bochur
(student) who is not wealthy and so was his custom m.]
[ l) Shulchan Aruch 694.3. m) Kehillas Yaakov Suca 25.]

Seudas Purim (The Festive Purim Meal)

What is the time of the Seudas Purim?

The time for the Seudas Purim is by day and not at night and people have
been accustomed to begin the meal after Minchah Gedolah a. If he held the
Seudas Purim at night, he did not fulfill his obligation. In any case it is
good on Purim night to make a bigger meal than on a regular weekday and to
wear holiday clothing b. The Purim Seudah should be a bigger meal than on
Purim night.
[ a) Ramah 695.1. b) Mishnah Berurah 695.3.]

Are women obligated to observe the Seudas Purim?

Women are obliged to observe the Seudas Purim because they were included in
the miracle c.
[ c) Ramah 695.4, Sha'arei Teshuva 695.9.]

Should minor children also be included in the Seudas Purim?

It is a Mitzvah also to educate the minor children in the matter of the
Seudas Purim insofar as they are of educatable aged (when the child can
grasp the concept of the Mitzvah). This does not refer to teaching your
children how to drink.
[ d) KafHachayim 695.57.]

Must one eat bread at the Seudas Purim?

Some authorities say that one must eat bread at the Seudas Purim and that is
the opinion of some of the great Halachik decisors e. It is worthy to be
sensitive to this opinion and to eat at least an egg-size portion of bread
(52 grams). (The stringent ones say it's the equivalent of 100 grams). In
any case the principle of the law is that one does not have to eat bread at
the Seudas Purim. Therefore if he forgot to say "Al Hanisim" in Birkas
Hamazon, he does not have to repeat the prayer as explained above f.
[ e) KafHachayim 695.57. f) Sha'arei Teshuva 695.1.]
Must one eat meat and drink wine at this meal?

It is worthy to eat meat and drink wine at this meal for there is no
rejoicing without meat and wine g. If he can afford only meat or wine, he
should buy wine. In any case if he cannot afford to buy meat and wine or if
such foods are harmful to him, this does not impede his performance of the
Mitzvah h.
[ g) Rambam Megillah ch. 2.15. h) Be'er Halacha 695.2.]

Must one get drunk at the Seudas Purim?

One is obligated to drink a larger amount of wine than he is accustomed –
until the point of drunkeness, provided that he does not miss out on Birkas
Hamazon or on the Maariv Prayer, and one would be wise not to lose control
i. If he drank too much wine, it is better that he should go to sleep before
he davens Maariv, and designate a person to get him up to daven Maariv,
because he is not allowed to pray when he is drunk.
[ i) Be'er Halacha 695.1quoting Elya Raba.]

Here I want to take the opportunity to tell a wonderful story which I heard
from Harav Yehuda Derei, Chief Rabbi of Be'er Sheva which teaches us about
the importance of saying the Maariv prayer of the going out of Purim which
to our sorrow many neglect because of drunkeness and fatigue. The story is
as follows (as preserved in the ledgers of the Hevra Kadisha of Cracow).
When the Gaon and Head of the Beth Din Rabbi Moses Isserles (that is the
Remah whose Halachik decisions are accepted by our fellow Ashkenazim),
passed away, the eulogizer stood before the bier and enumerated thirty three
exalted personal qualities of character that were upheld by the Rabbi of
Saintly, Blessed Memory. After he concluded his lenghly eulogy, one of those
present among the crowd said that there is one more exalted quality that the
eulogizer forgot to mention: On Purim day towards evening, at the time when
everyone was submerged in the heavy Purim meal, the Rabbi would put on a
mask and would
visit the homes of the congregation and would dance before them without
being recognized for who he was and afterward would remove the mask from his
face and to the astonishment of all those present he would cry out, "What
about the Maariv prayer…!" In this way he would urge the congregation about
the importance of the Maariv prayer and the recitation of Qeriyat Shema –
the importance of which is immesurably greater than the Seudas Purim. Let
the wise hear and add a portion to his wisdom.

Simchas Purim (Rejoicing on Purim)

Is it permitted to work on Purim?

Truly the principle of the law is that work on Purim is permitted. In any
case the custom has spread everywhere that we do not work on Purim day, but
work is permitted on the night of Purim. Anyone who works on Purim day will
not see a sign of blessing in it. However, work that is for Purim
necessities such as housework, shaving the beard and cutting the fingernails
is permitted to be done on Purim. If Purim falls on erev Shabbat, it is
permissible to do all the work, necessary for the Shabbat preparations such
as shechitah, cooking etca.
[ a) Shulchan Aruch and Ramah 696.1.]

Is an employer who has gentile workers allowed to have them do work for him
on Purim?

It is permissible for a gentile to do work for a Jew. Therefore he can open
his place of business on Purim and have work done for him by gentiles b.
[ b) Mishnah Berurah 696.2, Sha'ar Hatzion 696.2.]

Is it permissible to dress up in costume and disguise oneself on Purim?

It is permissible to dress up in costume and disguise oneself on Purim for
the purpose of rejoicing on Purim. However, one should be particular that a
man should not dress in women's clothing and vice versa because there is
concern not to violate a Torah prohibition c. One should be careful about
this even with his minor children. One should not dress up like a priest
(non-Jewish) or monk or nun e.
[ c) Ramah 696.8. d) Be'er Haytiv 696.13. e) Harav Avigdor Nevintzal Shlita,
Chief Rabbi of the Old City.]

The Laws of Avelus (Mourning) on Purim

Is an Onen (a mourner between the time of the passing away and the burial)
obligated to keep the Mitzvot of Purim?

Even though an Onen (whose dead relative has yet to be buried) is exempt
from performing all the Mitzvot, in any case there are those authorities who
say that he is obligated to read the Megillah and observe the rest of the
Purim observances a. This is especially so in our days when the Hevra
Kadisha (burial society) takes care of all the matters of burial. However,
it is preferable that he hear the Megillah read by someone else in order to
avoid any doubt. In any case if it is their intention to bury the deceased
on Purim, the reading of the Megillah and the observance of the rest of the
Mitzvot of Purim should be deferred until after the burial in order to
satisfy the opinions of all the authorities b.
[ a) Ramah 696.7. b) Mishnah Berurah 696.25/26, Kaf Hachayim 696.46/47.]

Is it permissible to tear one's clothing for the dead on Purim?

One who buries one of his seven close relatives* must tear his clothing as
on other days c.
[ c) Shulchan Aruch 696.4.] (* Ask your Rabbi for more information.)

How should a mourner during the seven days of Shiva conduct himself?

The principle of the law is that there is no mourning on both days of Purim
except in the private domain. Therefore if one is sitting Shiva for one of
his relatives and Purim night came, he should get up from his mourning –
change his outer clothing to Sabbath clothing and should put on his shoes.
However, he is forbidden to wash or to have marital relations and needless
to say is forbidden to cut his hair or shave his beard d. Immediately when
Purim is over he should change his shoes and Sabbath attire for his previous
Shiva clothing and should conduct himself according to all the laws and
customs of mourning. The Purim days counts as two days of Shiva even if it
applies to the first day of mourning and he has yet to sit Shiva e.
[ d) Mishnah Berurah 696.12. e) Ramah 696.4, Mishnah Berurah 696.14.]

Is a mourner within the Shiva Week obligated to keep the Mitzvot of Purim?

Even within the Shiva Week and needless to say even within the Thirty Days
of Mourning for his relatives or within the Twelve Months for his mother and
father is obligated to observe all the Mitzvot of Purim including the Purim
Seuda with eating meat and drinking wine. In any case, the custom is that
the mourner send Mishloach Manos only to one family f.
[ f) Mishnah Berurah 696.17. g) Rabbi M. Goldstein, Rosh Yeshiva of Diaspora
Yeshiva]

Is it permitted to send Manos to a mourner during the Shiva Week?

The custom is not to send Manos to a mourner within the Thirty Day Period
for his relatives or within the twelve months for his mother and father and,
needless to say, during the Shiva Week. However, it is permissible to send
to his wife and children. If he was sent Manos, he can send to anyone who
sent to him. If there was no other Jew to whom to give Shalach Monos, then
it is permissible to give to the Avel (mourner)h.
[ h) Ramah 696.6.]

Does a mourner during Shiva make the blessing Shehechiyanu at the time of
reading the Megillah?

A mourner during the days of Shiva who reads the Megillah for himself also
recites the blessing Shehechiyanyu. If he is the regular Chazzan in the
synagogue he is allowed to read and make the blessing Shehechiyanu also in
public i. However, if he is not the regular Chazzan it is desirable that
another Chazzan should read the Megillah so that he can recite the
Shehechiyanu blessing in accordance with all the opinions j.
[ i) Mishnah Berurah 692.1. j) Mishnah Berurah 696.12.]