Purim That Falls out on Motzei Shabbat: Difference between revisions

== Bringing the Megillah to Shul on Shabbat ==

# While most poskim say that a [[Megillah]] is not [[Muktzeh]]<ref>The Pri [[Chadash]] 688:6 writes that the [[Megillah]] should be considered [[Muktzeh]] on [[Shabbat]], since there’s a gezeirah not to read the [[Megillah]] on [[Shabbat]] ([[Megillah]] 4b). The Eliyah Rabba 308:10, however, says that the [[Megillah]] is no different than any other sefer, and sefarim are not [[Muktzeh]]. Natai Gavriel 28:4 agrees. The Mateh Yehuda 688:8 writes that even the Pri [[Chadash]] considers it [[Muktzeh]] only if [[Purim]] actually falls out on [[Shabbat]] itself, which, according to our calendar, occurs only for those who celebrate [[Purim]] on the 15th of Adar. Kitzur S”A 141:17 agrees.</ref>, one should not carry it to the shul on [[Shabbat]] in preparation for Motza’ei [[Shabbat]] unless one uses it in shul on [[Shabbat]] itself.<ref>*Rav Yaakov Emden (Mor U’Ketziah 693 s.v. KeSheChal) writes that it certainly is forbidden to bring the [[Megillah]] to shul on [[Shabbat]] in order to read it on Motza’ei [[Shabbat]] due to the prohibition of preparing on [[Shabbat]] for after [[Shabbat]] ([[Hachanah]]). Kitzur S”A 141:17 and Nitei Gavriel 28:4 agree.

*The Chayei Adam (155:10), however, writes that while it is proper not to bring the [[Megillah]] to shul on [[Shabbat]], strictly speaking it is similar to bringing wine for [[Havdalah]], regarding which the Chayei Adam writes (153:6) that if it is absolutely necessary, one may bring wine for [[Havdalah]] if he does so in a way that it does not appear as though one is [[preparing for after Shabbat]]. Specifically, he should bring the wine early enough that he theoretically could use it on [[Shabbat]] and should carry it in some abnormal way. Mishna Brurah (667:5) agrees.

== Havdalah ==

*Elsewhere, the Kol Bo (41) writes that one should say Borei Me’orei HaEish before the [[Megillah]] so that one does not benefit from candle light while reading the [[Megillah]] before making a Bracha upon it. He mentions that some others argued that the Bracha of Yotzeir HaMe’orot in [[Shacharit]] already exempted them of the obligation to thank Hashem for benefitting from light. The Maharash Halevi (cited by Pri [[Chadash]] 693:1) explains that the second opinion understands the bracha of Borei Me’orei HaEish to be in commemoration (zecher) of the creation of fire on Motza’ei [[Shabbat]] and not a bracha that permits one to benefit from light. Birkei Yosef 693:1 writes that ideally, one should say Borei Me’orei HaEish before the [[Megillah]] and the rest of [[Havdalah]] afterwards. Chazon Ovadia (p. 67) agrees.</ref>

== Seuda Shelishit and Seudat Purim ==

# Even if one’s seudat shelishit meal extends into the night one says Retzeh in Birkat Hamazon and doesn’t add Al HaNissim.<ref>Natai Gavriel 28:3</ref> Initially, it is best to avoid this question by not eating a kezayit of bread after nightfall.<ref>Rabbi Hershel Schachter ("Purim That Falls on Motzei Shabbos," Rabbi Isaac Rice 5784)</ref>

== Order of Arvit on Motzei Shabbat ==

#If the congregation didn’t yet say [[Kiddush Levana]] then they should say it before hearing the Megilla,<ref>Noda BiYehuda (O.C. 1:41) writes that one should say [[Kiddush Levana]] before the [[Megillah]] because of Tadir VeSheino Tadir. He explains that the Gemara’s principle that Pirsumei Nisa trumps Tadir ([[Megillah]] 3a) applies only if by reading the [[Megillah]] first, one will be able to do Pirsumeh Nisa with a bigger congregation than if one were to do Tadir first. However, if the entire congregation can read the [[Megillah]] after [[Kiddush Levana]], then it is better to say [[Kiddush Levana]] first. Kitzur S”A 97:15 and Nitei Gavriel 49:1 agree.</ref> however, if only individuals didn’t say it they should wait until after hearing Megilla together with the congregation.<ref>Natai Gavriel 49:1, 3</ref>

== Sources ==