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                "title": "Reading on Shabbat",
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                        "*": "{{Good}}\n[[Image:Newspaper.jpg|right|200px]]\n==Permitted reading on Shabbat==\n# It is permitted to look at a synagogue member's list and read from it in order to check whose turn it is to receive the honor of reading the Torah. <ref> Yalkut Yosef 307.5 </ref>\n# It is permitted to read mitzvah announcements on [[Shabbat]], however, it is forbidden to make business mitzvah announcements which include the price of an item. <ref> Yalkut Yosef 307.8 </ref>.\n# It is permitted to read store sign or brand names on [[Shabbat]].  However, those who are strict in this matter shall be blessed. <ref> Yalkut Yosef 307.11 </ref>.\n# It is permitted to read the ingredient list on food products on [[Shabbat]]. <ref> Yalkut Yosef 307.12 </ref>.\n# It is permitted to look in a phone book to find a specific name and address on [[Shabbat]]. <ref> Yalkut Yosef 307.13 </ref>\n# It is permissible to read a pamphlet that has both Torah and advertisements as long as one is careful to not look at the advertisements. <ref> Hazon Ovadia, Volume 5, Page 72; Ach Tov VaHessed, Year 5783, Pages 115-116 </ref>\n\n==Learning Secular Subjects on Shabbat==\n# According to Sephardim, one should only learn Torah on [[Shabbat]] and one may not learn secular subjects such as science. According to Ashkenazim, many are lenient to allow learning secular wisdom on [[Shabbat]] but a pious person should refrain. <Ref>\n* Mishna [[Shabbat]] 148b writes that one may not count the number of guests from a list on [[Shabbat]]. Abaye in the Gemara 149a explains that this is a rabbinic restriction so as not to come to read a Shtar Hedyot on [[Shabbat]]. What is a Shtar Hedyot which one may not read on [[Shabbat]]? Rashi 116b s.v. Shtar explains it to be financial calculations or letters. The Rambam (Pirush Mishnayot [[Shabbat]] 23:2) also explains Shtar Hedyot to mean letters and the reason for this is that on [[Shabbat]] one may only read Navi and it\u2019s explanations and not even a book of wisdom and science. Bet Yosef 307:17 quotes the Baal HaMoer (43a s.v. VeHa) who agrees. \n* However, the Rashba (149a s.v. VeLeInyan) explains Shtar Hedyot as a business documents. This is also the definition of the Ri quoted in Tosfot 116b d\"h \"kol sheken\" and the Rosh (see there where he writes that reading shtarei hedyotot is a problem of mimtzo cheftecha from Yishayahu 58:13) [[Shabbat]] 23:1 (Rashi himself on 149a seems to say this also, and tosfot 149a d\"h \"shtarei\" questions Rashi. see Netziv in Meromei Sadeh 149 for a reconciliation of Rashi). Therefore, Sh\u201dt Rashba 7:288 rules that it\u2019s permitted to read books of wisdom and medicine and quotes the Ramban who agreed. [Bet Yosef 307:17 learns this out from another Teshuva of the Rashba 1:772 where he says that one may analyze an astrological tool called the Istrolav.]\n* S\u201dA 307:17 rules like the Rambam who says that on [[Shabbat]] one should only learn Torah and not books of other wisdoms, however, he mentions that some are lenient. Mishna Brurah 307:65 writes that the minhag is like the Rashba, however, a pious person (Yireh Shamayim) should be strict. [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] holds like the Mishna Brurah. 39 Melachos (Rabbi Ribiat, vol 4, pg 982) uses a stricter language saying strictly speaking pleasure reading is permitted but it\u2019s best to refrain from any secular books. \n* Shemirat Shabbat KeHilchata 29:49 extends the Mishna Brurah even to permit reading professional literature, journals that does not include any business, and textbooks. He notes that Rav Shlomo Zalman (Nishmat Avraham 307:5) is quoted to say that a doctor could learn medicine on [[Shabbat]] but a medical student may not.\n* However, Yalkut Yosef ([[Shabbat]] vol 2, pg 214, 626) rules like Shulchan Aruch that one should only learn Torah on [[Shabbat]] and is only lenient to allow a medical student who has a test after [[Shabbat]] and is pressured for time to study medicine (except for the study of surgery) on [[Shabbat]]. [http://www.dailyhalacha.com/Display.asp?ClipDate=8/5/2009 Rabbi Mansour] on DailyHalacha.com agrees. Menuchat Ahava (vol 1, pg 234) writes that the halacha follows Shulchan Aruch but one doesn\u2019t have to protest those who are lenient because they have what to rely on. \n* It's interesting to note that the Rama (Sh\"t Rama 7) writes that he only studied philosophy from Moreh Nevuchim on [[Shabbat]] and [[Yom Tov]] when others were taking walks. </ref>\n# According to Ashkenazim, one may read Jewish history texts that inspire mussar and Yirat Hashem. <Ref> S\u201dA 307:16 writes that secular literature, romance, and history of wars are forbidden to read on [[Shabbat]] and even during the week because it is considered an activity of scoffers (Moshav Letzim) and it is like following idolater\u2019s practices (Al Tifnu El HaElilim) and reading romance is also a violation of provoking the Yetzer Hara. Mishna Brurah 307:58 writes that Yosephon (not the same as Josephus) and a few other Jewish history books aren\u2019t included in this prohibition because one learns from them ethics and fear of heaven (Yirat Hashem). Kitzur Shulchan Aruch 90:11 writes that one shouldn't study history on [[Shabbat]], however, one may read Jewish History books which inspire Yirat Shamayim and have Mussar in them, such as Shevet Yehuda, Sefer Yuchsin, Divrei HaYamim of Ri HaKohen, or Yosefon (which is not the same as Josephus). </ref>\n# Many authorities forbid reading novels on [[Shabbat]]. Some are lenient for pleasure reading.<ref>S\u201dA 307:16 writes that secular literature, romance, and history of wars are forbidden to read on [[Shabbat]] and even during the week because it is considered an activity of scoffers (Moshav Letzim) and it is like following idolater\u2019s practices (Al Tifnu El HaElilim) and reading romance is also a violation of provoking the Yetzer Hara. Rav Chaim Kanievsky (quoted by Menucha Shelemah pg 226) says that it is forbidden to read narratives and dramas on [[Shabbat]] because they do not inspire to Yirat Shamayim. Similarly, [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, pg 57-8) writes that the minhag is lenient by science, math, and medicine but not history and fictional novels which are not considered \u2018wisdom\u2019, however, one who fears heaven should refrain from any secular wisdom on [[Shabbat]]. However, 39 Melachos (Rabbi Ribiat, vol 4, pg 982) (based on Rama 307:1 and Mishna Brurah 307:65) writes that strictly speaking pleasure reading is permitted  but concludes that it\u2019s best to refrain from any secular book on [[Shabbat]]. 39 Melachos adds that obviously if there\u2019s objectionable material it\u2019s forbidden to read on [[Shabbat]] or the week. </ref>\n# Concerning studying for a secular test on [[Shabbat]] see [[Hachana#Study Torah and other subjects|Hachana]].\n\n==Bus Schedule==\n# One shouldn\u2019t read a bus schedule on [[Shabbat]]. <ref>Yalkut Yosef ([[Shabbat]], vol 2, pg 197) </ref>\n# One is permitted to read street signs on [[Shabbat]]. <ref>Yalkut Yosef ([[Shabbat]], vol 2, pg 197) </ref>\n\n==Reading captions of pictures==\n#It is forbidden to read the captions of pictures on [[Shabbat]]. <ref> Gemara [[Shabbat]] 149A, Rambam [[Shabbat]] 23:19, [[Maggid]] Mishneh [[Shabbat]] 23:19, Rosh [[Shabbat]] 23:1. Rashi there explains that this is as a gezera from the rabbis so that you won't come to read shtarei hedyotot. see Meiri there who says that captions themselves are shtarei hedyotot and Pri Megadim Eshel Avraham 307:51 adds that the Beit Yosef seems to hold that way as well.  Ran 63b in the Rif writes that the reason is that you may come to erase. Eliya Rabba 307:37 writes that the practical difference between Ran and Rashi would be if the writing is engraved where the concern that you may come to erase wouldn't exist.</ref> However, if is a caption underneath the picture of a rabbi then you may have room to be lenient. <ref> Rav Moshe Halevi in Menuchat Ahava 1 page 236 cites some rabbis who allow it since it enhances your fear of G-d but nevertheless says one should be strict even in this. </ref>\n==Newspapers, Advertisements, Business==\n#It is forbidden to read a catalogue of advertisements or anything that has any bearing on finances on [[shabbat]]. <ref> Mishna Brurah 307:63, Yalkut Yosef 307.22, Rav Yisrael Belsky in Shulchan Halevi page 90, as well as Menuchat Ahava (vol 1, pg 233) who says this prohibition even applies if your a shopping for a mitzva related item such as the [[arba minim]]. </ref>\n# It is permissible to read a pamphlet that has both Torah and advertisements as long as one is careful to not look at the advertisements. <ref> Hazon Ovadia, Volume 5, Page 72; Ach Tov VaHessed, Year 5783, Pages 115-116 </ref>\n# It is forbidden to read a recipes or a cookbook on Shabbat.<Ref>Shemirat Shabbat Kehilchata 29:48 writes that it is included in the prohibition of mimso chefsacha. Rav Shlomo Zalman Auerbach thought that if one\u2019s intent is purely to see how the food tastes better and isn\u2019t concerned with how to cook it, maybe it would be considered a book of wisdom. Halacha Brurah (307:90, Amirah Lnochri v. 2 p. 329) writes that based on Rav Shlomo Zalman it is forbidden for Sephardim who hold it is forbidden to learn a science book on Shabbat. He also quotes Beer Moshe 6:67 who was lenient since people are only looking at the recipes for pleasure. Halacha Brurah still holds that it is forbidden. Listen to [http://www.dailyhalacha.com/m/halacha.aspx?id=3230 Rabbi Mansour on dailyhalacha.com] and [http://blog.webyeshiva.org/halacha-yomit-reading-cookbooks-on-shabbat/ Rabbi Brovender] explained this halacha.</ref>\n# Many poskim forbid ordering a newspaper that is printed and delivered on Shabbat, while some are lenient if most of the subscribers are non-Jewish.<ref>\n* The Maharam Shick O.C. 123 addresses the question of subscribing to a newspaper that is printed on Shabbat. He says that although there is a dispute whether or not one may ask one non-Jew to ask another non-Jew to do a melacha on Shabbat, everyone should agree here that it is permitted, since the workers in the printing station don\u2019t know that they are printing for Jews. Nonetheless, he concludes that this is not enough to rely on. Rav Mordechai Willig (Am Mordechai p. 214) writes that the Maharam\u2019s logic would not apply nowadays, because the workers in the printing company know that there are Jews in the city for whom they are printing.\n* Rav Moshe Feinstein (quoted by The Sanctity of Shabbos p. 83), Mishneh Halachot 4:47, and Be\u2019eir Moshe 6:66 agree that ordering a newspaper for Shabbat is forbidden because of Amirah LeNochri. Rav Hershel Schachter (oral communication, [https://halachipedia.com/documents/5773/6.pdf Halachipedia Article 5773 #6]) said it would be forbidden even if one orders a weekly subscription that includes Shabbat.\n* In another context, the Maharam Shick (O.C. 324) writes that it is not similar to the case of Shulchan Aruch O.C. 276:2 where halacha assumes that the non-Jew\u2019s intent depends on the majority of the people for whom the melacha is done. In our case, every single print is for a specific need, and if the Jew didn\u2019t subscribe, they would print less. Shemirat Shabbat K\u2019hilchata 31:25, however, quotes Rav Shlomo Zalman Auerbach who argues that it is permitted to order a newspaper to be delivered on Shabbat if most of the subscribers are non-Jews because the additional printing is considered a grama, and perhaps the newspapers printed for Jews are nullified by the majority. Nonetheless, Shemirat Shabbat K\u2019hilchata adds that if a non-Jew brought the newspaper through an area where there is no eruv, one may not read it on Shabbat.</ref>\n# Some say that it is permitted to read newspapers on Shabbat skipping the business sections and advertisements.<ref>Shemirat Shabbat Kehilchata 29:48, 31:25, Mishna Brurah 307:63. A Guide to Practical Halacha (Shabbat v. 3 p. 155 n. 53) quoting Rav Moshe Feinstein writes that some allow reading the newspaper on Shabbat especially in a time of war, while others hold it is forbidden. Either way, he says that it is forbidden to read the advertisements, business and financial articles, stock lisstings, reral estate listings, or classified ads.</ref>\n# Is a newspaper printed on Shabbat considered nolad? Some poskim consider a newspaper printed on Shabbat to be nolad and forbidden to read. Others disagree. Furthermore, since it was in the property of the non-Jew it might not be muktzeh.<Ref>Rivevot Efraim 8:152:2 writes that a newspaper printed on Shabbat is nolad gamur and is muktzeh. However, Shemirat Shabbat Kehilchata 31:24 writes that a newspaper printed on Shabbat is permissible to read. Gilyonot MReyach Nichoch 5775 Parshat Bo issue 225 p. 14 Rav Shlomo Aviner explains that a newspaper isn\u2019t nolad since it is just paper with ink. Nishmat Avraham second edition p. 576 quotes Rav Shlomo Zalman that a fax that came in on Shabbat is nolad on Shabbat but a newspaper made on Shabbat isn't nolad since there's no muktzeh on a non-Jew's property. (Magen Avraham 308:15 and 501:12 writes that a utensil made by goy on Shabbat is nolad and is muktzeh even though it belonged to a non-Jew, but the Levush 505:1 argues that even for nolad there\u2019s no muktzeh for a non-Jew\u2019s property.)</ref>\n\n==Giving Invitations==\n# Technically, if the only time one see's his/her friends is on [[Shabbat]], one may give out wedding or bar mitzvah invitations on [[Shabbat]].  One must make sure that the distribution of invitations does not cause one to violate the prohibition of [[carrying on Shabbat]].  However, it is absolutely preferable to to give out mitzvah invitations during the week. <ref> Yalkut Yosef 307.21 </ref>.\n==Sad stories==\n#It is preferable not to read sad things that may bring the reader to tears such as holocaust stories. <ref> Mishna Brurah 307:3; Ketzot Hashulchan 107:43. </ref>\n[[Image:Mail.gif|200px|right]]\n==Opening Mail==\n# It\u2019s forbidden to tear or steam a letter open on [[Shabbat]]. It\u2019s permissible to tell a non-Jew that it\u2019s forbidden to open letters on [[Shabbat]] so that the non-Jew will understand to open it as this is not a command but only a hint. <Ref>Shemirat Shabbat KeHilchata 30:2 </ref> Similarly, it\u2019s permissible to benefit from the letter since the action of the non-Jew was applied to the envelope and not to the letter directly. <Ref>Shemirat Shabbat KeHilchata 30:57 </ref> \n# It\u2019s permissible to open an envelope or a booklet that was stapled shut just for transmission by post by removing the staples. However, it\u2019s forbidden to remove the staples from two papers that were stapled together permanently. <Ref>Shemirat Shabbat KeHilchata 28:5 </ref> Similarly, it\u2019s forbidden to staple an envelope closed. <Ref>Shemirat Shabbat KeHilchata 28:5 </ref>\n==Reading Mail==\n# In general it\u2019s forbidden to read letters on [[Shabbat]] even of a social or business correspondence. However, if a letter of social correspondence arrived on [[Shabbat]] it\u2019s permissible to read it silently (without moving one\u2019s lips) because it\u2019s possible that it contains crucial information for [[Shabbat]]. However, business letters may not be read on [[Shabbat]] at all. <Ref>Shemirat Shabbat KeHilchata 29:45. Sh\"t Iggerot Moshe 5:21:5 writes that since we no longer get any urgent news in the [[mail]] this doesn't really apply anymore. see also tiltulei [[shabbat]] teshuva 29, the [[Shabbos]] Home of Rav Simcha Bunim Cohen 5:footnote 14, Beer Moshe 6:66, Rav Avigdor Neventzal in Yerushalayim Bimoadeha [[Shabbat]] Kodesh 2 page 260 who agree to be stringent  </ref>\n==Links==\n# [https://www.yutorah.org/lectures/lecture.cfm/761976/rabbi-aryeh-lebowitz/ten-minute-halacha-newspaper-on-shabbos/ Rabbi Aryeh Lebowitz's Ten Minute Halacha on Reading Newspapers on Shabbat]\n\n==Sources==\n<references/>\n[[Category:Shabbat]]\n{{Shabbat Table}}"
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                "title": "Reading the Megillah",
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                        "*": "[[Image:Megillat Ester.jpg|250px|right]]\nOne of the most important mitzvot of the day of Purim is to read or listen to the reading of Megillat Ester. Ester tells the story of how Haman and Achashverosh tried to destroy the Jewish people and Hashem miraculously helped Mordechai and Ester save them. The mitzvah is to read the [[Megillah]] or hear the [[Megillah]] being read at night and during the day.<ref>The Rambam ([[Megillah]] 1:1) writes that the mitzvah to read the [[Megillah]] is an establishment of the prophets, Midivrei Kabbalah. Tosfot ([[Megillah]] 4a s.v. Chayav) writes that the primary reading is during the day when the rest of the mitzvot of [[Purim]] should be fulfilled. Nodeh BeYehuda (O.C. 41) writes that the nighttime reading is only derabbanan but not Midivrei Kabbalah. </ref> The details of the [[Megillah]] reading are outlined below:\n\n==Who's obligated?==\n# Both men and women are obligated to read the [[Megillah]] during the night and during the day of [[Purim]].<ref>Megilla 4a, Shulchan Aruch O.C. 687:1, Chazon Ovadia Purim pg. 47. In Gemara [[Megillah]] 4a, Rabbi Yehoshua Ben Levi says that women are obligated in reading the [[Megillah]] because they were included in the miracle of [[Purim]]. Rashi ([[Megillah]] 4a s.v. Af) explains that the decree of Haman applied to men and women equally. Tosfot (s.v. Af) quotes the Rashbam who explains that the gemara means that women are obligated because Ester was instrumental in the miracle of [[Purim]]. The Rambam ([[Megillah]] 1:1) writes that both men and women are obligated in reading the [[megillah]]. Tur and Shulchan Aruch O.C. 689:1 codify this as halacha. [https://www.torahanytime.com/#/lectures?v=140915 Rav Yitzchak Yosef (Motzei Shabbat Mishpatim 5781 min 29)] quoted the Yalkut Shemesh who said that the Morrocan minhag was that women only listened to the megilla at night and not the day. He expressed his wonderment over that minhag and completely disagreed and thought that women are obligation both during the night and day.</ref>\n# Women are also obligated to hear the megilla.<ref> Chazon Ovadia Purim pg. 50</ref>\n# A man who already heard the megilla in shul can still read it for his wife.<ref> Chazon Ovadia Purim pg. 51-52</ref> He should recite all of the berachot before.<ref> Chazon Ovadia Purim pg. 53 </ref>\n# There is a mitzvah of [[Chinuch]] to teach children (under [[Bar Mitzvah]]) to read the [[Megillah]].<ref>Rambam ([[Megillah]] 1:1), Chazon Ovadia Purim pg. 55</ref>\n\n==Procedure of the Megillah reading==\n# One can fulfill one's obligation either by reading the [[Megillah]] or by listening to the [[Megillah]] being read by someone who's obligated to read the [[Megillah]]. <ref> The Rambam ([[Megillah]] 1:2) writes that both the one reading the [[Megillah]] and the one listening to the [[Megillah]] being read by someone who's obligated to read the [[Megillah]] fulfill their obligation. Shulchan Aruch 689:2 codifies this as halacha. </ref>\n\n===The Brachot===\n# The chazan who reads the megilla at night recites three [[berachot]] before reading the [[Megillah]] and one beracha after completing the reading of the megilla.<ref> Shulchan Aruch O.C. 692:1, Chazon Ovadia Purim pg. 65 </ref> One should have in mind to cover the other mitzvot of [[Purim]] with this [[shehecheyanu]]. <ref> Mishna Brurah 692:1, Baer Heitev 692:1, Magen Avraham 692:1 </ref>  \n# The minhag is that women do make a bracha if they are reading the [[Megillah]] or the one reading it for women does make a bracha. <ref> Sh\"t Yabia Omer O\"C 1:40, Sh\"t Minchat Yitzchak 3:54 </ref> \n# The minhag is to roll up the [[Megillah]] back into a scroll before reciting the bracha of \"Harav Et Riveinu....\" <ref> Shulchan Aruch 690:17. Mishna Brurah 690:57 explains that this is because it is disrespectful to leave the megilla open. </ref> Some are lenient for a private reading <ref> Yalkut Yoseph volume 7 page 296 </ref> \n# According to Sephardim, the bracha of shehecheyanu is not recited during the day.<ref> Chazon Ovadia Purim pg. 63, Rambam Megilla 1:3, Shulchan Aruch O.C. 692:1 </ref> According to Ashkenazim, it is recited during the day.<ref> Rama 692:1, Rabenu Tam (quoted in Tosafot Megilla 4a) </ref> If a Sephardi is davening in an Ashkenazi shul and they recite shehechiyanu during the day of Purim, many authorities hold that he should not answer Amen so that it shouldn't be considered a hefsek.<ref>[https://torahanytime.com/lectures/288674 Rav Yitzchak Yosef (Mikra Megillah 5784, min 14-16)]</ref> Others hold that it is fine for him to answer Amen.<ref>Or Letzion 4:54:13</ref>\n\n===Sitting or Standing===\n# The reader of the megilla for the congregation should stand during the reading of the Megilla <ref> Shulchan Aruch 690:1, Beit Yosef 690 in the name of the Ran</ref> and the congregants may sit during the reading.<ref> Shulchan Aruch O.C. 690:1, Ben Ish Chai (Year 1 Parashat Titzaveh 4) </ref> However, the congregation should stand for the [[berachot]] before and after the [[Megillah]].<ref> Mishna Brurah 690:1, Machatzit Hashekel 690:1, Ben Ish Chai (Parashat Titzaveh 4), Kaf Hachaim 690:2. See Shevet Hakehati 1:212. </ref> \n\n===Hearing it in a Congregation===\n# One should try to find a [[minyan]] of ten men to read the [[megillah]].<ref> Shulchan Aruch O.C. 690:18, Bach 691 </ref> If this is not possible, one should read the [[Megillah]] by himself <ref> Shulchan Aruch 690:18, Mishna Brurah 689:15, Shaar Hatzion 690:64 </ref> \n# Some have the pious practice to read from a kosher [[megillah]] along with the baal koreh.<ref>Rav Schachter (Nefesh HaRav pg 227) writes that Rav Soloveitchik's minhag was to read the [[megillah]] to himself from a kosher [[megillah]] along with the baal koreh in order to fulfill the mitzvah himself instead of through a messenger. Rav Schachter explains this concept in BeIkvei HaTzoan pg 25. </ref>\n# One should not hear the reading of the megilla over a microphone.<ref> Daat Torah 689, Sh\"t Minchat Yitzchak 1:37 and 3:54. Rav Gedalya Dov Schwartz (Hadarom v. 77 5782) writes that soldiers in Iraq who didn't have any way to be yotzei megilah unless they heard it on the phone could rely on the poskim who allow that.</ref>\n# One should not talk during the megilla reading.<ref>Shulchan Aruch O.C. 692:2</ref>\n\n===Breaking it Up===\n# Initially one should not break up the megillah and one person should read the whole thing. In extenuating circumstances it is permitted.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-56-January-31-2021.pdf Rav Schachter (Corona teshuva #56)]</ref>\n\n==Time of Reading Megillah==\n===Night Time Reading===\n# There\u2019s a mitzvah to read the [[Megillah]] once at night and once during the day.<ref>[[Megillah]] 4a, Rambam ([[Megillah]] 1:3), Shulchan Aruch O.C. 687:1. Or Letzion 4:54:14 discusses a person who could only listen to one of the megillah readings, which should he listen to. First, he cites Nodeh Beyehuda 21 who holds that only the daytime megillah reading is Divrei Kabbalah and the nighttime one is derabbanan. However, then he argues the Shulchan Aruch does not distinguish between them. Finally, he concludes that since the night one comes first, he should listen to that one, even though he won't be able to listen to the daytime one the next day. </ref>\n# The time for reading the [[Megillah]] at night is from [[Tzet HaKochavim]] until Olat HaShachar.<Ref>Shulchan Aruch O.C. 687:1 says that the night reading applies all night, Mishna Brurah 687:1,3 explains that this means that one should read it between [[Tzet HaKochavim]] and Olat HaShachar. This is also the opinion of Chazon Ovadyah (pg 47) and Chayei Adam 195:5. </ref> One should not read the nighttime megillah during Ben Hashemashot except in extenuating circumstances.<ref>Mishna Brurah 692:14 citing the Pri Megadim. Kaf HaChayim on Shulchan Arukh, Orach Chayim 687:4:1 writes that one shouldn't read it until tzet but under extenuating circumstances in [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.692.32.1?lang=bi&with=all&lang2=en 692:32:1] he quotes many including the Meiri who allow reading the megillah during ben hashemashot.</ref>\n# In extenuating circumstances, such as might be necessary during corona, it is possible to read the megillah from [[Plag Hamincha]].<ref>Shulchan Aruch O.C. 678:1, [Rav Yitzchak Yosef (Motzei Shabbat Mishpatim 5781 min 30)], [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-56-January-31-2021.pdf Rav Schachter (Corona teshuva #56)]. Specifically regarding Yerushalayim reading after plag on the 14th, Yabia Omer OC 1:43 agreed.</ref>\n# If one missed reading it at night there\u2019s no make-up the next day.<Ref>Mishna Brurah 687:3, Chazon Ovadyah (pg 48). Chazon Ovadyah cites this from Maharam Ben Chaviv (Kol Gadol 48), Birkei Yosef 697:1, Teshuva Mahava v. 2 p. 45d, and Mey Bear 63. </ref>\n\n===Day Time Reading===\n# The megilla can be read any time during the day from sunrise to sunset.<Ref>Shulchan Aruch O.C. 687:1, Chazon Ovadia Purim pg. 48 </ref> If one read it after alot hashachar but before sunrise, he nevertheless fulfilled his obligation.<ref>Shulchan Aruch O.C. 687:1, Chazon Ovadia Purim pg. 48 </ref>\n# The time for reading the [[megillah]] during the day is from [[HaNetz HaChama]] until [[Shekiah]]. However if one read it from [[Olot HaShachar]] one has fulfilled the mitzvah. If one didn\u2019t read it until [[Shekiah]], one should read it until [[Tzet HaKochavim]] without a Bracha.<Ref>Shulchan Aruch O.C. 687:1 writes that the reading of the day applies all day from [[HaNetz]] but after the fact one fulfilled the mitzvah if one read it after [[Olot HaShachar]]. Mishna Brurah 687:4,5 explains that the ending time is [[Shekiah]] and after the fact one should read it without a Bracha until [[Tzet HaKochavim]]. </ref>\n\n==Eating before Reading the Megillah==\n# It is forbidden to eat before reading the megillah before by night<ref>Shulchan Aruch and Rama O.C. 692:4. Trumat Hadeshen 109 writes that it is forbidden to eat or even have a snack before listening to the megillah at night so that a person doesn't fall asleep and forget to listen to the megillah.</ref> and by day.<ref>Mishna Brurah 692:15 based on Shulchan Aruch O.C. 652:2, Kaf HaChayim on Shulchan Arukh, Orach Chayim 692:35:1, Nitai Gavriel Purim 32:1</ref>\n# It is permitted to eat a snack, foods or drinks less than a [[kebaytzeh]], before the megillah if it is hard to fast after nightfall until the megillah.<Ref>Magen Avraham 692:7, Mishna Brurah 692:14, Kaf HaChayim on Shulchan Arukh, Orach Chayim 692:36:1, Nitai Gavriel Purim 32:2, Yalkut Yosef Purim p. 552\u05ea Or Letzion 4:54:2</ref>\n# Someone for whom it is very hard and might become sick unless he has a meal may ask someone who remind him to read the megillah and then eat a meal.<ref>Mishna Brurah 692:16, Kaf HaChayim on Shulchan Arukh, Orach Chayim 692:38:1, Nitai Gavriel Purim 32:3. Chatom Sofer 652:2 relies on asking someone regarding eating before shaking lulav.</ref> Sephardim hold that it is permitted to ask someone to remind him to hear the megilla and then eat a snack before the megilla.<reF>Yalkut Yosef Purim p. 552</ref>\n# The prohibition to eat before megilla applies equally to men and women.<ref>Rav Shlomo Zalman Auerbach (Piskei Shemuot p. 112 quoting Rav Yosef Shuv), Rabbi Mandelbaum (Blayla Hahu p. 7)</ref> \n# Is it permitted to drink coffee or tea before megillah? Some poskim hold that it is permitted, while others forbid it.<ref>Piskei Shemuot (Purim p. 112) quotes Rav Elyashiv as holding it is permitted to drink tea before megillah. But Rav Nissim Karelitz (Blayla Hahu p. 7) holds that it is forbidden. </ref>\n===Sleeping or Working===\n# It is forbidden to go to sleep or do work at night before reading the megillah.<Ref>Mishna Brurah 692:15, Kaf HaChayim on Shulchan Arukh, Orach Chayim 692:34:1</ref>\n\n==If Purim Falls out on Sunday==\n# The Ashkenazic minhag is to say [[Havdalah]] after reading the [[Megillah]], while the Sephardic poskim advise saying Borei Me\u2019orei HaEish before the [[Megillah]] and the rest of the [[Havdalah]] afterwards.<ref> The Kol Bo (45) writes that Rabbeinu Chananeil and the Raavad held that if [[Purim]] falls out on Motza\u2019ei [[Shabbat]], one should recite [[Havdalah]] before the [[Megillah]]. He adds, however, that the minhag of Narvona was to say [[Havdalah]] after the [[Megillah]]. The Sefer Minhagim (Tirna, [[Purim]] s.v. [[Arvit]]) and Rama 693:1 write that the minhag is to say [[Havdalah]] after the [[Megillah]]. The Bei\u2019ur HaGra 693:1 explains that we recite [[Havdalah]] after the [[Megillah]] in order to delay ending [[Shabbat]] as much as possible (see Pesachim 105b). Pri Megadim M\u201dZ 693:1, Mishna Brurah 693:3, and Nitei Gavriel 28:8 agree.\n* Elsewhere, the Kol Bo (41) writes that one should say Borei Me\u2019orei 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\u2019orot 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\u2019orei HaEish to be in commemoration (zecher) of the creation of fire on Motza\u2019ei [[Shabbat]] and not a bracha that permits one to benefit from light. Birkei Yosef 693:1 writes that ideally, one should say Borei Me\u2019orei HaEish before the [[Megillah]] and the rest of [[Havdalah]] afterwards. Chazon Ovadia (p. 67) agrees. </ref>\n# If [[Purim]] falls out on Saturday night then one should read the [[megillah]] and then say VeYehe Noam. <Ref>Rama 693:1, Natai Gavriel ([[purim]] 28:8) </ref>\n# 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\u2019s 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\u201dA 141:17 agrees.</ref>, one should not carry it to the shul on [[Shabbat]] in preparation for Motza\u2019ei [[Shabbat]] unless one uses it in shul on [[Shabbat]] itself. <Ref>* Rav Yaakov Emden (Mor U\u2019Ketziah 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\u2019ei [[Shabbat]] due to the prohibition of preparing on [[Shabbat]] for after [[Shabbat]] ([[Hachanah]]). Kitzur S\u201dA 141:17 and Nitei Gavriel 28:4 agree. \n* 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.\n* The Chayei Adam explains that [[Hachanah]] is violated only if one finished an entire activity but not if one merely is transporting an object that is going to be used later. He bolsters this assertion based on the Magen Avraham (667:3), who says that although one may not set up tables on the 8th day of [[Sukkot]] in Chutz LaAretz for [[Shemini Atzeret]] because of [[Hachanah]], it is permitted to bring tables in from the [[Sukkah]] on the 8th day of [[Sukkot]]. Rav Mordechai Willig (Am Mordechai [[Shabbat]] p. 177-9) rejects the Chayei Adam\u2019s proof by explaining that the Magen Avraham permitted bringing the tables inside because there was a current need to bring in the tables so that people don\u2019t linger in the [[Sukkah]] and appear as if they are adding onto [[Sukkot]]. \n* Shaarei Teshuva 693:1 writes that one may carry the [[Megillah]] to shul privately on [[Shabbat]] if he then uses it on [[Shabbat]]. Shemirat Shabbat Kehilchata 28:83 agrees. \n* Rav Hershel Schachter (Eretz HaTzvi p. 57) writes that while Melachot D\u2019rabanan are forbidden during [[Tosefet Shabbat]], Gezeirot D\u2019rabanan are not. Thus, preparing the wine for [[Havdalah]] after Tzeit HaKochavim (during [[Tosefet Shabbat]]) should be permitted. Chazon Ovadia (p. 107) is lenient even during [[Bein HaShemashot]] if it is necessary. </rEF>If one needs to bring the [[Megillah]] to the shul after [[Shabbat]] one should say Baruch HaMavdil Ben Kodesh LeChol. <Ref>Natai Gavriel 28:7 </ref>\n# Even if one\u2019s meal extends into the night one doesn\u2019t add Al HaNissim. <Ref>Natai Gavriel 28:3 </ref>\n# If the congregation didn\u2019t yet say [[Kiddush Levana]] then they should say it before hearing the Megilla, however, if only individuals didn\u2019t say it they should wait until after hearing Megilla together with the congregation. <Ref>Natai Gavriel 49:1, 3 </ref>\n# If the congregation did not yet say [[Kiddush Levana]], they should say it before hearing the [[Megillah]]. <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\u2019s 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\u201dA 97:15 and Nitei Gavriel 49:1 agree.</ref>\n\n==Traveling Between a walled city and a non-walled city==\n# Someone who lives in Yerushalayim who was in a city outside Yerushalayim during daybreak (Olot Hashachar) of the 14th of Adar should read on the 14th. If he returns to Yerushalayim before the 15th at daybreak, one should celebrate [[purim]] again with all it\u2019s details. <ref>Shulchan Aruch O.C. 688:5, Mishna Brurah 688:12, Yalkut Yosef (Kitzur S\u201dA 688:7) </ref>\n# Someone who lives in Yerushalayim who travels outside Yerushalayim with intent to return to Yerushalayim after daybreak of the 14th he should read it on the 14th (and again the 15th if he's there at daybreak of the 15th) as long as he was actually outside Yerushalayim at daybreak on the 14th.<Ref> Mishna Brurah 688:12 </ref> \n# Someone who lives in Yerushalayim who travels outside Yerushalayim with intent to return before daybreak of the 14th should read it on the 15th even if he got stuck and didn\u2019t return to Yerushalayim on the 15th.<Ref>Mishna Brurah 688:12 </ref>\n# Someone who lives outside Yerushalayim who was in Yerushalayim during daybreak of the 15th should read on the 15th. However, if he already read the [[Megillah]] and celebrated [[Purim]] on the 14th in his city (outside Yerushalayim) one doesn\u2019t need to celebrate [[Purim]] again.<Ref>Yalkut Yosef (Kitzur S\u201dA 688:9) </ref>\n# Someone who lives outside Yerushalayim who travels to Yerushalayim with intent to stay there for daybreak on the 15th should read the [[Megillah]] on the 15th even if one leaves on the 15th during the day.<Ref> Mishna Brurah 688:12 </ref>\n# Someone who lives outside Yerushalayim who travels to Yerushalayim with intent to return before daybreak of the 15th should read it on the 14th even if one is forced into staying there.<Ref> Mishna Brurah 688:12 </ref>\n\n==Links==\n* [http://www.hebrewbooks.org/56811 Yalkut Yosef Hilchot Purim (Hebrew 5773)]\n\n==Sources==\n<references/>\n[[Category:Holidays]]\n[[Category:Prayer]]\n[[Category:Purim]]"
                    }
                ]
            }
        }
    }
}