Hilchos Purim Lemaiseh

Table of contents
Parshas Zachor | The Correct Pronunciation of the Word "Zaycher" | The Obligation to Read Parshas Zachor – Miderabanan or Min Hatorah | Are Women Obligated in Zachor | Ways of Reading Zachor for Women | Ta'anis Esther | Machatzis Hashekel Erev Purim that Falls on Shabbos | Purim night | Maariv and Megillah reading on Motzei Shabbos | Havdallah | Al Hanissim | Eating before reading the Megillah | The Halachos of Megillah reading | Dikdukim in reading the Megillah | Halachos of a mistake in the reading | Chinuch for Children in the Mitzvah of Krias Megillah | Additional Halachos relevant on Purim night | Shacharis on Purim | The Mitzvos during the Day of Purim | Matanos La'evyonim | Giving Matanos La'evyonim through the Bank | Mishloach Manos | Tevilas Keilim of Mishloach Manos | Kedushas Shevi'is on Purim | Melacha on Purim | Se’udas Purim | Eating meat on Purim | Eating bread at the Se'udas Purim | Getting drunk on Purim | Birchas Hamazon, davening and Brachos whilst intoxicated on Purim | Dinim of Aveilus on Purim | Various issues and uncertainties in Hilchos Purim

Parshas Zachor
1. The Ba'al Koreh should intend to fulfill the Mitzvah of Zachor and to be Motzie all those who are listening.
Those who are listening should have in mind to fulfill the Mitzvah of remembering the wickedness of Amalek in accordance with Halacha.
The person receiving the Aliyah should have in mind to be Motzie all those who are listening with Birkas Hatorah, before and after the Torah reading [He should recite the Brachos loudly enough for the congregation to hear]. This practice accommodates those who contend that the Brachos are an integral part of the Mitzvah (ט"ז סי' תרפ"ה ס"ק ב').
2. Some Poskim are of the opinion that although the Ba'al Koreh himself fulfills the Mitzvah even without understanding the meaning of the words that he reads in Lashon Hakodesh, nevertheless the listeners must understand what is being read in order to be Yotzei [as in Kiddush and Birkas Hamazon, עיין סימן קצ"ג סעיף א' ומ"ב סק"ה]. Therefore, although strictly speaking it suffices for the listeners to understand the general story of Amalek (without understanding the meaning of each word), nevertheless it is preferable for them to understand the meaning of every word. Hence, it is advisable to prepare oneself beforehand by learning the meaning of those Pesukim, e.g. at the Shabbat evening meal.

The Correct Pronunciation of the Word "Zaycher"
3. The Mishna Berurah writes, ‘Some say that you should pronounce 'Zaycher Amalek' with a Tzeirei under the Zayin, and others say you should pronounce 'Zecher Amalek', with a Segol. Therefore, it is best for the Ba'al Koreh to read it with both pronunciations.
Different opinions exist on how to do this:
a)Just the word ‘Zecher’ is repeated.
b)The 4 words ‘Timche Es Zecher Amalek’ are said twice.
c)The entire Passuk is read twice.
The common Minhag is to first read ‘Timche Es Zaycher Amalek’ and then ‘Timche Es Zecher Amalek’ (without returning to the beginning of the Passuk).

The Obligation to Read Parshas Zachor – Min HaTorah or Miderabanan
4. The Passuk says: ‘Remember what Amalek did to you… do not forget.’ The words 'remember' and 'do not forget' seem to be repetitive. The Gemara (מגילה י"ח) explains that if the Passuk would just say 'do not forget', it would be sufficient to remember it in our minds. Now that the Passuk also says ‘remember’, we understand that the Mitzvah is to verbally remember what Amalek did to us. This forms the basis of the obligation to read Parshas Zachor.
There are differences of opinion in the Rishonim, as to what aspect of the Mitzvah is Min HaTorah, and what is Miderabanan. There are 4 opinions:
A. Terumas HaDeshen and Shulchan Aruch (סימן קמ"ו סעיף ב')
a) Min HaTorah one is obligated to read it from a Sefer Torah with a Minyan.
b) Miderabanan it is read on the Shabbos preceding Purim.
B. Tosafos and Ritva:
Min HaTorah it can be read without a Minyan but it must be read from a Sefer Torah.Miderabanan it must be read with a Minyan.
C. Rashba:
a) Min HaTorah it can be read from a Chumash.
b) Miderabanan it must be read from a Sefer Torah with a Minyan.
D. Rambam and Ramban:
a) Min HaTorah one must verbalize the wicked deeds of Amalek, but it does not need to be done by reading Parshas Zachor.
b) Miderabanan one must read Parshas Zachor with a Minyan.
c) The Mishna Berurah (סימן תרפ"ה ס"ק ט"ז) appears to rule like this opinion.

Are Women Obligated in Zachor
5. Women who have difficulty coming to shul to hear Parshas Zachor, are not obligated to do so. (They can read it at home from a Chumash instead.)
The Sefer HaChinuch (Mitzvah 603) writes, that women are not obligated in the Mitzvah of Zachor (remembering the obligation to annihilate Amalek), since women do not engage in battle. Similarly, In the Shut Toras Chesed (או"ח ל"ז, ה') it is written, ‘We have never heard of anyone obligating women to hear Parshas Zachor in shul, and we should not rule against this Minhag Yisroel’.
However, the Minchas Chinuch asks several questions on the Sefer HaChinuch and concludes that women are indeed obligated in this Mitzvah. Similarly, in the Shut Binyan Tziyon (החדשות סי' ח'), Rav Nosson Adler is quoted as saying that women are obligated.

Ways of Reading Zachor for Women
6. In case women do not come to Shul to hear Parshas Zachor at the end of Keriyas Hatora, the ideal solution would be that a majority of a Minyan of men (6 or 7) should have in mind during the reading of Zachor not to fulfill the Mitzvah [alternatively, they could leave shul before Parshas Zachor is to be read]. They should then remain after davening (together with other men to complete the Minyan), and they then read Zachor with the Brachos before and after, while the women assembled in the Ezras Nashim are listening. (The benefit of this option is, that the women fulfill the Mitzvah also according to the Taz (סי' תקפ"ה סק"ב) who writes that if one does not hear the Brachos one is not Yotzei).
Less preferred solutions include reading for women from a Sefer Torah without a Minyan of men (which according to some opinions without a Minyan of men the Mitzvah cannot be fulfilled), or reading for women with a Minyan of men who have already been Yotzei, without the Brachos (which according to the Taz is Me'akeiv).
Another option is that after reading the third Aliya at Mincha , the Sefer Torah is quickly rolled to Parshas Zachor, and the Ba'al Koreh reads it, followed by the Bracha of ‘Asher Nassan Lonu’(עיין סי' קמ"ד) .

Ta'anis Esther
7. The 13th of Adar is a Ta'anis Tzibbur known as Ta'anis Esther. This fast is not a symbol of mourning, but rather to remember that Hashem sees and hears us in times of need when we fast and do Teshuva with all our hearts, just as Hashem did in the time of Mordechai and Esther. This year [תשפ"ד] since Purim falls on Sunday, Ta'anis Ester is brought forward to the preceding Thursday, the 11th of Adar.
8. Children under the age of Bar/Bas Mitzvah are not obligated to fast at all, not even Ta'anis Sha'os.
9. Pregnant and nursing women do not fast. The classification of a pregnant woman is from when she is aware of her pregnancy, even within forty days of the onset of the pregnancy. The exemption of a nursing woman includes even someone who is nursing only partly. If she is not nursing, even if she is within twenty-four months from birth, she needs to fast.
10. A woman within thirty days of giving birth does not fast. We are lenient to consider the thirty days from the actual time of birth (מעת לעת).
11. A woman who suffered a miscarriage: If the miscarriage was after forty days from the onset of the pregnancy, she is considered a 'Yoledes' and does not fast if she is still within thirty days of the miscarriage.
12. An unwell person, even if it is not dangerous for him to fast, does not fast. He is not required to make up the fast on a different day. The definition of a 'Choleh' is someone who is fit to be in bed or cannot function due to his sickness or weakness.
13. Someone who suffers from aches and pains that do not affect his ability to function (such as a pain in the eye) - does not fast. However, he needs to make up the fast on a different day.
14. Healthy people are required to do all that is possible in order to be able to fast. Therefore, one should not strain oneself if by doing so he will eventually be considered a 'Choleh'.
15. Since Ta'anis Esther is not a fast of mourning, it is unclear as to whether those who are exempt from fasting, are permitted to eat meat and drink wine or to indulge in other delicacies. Lehalacha; in order not to be different from the Tzibur who are fasting, one should refrain from eating these special foods.
16. Someone who wants to get up early and eat before daybreak (Alos Hashachar), must stipulate before he goes to sleep that he is not accepting the fast until daybreak.
17. It is permitted to shower and have a haircut on Ta'anis Esther. So too, it is permitted to hear music since it is not a fast of mourning.
18. If needed, it is permitted to brush one's teeth and/or rinse out one's mouth with water. The Mishna Berurah ((סי' תקס"ז מ"ב ס"ק י"א referring to the ד' צומות allows this only if one is in discomfort, but being that Ta'anis Esther is a less severe fast, it is permitted whenever needed.

"Machatzis Hashekel"
19. The accepted Minhag is to give money to Tzedakah during Chodesh Adar in remembrance of Machatzis Hashekel. (One should be careful not to say 'This money is for Machatzis Hashekel').
20. The custom is that also in such a year [תשפ"ד] when Purim falls on Sunday and Ta'anis Ester is brought forward to the preceding Thursday, the Machatzis Hashekel is given before Mincha on Ta'anis Ester, as in a regular year. Even those who usually give Machatzis Hashekel after Mincha before the reading of the Megillah, this year most give it on Thursday before Mincha of Ta'anis Ester (on the 11th of Adar).
Someone who did not give it until Purim can give it until the end of Chodesh Adar.
21. The accepted custom of most Ashkenazim is to give three coins, each one that is called “half” in the accepted currency used in that country. For example, in Eretz Yisrael three half Shekel coins can be used. In places where the euro or dollar is used, three half euro or dollar coins are used.
22. Some have the custom of giving three pure silver coins of the old ‘half a Dollar’. These can often be bought from the Tzedakah boxes found in the Shuls on Ta'anis Esther, and since they now belong to him he uses them to fulfill the Mitzvah and returns them to the box.
Where the dollar is not the accepted currency of that country, one should give three coins of half of the local currency as explained above.
23. Another custom is to donate the monetary worth of Machatzis Hashekel which is mentioned in the Torah. This is estimated to be about 9.6 Grams of silver. Many Sephardim follow this custom, however for children it is sufficient to give three coins of half of the local currency.
[The value of silver constantly changes, and some add on a sales tax where applicable. Presently 35 NIS surely covers that amount including tax in Israel.]
24. A child below thirteen is not required to give Machatzis Hashekel. Nevertheless, it is customary to give also for children, even for babies to be born. Many have the custom to give for women and girls too.
25. A father who gives Machatzis Hashekel on behalf of his child, should continue doing so until the boy is Bar Mitzvah. Regarding women and girls, there is a debate as to whether one could stop giving. In practice, one is allowed to discontinue giving for women as long as his practice is classified as Tzedakah which would categorize it as 'Nidrey Mitzvah'. Therefore, if he proclaimed on Erev Rosh Hashana that his promises should not have the status of a Neder, or if one clearly had in mind that this custom should not last forever and he did not do this Minhag three times, he may choose to discontinue.
26. Machatzis Hashekel should be given to the poor (alternatively, they can be given for the needs of the Shul).
27. Machatzis Hashekel should not be given from Ma'aser money.

Erev Purim that falls on Shabbos
28. On Shabbos Erev Purim the Megillah is not Muktzeh and may be moved (סי' תרפ"ח ס"ק י"ח). It is permitted to then prepare and practice the reading of the Megillah.
29. At Mincha on Shabbos, “Tz’idkoscho Tz’edek” is omitted.
30. Se’udah Shlishis is eaten as usual. However, one should leave place for a joyous meal later in the evening upon returning home from Shul after hearing the Megillah. Some Poskim mention that one should eat less than usual during Se'udah Shlishis (מחצית השקל סי' תרצ"ה סק"א וקיצור שו"ע סי' קמ"ב ס"ה). The custom of the Chasam Sofer was to eat Se’udah Shlishis before the 10th hour. However, these two practices are not mentioned in the Mishnah Berurah.
31. If Se’udah Shlishis began before sunset, one may continue eating bread even after nightfall (מכיון שהתחיל בהיתר, ע' סי' תרנ"ב סע' ב', סי' ע' ס"ק כ"ג, סי' רל"ה ס"ק כ"א). Al Hanissim in not recited in Birchas Hamazon after Se’udah Shlishis (סי' קפ"ח ס"ק ל"ג, ועי' קיצור שו"ע סי' מ"ד סע' י"ז) and one is not considered as putting oneself in doubt of Al Hanissim. However, if one began Se’udah Shlishis after sunset, no more than a Kezayis of bread should be eaten.
32. Since one may not prepare on Shabbos for the weekdays (Hachana), the following must be kept in mind:
a) The Megillah may not be taken to Shul before nightfall on Motzei Shabbos (after saying “Baruch Ha’mavdil Bein Kodesh Le’chol”). However, if the Megillah will be used in Shul on Shabbos, it can be taken earlier in an inconspicuous manner.
b) One may not begin any preparations to organize what is required for the Megillah reading, including the Purim rattles, nor to ensure an early start of the evening Purim meal.
c) It is doubtful if one may say on Shabbos that he is going to sleep to be able to stay up late on Purim night (עי' משנ"ב סי' ר"צ סק"ד).
d) Getting dressed up for Purim on Shabbos is permitted. It is not included in a forbidden act of preparing for after Shabbos, since one has enjoyment from this already on Shabbos.
33. The custom is to delay the commencement of Ma'ariv on Motzei Shabbos. This is in order to give people the possibility to say “Baruch Ha’mavdil” after Shabbos and then bring their Megillos and other items that they require in Shul.

Purim night
34. The Mishna Berurah (סי' תרצ"ה סק"ג) writes that it is proper to wear Shabbos clothes from the onset of Purim. The house should be prepared respectably, including lighting candles, setting the table and making the beds. Nowadays that we have electric lighting, many do not light candles on Purim night.

Maariv and Megillah reading on Motzei Shabbos
35. One recites 'Ata Chonantanu' and 'Al Hanissim' in Shemona Esrei. The custom of Bnei Ashkenaz is that the Chazan then says the complete Kaddish including Tiskabeil, followed by the reading of the Megillah. After this, 'Vee’hee No’am', 'Yosheiv Be’seyser' and 'Ve’ata Kadosh' are recited, followed by the complete Kaddish omitting Tiskabeil, and then 'Aleinu'.
Bnei Sefard say half Kaddish after the Amidah, followed by 'Shuva', 'Vee’hee No’am', 'Yosheiv Be’seyser' until 'Ve'ata Kadosh'. [See below regarding Birkas Me'orei Ha'esh before the Megillah]. The Megillah is then read, followed by 'Ve’ata Kadosh' and Kaddish Tiskabal, [Shir Hama'alos Le'dovid Lulei'], 'Shir Hama'alos' and 'Aleinu'. Havdallah is made as usual. [If Birkas Haneir was recited prior to the Megillah reading, only the Brachos on the wine, Besamim and Havdallah are recited now].

Havdallah
36. Communities that have the custom to make Havdallah in Shul every motzei Shabbos, do so this week after the Megillah reading. In case his family members are not in Shul, he should have in mind not to fulfill his obligation of Havdallah in Shul, rather he should recite Havdallah at home with his family, and later on they should hear the Megillah reading.
[The same applies to a person davening and reading the Megillah at home; after Ma'ariv he should first make Havdallah and then read the Megillah].
37. In some places the Ashkenazic custom is to recite the Bracha 'Borei Me'orei Ha'eish' on the Havdallah candle after the Megillah reading [unlike Tisha B'av that falls on Motzei Shabbos when we recite 'Borei Me'orei Ha'eish' before reading Eicha]. Amongst the Sephardi communities there are those who recite this Bracha between Shemona Esrei and the Megillah reading (עי' סי' תרצ"ג, ב"י וברכ"י שם), while the rest of the Havdallah is recited after the Megillah reading.
See in the previous paragraph regarding a person who is being Motzie the members of his household who will hear the Megillah later in the evening.
38. After Havdallah in Shul 'Veyitein Lecha' is recited. Some have the custom to always wait with it until after 'Aleinu'.

'Al Hanissim'
39. We say 'Al Hanissim' during all three Tefillos of Purim.
If one forgot to say it, the Halachos are as follows: if he remembered before he said Hashem's name at the end of the Bracha of Vechol Ha’Chayim, he returns to 'Al Hanissim'. If he already said Hashem's name, he should finish the Bracha and not go back.
However, before saying the 'יהיו לרצון' after 'אלוקי נצור' one may add it as a special Tefilla:
'הרחמן הוא יעשה לנו ניסים ונפלאות כשם שעשה לאבותינו בימים ההם בזמן הזה בימי מרדכי ואסתר וכו'.
If one already finished davening and realizes that he omitted Al Hanissim, he does not repeat the Shemona Esrei.

Eating before reading the Megillah
40. It is prohibited to eat even a small amount before the Megillah reading (both at night and at day). In a case of necessity, for example if someone feels unwell or is having difficulty fasting after Ta'anis Esther, [in a regular year] he may eat a small amount (טעימה), before the Megillah reading [after Tzeis Hakochavim].
This year, that Purim falls on Motzei Shabbos, one must make Havdallah before eating, [however, drinking water is permitted before Havdallah].
The classification of טעימה is:
a) Bread or Mezonos less than a Ke'Beitzah.
b) Fruits, vegetables or snacks (that are not from grain), or drinking beverages. These are considered as טעימה'' even when consumed in large amounts.
c) Drinking water may be permitted even for those who do not endure great difficulty.
d) Drinking wine or other alcoholic beverages is prohibited if drinking more than a Ke'Beitzah.
A person who is unwell, for whom a small amount of food is not enough, should appoint a 'Shomer' to remind him to read the Megillah, and he may then eat as much as needed.
41. These Halachos are essentially the same for both men and women. Nevertheless, one should be aware that it is common for women to have acute difficulty fasting [especially those who hear the Megillah later in the evening, or those who take care of small children, etc.], and in case of necessity they are allowed to eat a small amount (טעימה), as mentioned above.

The Halachos of Megillah reading
42. Women share the same obligation as men to read the Megillah both in the evening and in the morning. Although it is a 'Mitzvah Shehazman Grama' (a Mitzvah limited to a certain time), women are nevertheless obligated since they also had a part in the miracle of Purim.
43 . The time of reading the Megillah;
The reading in the evening starts at Tzeis Hakochavim until daybreak ((עלות השחר.  The day reading is from sunrise נץ החמה)) until sunset. However, one is Yotzei B'dieved from daybreak (עלות השחר).
44. Before starting to read the Megillah, the Minhag is for the Ba'al Koreh to unroll the entire Megillah and fold it 'page on page'. Those listeners who have their own Megillah do not need to do this.
45. The Ba'al Koreh must have in mind to fulfill the Mitzvah of Krias Hamegillah for himself and for the congregation. Those who are listening need to have in mind to be Yotzei.
46. The congregation should stand while the Ba'al Koreh recites the Brachos over the Megillah. During the actual reading, the Ba'al Koreh stands, whereas those who listen may sit. A person who reads the Megillah for less than ten people, or for women (even more than ten) may sit.
47. The Ba'al Koreh recites three Brachos, 'Al Mikra Megillah', 'She'asa Nissim' and 'Shehecheyanu'. The Minhag of Sephardim is to recite the Bracha of 'Shehecheyanu' only before the evening reading, whereas Ashkenazim recite it also before the daytime reading.
48. A Sephardi who davens Purim morning in an Ashkenazi Minyan may answer 'Amen' on the Bracha of 'Shehecheyanu', this is not considered to be a Hefsek. (Concerning the fact that Ashkenazi Megillos are without an 'Amud' while Sephardic Megillos are, it is not Me'akeiv).
49. When reciting 'Shehecheyanu' before the daytime reading (by Ashkenazim), one should have in mind that the Bracha applies also for the other Mitzvos of the day, i.e. Mishloach Manos, the Purim Se'udah and Matanos La'evyonim. There are some Poskim who contend that Sefardim should have in mind the above mentioned Mitzvos of Purim during the 'Shehecheyanu' at night. Lehalacha, one does not need to do so.
50. If the Ba'al Koreh already fulfilled the Mitzvah of reading the Megillah, he may still recite the Brachos if the listeners do not know how to recite the Brachos themselves. However, if they know how to recite the Brachos, it is preferable that they should recite the Brachos themselves. One person should say the Brachos and be Motzie the others.
51. Women reciting the Bracha before the Megillah reading held for women, should say 'Lishmoa Mikra Megillah'. [Either each woman recites the Bracha herself, or one of them exempts all the others].
52. Some Sephardim are Noheg that in a scenario that the Ba'al Koreh has already fulfilled his Mitzvah, no Bracha is recited at all, neither by the Ba'al Koreh nor by the women listening. Some are Noheg that the Ba'al Koreh recites for them just 'Al Mikra Megillah'.
53. One may not talk from the first Bracha, until after the reading of the Megillah and the Bracha recited afterwards.
54. It is obligatory to hear every single word of the Megillah, therefore if someone misses a word, he should immediately read it even from a Chumash, and continue reading until he has caught up with the Ba'al Koreh. Even if one reads many Pesukim from the Chumash, he is Yotzei, as long as he hears most of the Megillah from the kosher Megillah read by the Ba'al Koreh.
55. When reading the Megillah one needs to hear what he is saying. If he did not, some say that he is not Yotzei Yedei Chova.
56. If one spoke out during the reading of the Megillah, the Halacha is as follows: if he heard all the words of the Ba'al Koreh although he was talking, he could be lenient not to have to read again. However, if whilst reading part of the Megillah by himself from the Chumash (because he missed a word as above, or he came late), and during his reading he also heard the Ba'al Koreh reading ahead, he is not Yotzei Yedei Chova. This is because it is considered hearing the Megillah in the wrong order ('K'riah Lemafrei'ah'). For this reason, when making up a few words or Pesukim from a Chumash, he must continue reading until he gets to the place where the Ba'al Koreh is holding in his Kosher Megillah.
57. 'Dreaming' during the Megillah reading - if one hears the reading while he has a Megillah (or a Chumash) in front of him, although he was dreaming, if he was nonetheless fully aware throughout the Megillah reading where the Ba'al Koreh is holding, it is considered that he heard the Megillah and he is Yotzei Yedei Chova. However, if this is not the case, then he should make it up by reading from the Megillah in front of him (or from the Chumash), starting from the place where he drifted until he has caught up with the Ba'al Koreh.
58. Someone who is unsure whether he skipped a word or maybe did not hear a certain word, it would depend if this happened during the day reading or at night. If the doubt occurred at the daytime reading, he must read again, because it is a Safek of Divrei Kabbalah. However, regarding the evening reading, one can be lenient and he need not read again because it is a Safek D'rabanan.
59. After reading the Megillah, the Ba'al Koreh recites the Bracha of 'Harav Es Riveinu' both at night and at day. This is recited after the Megillah has been rolled up.
The Bracha is only said after reading with a Minyan. When reading without a Minyan, there is a dispute among the Poskim as to whether the after-Bracha is recited. Lehalacha, one does not recite it if there is no Minyan. When reading for women the Bracha of 'Harav Es Riveinu' is not recited, no matter how many women are present since they are not considered a Minyan.
60. At night, after the Bracha of 'Harav Es Riveinu' we say 'Asher Heinie' which is followed by 'Shoshanas Ya'akov' (both are said even without a Minyan). By day we don't say 'Asher Heinie', but 'Shoshanas Yaakov' is said.
61. It is appropriate to wash one's hands before touching the Megillah.
62. It is customary that at the day reading when saying the words in the Megillah 'ליהודים היתה אורה ושמחה וששון ויקר' one should touch both of his Tefillin and kiss them (בן איש חי וכף החיים סי' תר"צ).
63. The Tefillin should be worn until after reading the Megillah (מ"ב סי' תרצ"ג ס"ק ו').
64. Someone who has a Kosher Megillah could essentially read along with the Ba'al Koreh. However it is preferable not to read along, rather just listen and be Yotzei from the Ba'al Koreh (עיין סי' תרצ' ס"ק יג' וסי' תרפ"ט ס"ק ה'). Only if he missed a word he should read by himself from his Megillah which is in front of him until he reaches the Ba'al Koreh.
65. Whoever has a Chumash does not read with the Ba'al Koreh (not even silently), but hears the reading from him.
66. Someone who came late for the Megillah reading, and did not hear the beginning, can make his own Bracha on the Megillah (although he only has a Chumash), and reads from the Chumash until he catches up with the Ba'al Koreh. This is only valid as long as he does not end up reading more than half of the Megillah from the Chumash (סי' תר"צ).
67. If someone came late for the Megillah reading and missed the Brachos, it is unclear as to whether he should make the Brachos immediately, and read the Megillah until he catches up with the Ba'al Koreh as above, or should he wait with the Brachos until an opportunity arises where he can recite them - for example when they are banging by Haman, although he may then be in-between the Prakim and in the middle of a section, maybe he should nevertheless make the Brachos there. Lehalacha, the second option is to be followed.

Halachos and Dikdukim in reading the Megillah
68. When reading 'בלילה ההוא נדדה שנת המלך' (ו', א'), the Ba'al Koreh should raise his voice, because this is where the main miracle starts.
69. When reading 'האגרת הזאת' (ט', כ"ו) the Ba'al Koreh should shake the Megillah.
70. The accepted Minhag is that the Tzibbur says together the following four Pesukim of redemption. The Ba'al Koreh then repeats them: 'איש יהודי' (ב', ה'), 'ומרדכי יצא' (ח, טו), 'ליהודים היתה אורה' (ח', ט"ז), 'כי מרדכי היהודי' (י', ג').
In addition, when reading the ten sons of Haman, from 'חמש מאות איש' until 'עשרת' (ט',י') included, the Tzibbur follow the above practice.
71. While reading the last Passuk (כי מרדכי היהודי וגו') from the Chumash, some contend that one should explicitly have in mind not to be Yotzei with this reading, rather by hearing the Possuk from the Ba'al Koreh which is the optimal way to fulfill the Mitzvah. Lehalacha, it is unnecessary to have this in mind because we automatically assume that he wants to be Yotzei the Mitzvah in the best way rather than with his own reading from the Chumash.
72 . We are Noheg to read the following words with the tune of Eichah:
'וכלים מכלים שונים' (א',ז')
'אשר הגלה מירושלים אשר הגלה נבוכדנצר מלך בבל' (ב', ו')
'והמלך והמן ישבו לשתות.. זעקה גדולה ומרה' (ג', ט"ו- ד', א')
'אֵבל גדול ליהודים וצום ובכי ומספד' (ד', ג')
'וכאשר אבדתי אבדתי' (ד', ט"ז)
'כי נמכרנו אני ועמי' (ז', ד')
'כי איככה אוכל וראיתי.. באבדן מולדתי' (ח', ו').
73. The following is a list of words that there are two opinions as to how they should be read, therefore the custom is to read them twice hence accommodating all opinions:
The Passuk 'אשר נתן המלך' (ח', י"א) the first time we read 'להרג' and the second time 'ולהרג' with a וא"ו at the beginning of the word.
The Passuk 'נקהלו היהודים' (ט', ב') - the first time it is read 'בפניהם' with a בי"ת and the second time it is read 'לפניהם' with a למ"ד. (some do not repeat the whole Passuk rather say the word in both variations one after the other).
If by mistake only one of the above-mentioned versions was read, one is Yotzei. Lehalacha, the main reading is 'להרג' and 'לפניהם'.

'קרי' and 'כתיב' in the Megillah
74. In the following Pesukim only the Kri is read (עי' נדרים לז'):
[פרק ג' פסוק ד'] 'באמרם' is read 'כְּאָמְרָם'.
[פרק ט' פסוק י"ט] ' הפרוזים' is read .'הַפְּרָזִים'
[פרק ט' פסוק כ"ז] 'קימו וקבל' is read 'קימו וְקִבְּלוּ '.
If by mistake only the 'כתיב' was read, see אורח חיים סימן קמ"א סעיף ח'. In practice one does not need to repeat.

Halachos of a mistake in the reading
75. Three types of mistakes could occur whilst reading the Megillah. Some are Me'akeiv; some are not but the Ba'al Koreh should be corrected, and some are just Lechatchila.
A. The following are mistakes that are Me'akeiv:
The Shulchan Aruch (סימן ר"צ סעיף י"ד) brings the Yerushalmi that says 'we are not Medakdek in its (the Megillah's) mistakes', the simple understanding is referring to any mistake of pronunciation. There is an opinion that contends that this only refers to a mispronunciation that does not change the meaning, for example 'יהודיים' instead of 'יהודים'. However, if the mispronunciation changes the meaning as in 'ישב' instead of 'יושב' or 'נפל' instead of 'נופל', it is tantamount to omitting the word. Therefore the Ba'al Koreh must be corrected and he must repeat the word. (מ"ב שם ס"ק נ"א).
If a word was left out altogether, although it does not alter the meaning, even if he already finished reading the Megillah, it must be read again with the Brachos. However, since there is an opinion that if such a word was left out, one has still fulfilled the Mitzvah (שיטת ריא"ז בה"ל סי' תר"ז ד"ה אין מדקדקין), in practice one should read the Megillah again without a Bracha.
If even one letter is left out that changes the meaning, one must read it again. If he already finished reading the Megillah he goes back to the word left out and continues from there until the end. In the case of היסח הדעת the Bracha is recited again (it is unclear if one returns to the beginning of the Megillah).
If one missed out a letter that doesn't change the meaning- we can be lenient not to require him to return. (If it is unclear if the meaning was changed, one should read again without a Bracha).
B. The following are mistakes that should be corrected, but one could be lenient where absolutely necessary, not to require to read again, since there are opinions to rely on if the reading was finished, though according to the second opinion in Shulchan Aruch it is Me'akeiv (סי' תר"צ סעיף י"ד לדעת הי"א) so one needs to be very careful to use the proper pronunciation.
[פרק ב' פס' ג'] 'וְיפקד.. וְיקבצו'
[פרק ב' פס' ו'] 'הָגְלָה מִירוּשָלַיִם עִם הַגֹּלָה אֲשֶר הָגְלְתָה עִם יְכָנְיָה מֶלֶך יְהוּדָה אֲשֶר הֶגְלָה' -
[pay attention to the change three times for the same word.]
[פרק ב' פס' י"ט] "וּמָרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"- not 'ישב'
[פרק ב' פס' כ'] "אֶסְתֵּר עֹשָֹה"
[פרק ב פס' כג] "וַיְבֻקַּשׁ הַדָּבָר וַיִּמָּצֵא וַיִּתָּלוּ שְׁנֵיהֶם עַל עֵץ וַיִּכָּתֵב".
[פרק ג' פס' י"ב] "וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ... וַיִכָּתֵב כְּכָל אֲשֶר צִוָּה.. וְנֶחְתָּם בְּטַבַּעַת הַמֶּלֶךְ"
[פרק ג' פס' י"ג] "וְנִשְלוֹחַ"
[פרק ד' פס' ח'] "כְּתָב הַדָּת אֲשֶר נִתַּן בְּשוּשָן"
[פרק ה' פסוק ו'] "עַד חֲצִי הַמַּלְכוּת וְתֵעָשֹ"
[פרק ה' פסוק י"ד] "אֱמֹר לַמֶּלֶךְ וְיִתְלוּ"
[פרק ו' פס' א'] "וַיִהְיוּ נִקְרָאִים לִפְנֵי הַמֶּלֶךְ"
[פרק ו' פס' ב'] "וַיִמָּצֵא כָתוּב"
ֹ[פרק ו' פס' י"ב] "וַיָּשָב מָרְדְכַי אֶל שַעַר הַמֶּלֶךְ"
[פרק ז' פס' ח'] "וְהָמָן נֹפֵל עַל הַמִּטָה"
[פרק ח' פס' ט']"וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ.. וַיִּכָּתֵב כְּכָל אֲשֶר צִוָּה"
[פרק ח' פס' י'] "וַיִכְתֹּב בְּשֵם הַמֶּלֶךְ.. וַיַּחְתֹּם"
[פרק ט' פס' א'] "וְנַהֲפוֹךְ הוּא"
[פרק ט' פס' י"ד] "וַתִּנָּתֵן דָּת בְּשוּשָן"
[פרק ט' פס' ט"ז] "הַמֶּלֶךְ נִקְהֲלוּ וְעָמֹד.. וְהָרֹג בְּשֹנְאֵיהֶם"
[פרק ט' פס' י"ז] "וְעָשֹה אֹתוֹ"
Though one must be careful to read the above words properly, if one finished reading the Megillah and he is short on time, he does not need to read the Megillah again, being that we can rely on the main opinion in the Shulchan Aruch (ערוך השלחן).
C. The following are more words that need caution regarding the pronunciation (but are not Me'akeiv) and do not need to be corrected:
[פרק א' פסוק ו'] 'על רצְפַת בַּהַט' If he said 'רצפּת' with a Dagesh in the 'פּ' he is Yotzei Yedei Chova.
[פרק ב פס' י"ג-י"ד] 'וּבָזה הנַּעֲרָה בָּאָה... בָּעֶרֶב הִיא בָאָה... וּבַבֹּקֶר הִיא שָֹבָה' the accent is on the end of the word, different from 'לְהָבִיא אֶת וַשְֹתּי הַמַלְכָּה לְפָנָיו וְלֹא בָאָה' [פרק א' פס' י"ז] which is accented on the beginning of the word. If one made a mistake he is Yotzei. The same is with any mistake where the accent is on the wrong syllable.
[פרק ד' פס' א'] 'וּמָרְדֳּכַי יָדַע אֶת כָּל אֲשֶר נַעֲשָֹה' if it was read 'נַעֲשֶֹה' he is Yotzei (עי' נחמיה ה', י"ח). So too in the Passuk 'מַה נַּעֲשָֹה יְקָר וּגְדוּלָּה'.
One should be careful to read the word 'ואת' for the corresponding son of Haman each time from its line, and not reading it by heart.
The proper Nikud for the word 'מרדכי', if it is in the middle of a Passuk- the Nikkud is 'מרדכַי' except in פרק ד' פס' י"ב that it is pronounced 'ויגידו למרדכָי' even though it is in the middle of the Passuk. In the end of the Passuk it is always 'מרדכָי'.
The word 'מה' is always 'מַה' except in the following four places,
[פרק ח' פס' א'] 'מָה הוּא לָהּ'
[פרק ט' פס' י"ב] 'בְּשׁאָר מְדִינוֹת הַמֶּלֶך מֶה עָשֹוּ'
[פרק ט' פס' כ"ו] 'וּמָה רָאוּ עַל כָּכָה וּמָה הִגִיעַ עֲלֵיהֶם'.

Chinuch for children in the Mitzvah of Krias Megillah
76. The Shulchan Aruch writes (סי' תרפ"ט ס"א) 'we are Mechanech children in the Mitzvah of Megillah'.
However, it is unclear at which age should one begin educating one’s child to hear the Megillah. Does it begin when the child is able to concentrate on listening to the whole Megillah (which is close to the age of thirteen), or does it begin when he can read the whole Megillah in a way that he can be Yotzeh Lechatchila (approx. ten or eleven year old, depending on his level of understanding).
In practice, one should be stringent and start educating children from the age when they can read the whole Megillah.

Additional Halachos relevant on Purim night
77. It is a Mitzvah to rejoice and to eat a lavish meal on the night of Purim.
This year [תשפ"ד] that Purim falls on Motzei Shabbos, one should have in mind to also fulfill the Mitzvah of Melaveh Malka.
78. There is a Minhag to eat seeds (זרעונים) on Purim, therefore some are Noheg on Purim night to eat 'Hamantaschen' filled with poppy seeds. Others are Noheg to eat chickpeas.

Shacharis on Purim
79. On the day of Purim, one should get up early to daven Shacharis. After Chazaras Hashatz, Chatzi Kaddish is said. A Sefer Torah is then taken out, and 'ויבא עמלק' is read with three Aliyos followed by Chatzi Kadish. The Sefer Torah is then put back in its place, followed by the reading of the Megillah. This is all whilst the Tefillin are still being worn. On Purim the Shir Shel Yom is פרק כ"ב in Tehilim. Before saying the Shir Shel Yom, one should say היום יום ... בשבת'' (without adding 'שבו היו הלוים אומרים'...).
The Mitzvos during the day of Purim
80. On the day of Purim, one must fulfill the following four Mitzvos: Krias HaMegillah, Mishloach Manos, Matanos La'evyonim and Se'udas Purim. The Halachos will be explained below.
81. Before reading the Megillah it is prohibited to eat, as was explained above #40. Some Poskim contend that it is similarly prohibited to eat before fulfilling also the other Mitzvos.

Matanos La'evyonim
82. Every Jew, both men and women, is required to give two Matanos to two poor people, meaning one present to each poor person.
83. Matanos La'evyonim may not be given from Ma'aser money. However, any donation beyond the minimal obligation may be given from Ma'aser money.
84. The minimum amount that is to be given for each of the Matanos La'evyonim is a 'Pruta' (which is currently covered by 10 Israeli agurot, or the equivalent in other countries with their local currencies). Some say that nowadays one פרוטה has no buying value and is therefore insufficient. Accordingly, the equivalent of one NIS should be given. Some hold that one should give a larger amount, sufficient to bring significant enjoyment to a needy person. This could range between ten and fifty NIS).
85. One must make sure that the money reaches the poor person on Purim itself. If that is not feasible, it should be received by someone else on behalf of the needy person, and the poor person should be informed about this. The one who accepts it for the poor person does not need to know who the recipient is. When making the Kinyan, he can say that he is accepting the money for the person for whom it is intended.
86. A Gabbai Tzedakah who collects for the poor, does not need to ensure that the actual money that was given to him will reach the hands of the Evyon, rather he may exchange it with different coins or notes.
It is acceptable to give the Gabbai Tzedakah one bill (for example, a hundred-dollar bill) and say that he is giving Matanos La'evyonim for himself and all his family members (see below the ideal method for doing this). One may also give one bill to the Gabbai Tzedakah and say it is intended for two Evyonim. If he is collecting for five Evyonim, the donor can say that it is intended explicitly for just two Evyonim out of the five, thereby ensuring that he is giving a respectable amount for each one of two poor people.
87. Money can be given to the Gabbai before Purim as a deposit until Purim when it will be donated to the Evyon.
88 . Matanos La'evyonim may be given with either money or food, but not with clothes or other items.
89. Most Poskim contend that women are also required to give Matanos La'evyonim. It is unclear as to whether it is sufficient for the husband to add to the amount he is giving for himself with the intention that it will also serve on behalf of his wife, or whether he should transfer the money to her through a third party before giving it to the poor. The best approach is, that the husband should request, when giving the money to the Gabbai Tzedakah, that the Gabbai intend to accept the additional amount on behalf of his wife.
90. The Achronim debate as to whether children who have reached the age of Chinuch are obligated to give Matanos La'evyonim. Bachurim are required to give Matanos La'evyonim even though they are dependent on their parents.
91. The opinion of the מקור חיים (לבעל החוו"י סי' תרצ"ד) is that Matanos La'evyonim is to be given specifically to an Evyon and not to an Ani. The difference between the two is, as Rashi explains (ב"מ קי"א:), 'Evyon - one who is suffering from poverty more than an Ani. The literal meaning of Evyon is one who desires and does not attain that what his spirit lusts for, thus causing him to crave for what he is lacking'. Nevertheless, the final ruling is that although the Passuk in the Megillah says Matanos La'evyonim (פרק ט' פס' כ"ב), an Ani is also included, and giving it to him is fine as well.
92. The prerequisite of an Ani is spelled out in Yoreh Deiah (סי' רנ"ג סעיף ב') 'until he has a financial base of support for him and his household from the profits', meaning a steady income. Therefore whoever does not have a steady income that covers his and his family's basic needs in the coming year, is considered an Ani.
93. Matanos La'evyonim may be given to a Yeshiva Bachur if his parents or Yeshiva do not support him with all his basic needs in comparison with other standard Yeshiva Bachurim.

Mitzvah of Matanos La'evyonim by donating to a . 'תומכי תורה' (commonly referred to as a ת"ת - a fund for Yeshiva Bachurim).
94. Generally speaking, giving money to a ת"ת is an optimal way of fulfilling the Mitzvah of Tzedakah since he thereby supports needy Talmidei Chachomim. Nevertheless, regarding Matanos La'evyonim one does not fulfill the obligation since the money is not distributed to needy people on Purim itself.
95. Bachurim collecting money for the ת"ת (no difference on Purim or throughout the year) may not take a percentage for themselves without the Yeshiva's approval. Concerning their expenses, one should act according to the Yeshiva's policy.

Giving Matanos La'evyonim through the Bank
96. Matanos La'evyonim can be given with a check, only if the poor person could withdraw the money on Purim itself.
97. Matanos La'evyonim via a bank transfer (or Zelle etc.), is only valid if the poor person could withdraw this money on Purim itself.
98. By giving Matanos La'evyonim with a credit card, one does not fulfill his obligation, because the Evyon does not receive the money on Purim itself. Some Tzedakah organizations lay out the amount of money corresponding to the donations given through credit cards, postdated checks etc. and share it out on Purim to the poor people. This is an optimal solution to fulfill the Mitzvah.

Mishloach Manos
99. One is obligated to send his friend one Mishloach Manos made up of two types of foods, two types of drinks, or one food and one drink.
100. Mishloach Manos cannot be fulfilled with clothing or other items. There is a debate in the Poskim as to whether one fulfills his obligation by giving uncooked meat or other similar foods that cannot be eaten as they are. Therefore, one should ensure that the two items given, are ready to be eaten in their current state.
101. Two pieces of meat that have different tastes, for example one was cooked and one was fried, are considered different foods and can be given for Mishloach Manos. However, if he cuts one piece of meat into two, one should be stringent since they might be considered as one type of food (עי' בראש יוסף מגילה ז.).
102. Two different snack foods are considered two Manos.
103. Two kinds of wine, are considered two types. The same applies to two different flavored juices.
104. The two foods sent can share the same Bracha Rishona. This is contrary to a common misconception that the foods must be of different Brachos.
105. The opinion of most Poskim is that women are also required to send Mishloach Manos (her husband does not have to be מקנה the Mishloach Manos to her). The Achronim debate as to whether children who have reached the age of Chinuch are obligated to do the Mitzvah. Regarding Bachurim, although they are supported by their fathers, they should be Machmir and give Mishloach Manos.
106. Some suggest that Mishloach Manos should be specifically sent via a third party, which is the way the Shut Bnei Tzion rules (סי' מ"ד). This is based on the term 'Mishloach Manos' used in the Passuk, denoting that it should be actually sent as opposed to personally handing it over. However, others are of the opinion that giving it oneself is also Lechatchila. They explain that the term 'Mishloach' comes to teach us that although generally Mitzvos should ideally be done by oneself and not through an emissary ('מצוה בו יותר מבשלוחו'), here this is not the case, and sending Mishloach Manos through others is also optimal, but not that it must be done exclusively through a Shliach. Lehalacha, one does not need to send via a Shliach. Even those who choose to be stringent, can send it with a small child even though regarding other Halachos a child is not eligible to be a 'Bar Shlichus'. The Chasam Sofer (גיטין כב') explains that since it is written in the Passuk "U'mishloach Manos" - the main component of the Mitzvah is to send it with a Shliach (a third party), therefore it can be sent even with a child or a gentile. Only where a Mitzvah must be done by the person himself, do we require that the Shliach will have the same status as the sender (i.e. an adult Jew).

Tevilas Keilim of Mishloach Manos
107. If one places the food products of the Mishloach Manos on a dish, the Halachos of Tevilas Keilim are as follows: if one sends food that does not necessarily require a dish, e.g. packets of snacks or wrapped-up candies, then the dish does not need Tevila. However, if he sends a respectable food that needs a dish, e.g., a baked cake or cooked food, the dish needs to be immersed in the Mikveh, since it is considered using the dish for food. Even if he places the food on baking paper or a fancy napkin, the paper or napkin are Bateil to the dish, and the dish still needs Tevila.
[However, if his main purpose is to send his friend the fancy dish, and the food inside is added mainly so that the Mishloach Manot should look more honorable, then the dish need not be Toiveled, since it is considered as 'Klei Sechorah'].
In a case that the dish does not need Tevila, and even so the sender prefers to Toivel it, he should hand the dish to someone else to acquire it for the recipient, and then Toivel it with a Bracha. He must inform the recipient that the dish has already been Toiveled. This is a more appropriate solution than using it one time for himself after immersing it before giving it to his friend.
108. Two yeshiva Bachurim can exchange their meals with each other, and thereby fulfill their obligation of Mishloach Manos.
109. If the Mishloach Manos was sent via a third person, the Poskim debate as to whether the sender must verify that it arrived at its destination. This is because Mishloach Manos is a Mitzvah 'Mi'divrei Kabbalah' and has a din as with a Mitzvah Min Hatorah in which case we do not apply the rule 'Chazaka Shliach Oseh Shlichuso' (עירובין ל"ב, שו"ת אחיעזר ח"ג סימן ע"ג).
110. A large Mishloach Manos can be given to a poor person, and the one giving it can have in mind that part of it is for Mishloach Manos and the other part is for Matanos La'evyonim (עי' מהרש"א וטורי אבן מגילה ז').
111. Mishloach Manos to a child - It is unclear if the Mitzvah of Mishloach Manos can be fulfilled by sending it to a child. The doubt is based on the interpretation of the word 'Rei'eihu'. Although some contend that one is not Yotzei by giving to a Katan, Lehalacha we rule that one is Yotzei, since also a minor is included in 'Rei'eihu'.
112. A son who sends a Mishloach Manos to his father or vice versa, is Yotzei the Mitzvah, since this relationship is included in “Rei'eihu”. The same applies to a Talmid sending to his Rebbi or vice versa.

Kedushas Shevi'is on Purim
113. It is permitted to include in his Mishloach Manos, a bottle of wine that has Kedushas Shevi'is. However, if he is returning a Mishloach Manos to the sender, he should not give wine that has Kedushas Shevi'is.
Under no circumstances may one drink Shemittah wine that was not declared ownerless before the time of Biur.

Melacha on Purim
114. One should refrain from working on Purim. Chazal say that no benefit will result from work performed on Purim.
115. The following jobs may be done on Purim: Melachos that contribute to the merriment of the day, e.g. a singer or musician performing; any Melacha needed for Purim itself; Melachos for Mitzvah requirements.
116. Buying and selling is permitted, because it motivates happiness. However, one should refrain from doing so as much as possible.
117. Melacha that is permitted on Chol Hamoed is definitely permitted on Purim. This is because the prohibition to work on Purim is of less severity than the prohibition on Chol Hamoed.
118. There is a debate whether it is customary not to do Melacha also on Purim night. Those who choose to be lenient have whom to rely upon.

Se’udas Purim
119. One should make an effort to learn a little before one starts the daytime Se'udah. This is based on the Passuk 'Layehudim Hoysa Orah Ve'simcha', first Orah which as explained in the Gemara refers to Torah, and then Simcha (רמ"א סי' תרצה' סעיף ב').
120. One should daven Mincha before the Se'udas Purim.
121. The Gemara says that thirty days before Pesach one should begin studying the Halachos of Pesach. This means that on the day of Purim one should start learning the laws of Pesach.
The Mishna Berurah (סוף סי' תל"ו) writes,"כל שלשים יום צריך לעיין בכל דבר העושה שלא ישאר בו חמץ באופן שלא "יוכל להסירו בנקל, which means that from thirty days before Pesach, one should pay attention that all his Chametz will be easily removed before Pesach.

Eating meat on Purim
122. Some say that there is an obligation to eat meat on Purim (שו"ע תרצו' סע' ז' ובמג"א ובפרי מגדים ס"ק ט"ו ועי' במ"ב סי' תקכ"ט ס"ק י"ט).
Eating bread at the Se'udas Purim
123. There are differences of opinion as to whether one must eat bread on Purim, some say that there is an obligation to eat bread (שו"ת מהרש"ל סי' מ"ח), whereas other are lenient. Therefore, if one forgot 'Al Hanissim' he does not repeat Birchas Hamazon (עי' במג"א תרצ"ה ס"ק ט', ובמ"ב ס"ק ט"ו).

Getting drunk on Purim
Is one permitted (or obligated) to get drunk on Purim.
124. Bnei Ashkenaz should not get drunk on Purim. However, it is a Mitzvah to drink a little more than usual, and afterward to go to sleep. Even Bnei Eidot Hamizrach that contend that one should get drunk, they should not do so if it will cause them to neglect any Mitzvah whatsoever, e.g. Netilas Yadayim, reciting a Bracha, Birchas Hamazon, davening Mincha or Maariv. Similarly, if getting drunk will cause him to behave inappropriately, he must refrain from excess intake of alcoholic beverages (חיי אדם כלל קנ"ה סע' ל' מובא בביה"ל סי' תרצ"ה ד"ה 'עד דלא ידע'). Post factum, if someone got drunk on Purim and missed out on Birchas Hamazon etc., he has whom to rely on.
In practice, the optimal way of fulfilling the Mitzvah of "Ad D'lo yoda" is to eat a Ke'Beitzah of bread in the morning, eat meat and drink some wine and have some sleep.
The Limud Z'chus for those who drink just a little wine and do not get drunk at all rather they remain totally sober (and do not even go to sleep afterwards), is according to the opinion of Rabeinu Efraim(הו"ד בר"ן במס' מגילה דף ז) that after the story where Rabbah killed R' Zeira, the Mitzvah of drinking was nullified (ט"ז סי' תרצ"ה ס"ק ב' בדעת הרמ"א וכן כתב הפר"ח שם). Alternatively, one can say that they follow the above-mentioned opinion of the Chayeh Adam.
Ideally, the Mitzvah of drinking should be fulfilled with wine (רש"י מגילה ז' ע"ב, רמב"ם פ"ב מהל' מגילה הט"ו, אבודרהם סדר תפילת פורים, שו"ע או"ח סי' תרצ"ו ס"ז). However, if one finds it difficult to drink wine, he can drink other alcoholic beverages.
Women and children are not obligated to drink wine.

Birchas Hamazon, davening and Brachos whilst intoxicated on Purim
(The Halachos during the rest of the year are somewhat different)
125. Someone who is slightly intoxicated but is still able to converse normally, may recite Brachos and may even daven (סי' צ"ט).
126. If he can only daven being guided by a Siddur, then he is Yotzei only B'dieved (עי' שם סעיף ג' ומ"ב שם ס"ק יז').
127. Someone who is so drunk that he cannot daven even out of a Siddur, nor talk respectfully as one should while standing before a king or to an important individual, is not allowed to daven. If he did so, he is not Yotzei even B'dieved and must daven again after becoming sober. Regarding Birchas Hamazon, Lechatchila he should recite Birchas Hamazon before he reaches that stage, but if he has already reached that stage of drunkenness before bentching, he may B'dieved bentch. Other Brachos may be recited even Lechatchila.
128. However, someone who is 'Shikor Ke'lot' (drunk as was Lot), meaning that he is not aware of his actions, nor does he have control over them – (רמב"ם פכ"ט ממכירה הל' יח, ובחו"מ סי' רל"ה סעי' כ"ב) he is considered a 'Shoteh’ (a person who is incapable of controlling his mind and intentions) and is exempt from all Mitzvos. If he davened or bentched he is not Yotzei Yedei Chova and must repeat everything after becoming sober (סי' קפ"ה מ"ב ס"ק ו', סי' צ"ט ס"ק י"א, רמב"ם פרק א' מנזירות הלכה י"ב, עירובין ס"ה).

Dinim of Aveilus on Purim
129. An Aveil is obligated to eat Se'udas Purim including meat and wine. He is permitted to eat together with others, and may also hear music at the Se'udah. If he cannot have the Se'udah in his own house, he may accept an invitation and eat and rejoice in someone else's home.
130. An Aveil on one's father or mother within twelve months, is obligated to send Mishloach Manos. He should send basic foods to two or three of his friends, but should not send lavish food items which add enjoyments. Some Poskim maintain that he may only send one Mishloach Manos.
131. One should not send Mishloach Manos to an Aveil during the year of Aveilus on his father or mother, or within the Shloshim on other relatives. If someone inadvertently sent it, the Aveil may accept it.

Various issues and uncertainties in Hilchos Purim
Is one Yotzei the Megillah read by a thirteen-year-old boy (with no beard).
132. It cannot be assumed with certainty that a thirteen-year-old boy is Halachically considered an adult (a Gadol). The rule (based on Chazakkah
De'roveh) is that regarding Mitzvos Min Hatorah we do not assume he is a Gadol, whereas regarding Mitzvos Miderabanan we can assume that he is a Gadol. Therefore, regarding the evening reading he can read both for men and women. However, for the daytime reading, he may only read for women and not for men.

Is a woman allowed to dress up as a man on Purim or vice versa?
133. The Rama (סי' תרצ"ו סעי' ח') writes that it is permitted for a woman to dress up as a man on Purim. However, many Poskim strictly forbid this (עי' במשנ"ב שם סק"ל) and one must be stringent in this matter. If others will not get confused and it is still obvious that the one who is dressed up is a man or a woman (for example where only one piece of clothing of the other gender is being worn), there are grounds not requiring voicing our disapproval.
134. Children under the age of Bar/Bas Mitzvah - Mei'ikar Hadin it is permitted [for Ashkenazim] for children to dress up on Purim as the opposite gender. However, one should refrain from this, at least from when they reach the age of Chinnuch.
135. Question: May a girl wear Tzitzis or other men's clothes when acting in a play at a Purim party?
Answer: On Purim itself – we do not need to voice disapproval if someone is lenient on the Rema and dresses in such a way, since it is still obvious that she is a girl. However, it is correct to refrain since many Poskim forbid this unequivocally.
Before Purim- even according to the opinion of the Rama (that on Purim it is permitted), before Purim it is more severe and should not be done. A solution could be to use synthetic material which is not really considered clothing, thereby not transgressing the Issur, and enabling the play to take place in a permitted manner.
No allowance whatsoever can be made for any form of immodest clothing [e.g. pants/trousers for girls, etc.] which are definitely forbidden according to all opinions.