## Kitzur Shulchan Arukh Siman 141

###### Kitzur Shulchan Arukh 141:1
[Kitzur Shulchan Arukh 141:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:1)

מִשֶׁנִּכְנַס אֲדָר, מַרְבִּים בְּשִׂמְחָה. וְיִשְֹרָאֵל שֶׁיֵשׁ לוֹ דִין וּדְבָרִים עִם גּוֹי, יִשָּׁפֵט עִמּוֹ בְּחֹדֶשׁ זֶה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The Month of *Adar* brings much joy to our people. If a Jew has a lawsuit against a non-Jew he should bring the case to court during this month.


###### Kitzur Shulchan Arukh 141:2
[Kitzur Shulchan Arukh 141:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:2)

בִּימֵי מָּרְדְּכַי וְאֶסְתֵּר, נִקְהֲלוּ הַיְהוּדִים בִּשְׁלשָׁה עָשָׂר לְחֹדֶשׁ אֲדָר לַעֲמֹד עַל נַפְשָׁם וּלְהִנָּקֵם מֵאוֹיְבֵיהֶם, וְהָיוּ צְרִיכִין לְבַקֵּשׁ רַחֲמִים מֵאֵת ה' יִתְבָּרַךְ שְׁמוֹ, שֶׁיַעְזְרֵם. וּמָצִינוּ שֶׁכַּאֲשֶׁר הָיוּ יִשְֹרָאֵל בַּמִּלְחָמָה, הִתְעַנּוּ שֶׁיַעְזְרֵם ה'. וְגַם משֶׁה רַבֵּנוּ עָלָיו הַשָׁלוֹם, בְּיוֹם שֶׁנִּלְחַם עִם עֲמָלֵק, הִתְעַנָּה. וְאִם כֵּן, מִסְּתָמָא גַּם אָז בִּימֵי מָרְדְּכַי וְאֶסְתֵּר, הִתְעַנוּ בְּיוֹם שְׁלשָׁה עָשָׂר בַּאֲדָר. וְלָכֵן קִבְּלוּ עֲלֵיהֶם כָּל יִשְֹרָאֵל יוֹם זֶה לְתַעֲנִית צִבּוּר. וְנִקְרָא תַּעֲנִית אֶסְתֵּר, כְּדֵי לִזְכֹּר שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְמוֹ, רוֹאֶה וְשׁוֹמֵעַ תְּפִלַּת כָּל אִישׁ בְּעֵת צָרָתוֹ, כַּאֲשֶׁר יִתְעַנֶּה וְיָשוּב אֶל ה' בְּכָל לְבָבוֹ, כְּמוֹ שֶעָשָׂה לַאֲבוֹתֵינוּ בַּיָמִים הָהֵם. וּמִכָּל מָקוֹם אֵין תַּעֲנִית זוֹ חוֹבָה כָּל כָּךְ כְּמוֹ אַרְבַּע הַתַּעֲנִיּוֹת שֶׁכְּתוּבוֹת בַּמִּקְרָא (עַיֵן לְעֵיל סִימָן קכא), וְלָכֵן יֵשׁ לְהָקֵל בָּהּ בְּעֵת הַצֹּרֶךְ, כְּגוֹן מְעֻבָּרוֹת וּמֵינִיקוֹת אוֹ אֲפִלּוּ חוֹלֶה קְצָת בִּכְאֵב עֵינַיִם, שֶׁאִם מִצְטַעֲרִים הַרְבֵּה, לֹא יִתְעַנּוּ. וְכֵן יוֹלֶדֶת כָּל שְׁלֹשִׁים יוֹם, וְכֵן חָתָן בְּתוֹךְ שִׁבְעַת יְמֵי הַמִּשְׁתֶּה שֶׁלּוֹ, אֵינָן צְרִיכִין לְהִתְעַנּוֹת, וְיִפְרְעוּ אֶת הַתַּעֲנִית אַחַר כָּךְ. אֲבָל שְׁאָר הַבְּרִיאִים, לֹא יִפְרְשׁוּ (אֶת) עַצְמָם מִן הַצִּבּוּר. וַאֲפִלּוּ מִי שֶׁהוֹלֵךְ בַּדֶרֶךְ וְקָשָׁה עָלָיו הַתַּעֲנִית, מִכָּל מָקוֹם צָרִיךְ לְהִתְעַנּוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the days of Mordechai and Esther, the Jews joined together on the thirteenth day of *Adar* to defend themselves and take revenge against their enemies. They had to ask for compassion from God, blessed is His Name, that He should help them. And we find that whenever the Jewish people were at war they fasted, in order to invoke Divine assistance. Moshe Rabeinu, peace be upon him, also fasted on the day he went into battle against Amalek. This being the case, we may assume, that in the days of Mordechai and Esther, they also fasted on the thirteenth day of *Adar*. Therefore, all Jews have accepted this day as a public fast day. It is called *Ta'anis Esther* [Fast of Esther]. It is meant to remind us that the Creator, blessed is His Name, sees and hears the prayers of every person in his time of trouble, when he fasts and repents with all his heart, as He answered our forefathers in those days. Nevertheless, this fast is not as obligatory as the four fast days mentioned in *Tanach* (see Chapter 121 above). Therefore, you may be lenient when it is necessary. Thus pregnant and nursing women, or even a person who is slightly ill with an eye irritation should not fast, if fasting would be greatly discomforting to them.¹, but *Eliyahu Rabbah* disagrees and maintains that they are exempt only when they feel discomfort. However, regarding a woman within thirty days after childbirth, even *Eliyahu Rabbah* is lenient and agrees with *Yeshuos Yaakov*. (*Mishnah Berurah* 686:4, 5) A woman within thirty days after giving birth, and a bridegroom during his seven days of *Sheva berachos*, do not have to fast, but they should make up for it later.² But all others who are in good health should not separate themselves from the community. Even if you are traveling and fasting is difficult, nevertheless, you are required to fast.

footnotes:
¹ This refers only to one who has an eye irritation, but a pregnant or nursing woman need not fast even though they feel no discomfort. This is the opinion of Yeshuos Yaakov
² This refers only to one who did not fast because of an eye irritation. See note 1 above.


###### Kitzur Shulchan Arukh 141:3
[Kitzur Shulchan Arukh 141:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:3)

בְּיוֹם אַרְבָּעָה עָשָר לְחֹדֶשׁ אֲדָר, הוּא פּוּרִים. וְאִם חָל פּוּרִים בְּיוֹם רִאשׁוֹן, מַקְדִּימִין לְהִתְעַנּוֹת בַּיּוֹם הַחֲמִישִׁי. וְאִם יֵשׁ אָז בְּרִית מִילָה, יַעֲשׂוּ אֶת הַסְעוּדָה בַּלָיְלָה. אֲבָל הַסַּנְדָּק וַאֲבִי הַבֵּן, מֻתָּרִין לֶאֱכֹל בַּיּוֹם, וְאֵין צְרִיכִין לְהִתְעַנּוֹת בַּיּוֹם הַשִּׁשִּׁי. אֲבָל אָדָם אַחֵר שֶׁשָּׁכַח וְאָכַל בַּיּוֹם הַחֲמִישִּׁי, יִתְעַנֶּה בַּיוֹם הַשִׁשִּי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On the fourteenth day of *Adar, Purim* is celebrated in unwalled cities. If *Purim* occurs on a Sunday, the fast is moved up to Thursday. If there is a *bris* [circumcision] on [Thursday], the *bris* meal should be held at night, but the *sandek* and the father of the infant³ the mother of the child and the *Mohel* are also permitted to eat during the day. (See *Shaar Hatzion* 686:15) are permitted to eat during the day, and they do not have to fast on Friday. But if anyone else forgets and eats on Thursday, he must fast on Friday.

footnotes:
³ According to Mishnah Berurah


###### Kitzur Shulchan Arukh 141:4
[Kitzur Shulchan Arukh 141:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:4)

לִכְבוֹד הַמְּגִלָּה, יֵשׁ לִלְבּוֹשׁ בִּגְדֵי שַׁבָּת מִבָּעֶרֶב. וּכְשֶׁבָּא מִבֵּית הַכְּנֶסֶת, יִמְצָא בְבֵיתוֹ נֵרוֹת דּוֹלְקִים וְשֻׁלְחָן עָרוּךְ וּמִטָּה מֻצַּעַת. עַרְבִית, לְאַחַר שְׁמוֹנֶה עֶשְׂרֵה, אוֹמְרִים קַדִּישׁ שָׁלֵם עִם תִּתְקַבֵּל, וְקוֹרִין אֶת הַמְּגִלָּה. אַחַר כָּךְ אוֹמְרִים וְאַתָּה קָדוֹשׁ וְגוֹ', (שֶהוּא בְּמִזְמוֹר לַמְנַצֵּחַ עַל אַיֶלֶת הַשַׁחַר, שֶׁנֶאֶמַר עַל אֶסְתֵּר, וְשָׁם נֶאֱמַר, אֱלֹהַי אֶקְרָא וְגוֹ', דְּנֶאֱמַר עַל מִקְרָא מְגִלָּה, דְּאָמַר רַבִּי יְהוֹשֻעַ בֶּן לֵוִי, חַיָב אָדָם לִקְרוֹת אֶת הַמְּגִלָּה בַּלַּיְלָה וְלִשְׁנוֹתָהּ בַּיּוֹם, שֶנֶּאֱמַר, אֱלֹהַי אֶקְרָא יוֹמָם וְלֹא תַעֲנֶה וְלַיְלָה וְלֹא דוּמִיָה לִי, וְסָמִיךְ לֵהּ, וְאַתָּה קָדוֹשׁ וְגוֹ') וְאַחַר כָּךְ קַדִּישׁ שָׁלֵם בְּלֹא תִּתְקַבֵּל. וּבְמוֹצָאֵי שַׁבָּת, וִיהִי נֹעַם, וְאַתָּה קָדוֹשׁ, וְקַדִּישׁ שָׁלֵם בְּלֹא תִּתְקַבֵּל, וְיִתֶּן לְךָ, וּמַבְדִּילִין עַל הַכּוֹס, עָלֵינוּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In honor of [reading] the *Megillah* you should wear Shabbos clothes in the evening, and when returning from the synagogue, you should find the house brightly lit, the table set, and the beds made. In the evening, after the *Shemoneh Esrei*, the *Full Kaddish* with *Tiskabbeil* is said, then the *Megillah* is read. After that, *Ve'ata kadosh* etc. is said. (This verse is found in Psalm 22:4, "For the Conductor; on the *ayeles hashachar*," which refers to Esther. It is said (verse 3), "My God, I call…" etc. which refers to the reading of the *Megillah*. Rabbi Yehoshua ben Levi said, Every man must read the *Megillah* at night and repeat it in the daytime, for it is said, "My God, I call by day, but you do not answer, and at night I am not silent." This is followed by [the verse], "You are the Holy One" etc.). After that, the *Full Kaddish*, is said, omitting *Tiskabbeil*. If it is Shabbos night [we say], *Vihi no'am, Ve'ata kadosh*, the *Full Kaddish* omitting *Tiskabbeil, Veyiten lecha;* and we say *Havdalah* over a cup of wine, [and conclude with] *Aleinu*.


###### Kitzur Shulchan Arukh 141:5
[Kitzur Shulchan Arukh 141:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:5)

נוֹהֲגִין לִתֵּן קֹדֶם פּוּרִים מַחֲצִית מִן הַמַּטְבֵּעַ הַקָבוּעַ בְאוֹתוֹ מָקוֹם וּבְאוֹתוֹ זְמָן, זֵכֶר לְמַחֲצִית הַשֶּׁקֶל שֶׁהָיוּ נוֹתְנִים בַּאֲדָר לְצֹרֶךְ קָרְבְּנוֹת הַצִּבּוּר. וּמִנְהָג לִתֵּן שָׁלֹשׁ מַחֲצִיּוֹת, מִשּׁוּם דִּבְפָרָשַׁת כִּי תִשָּׂא כְתִיב שָׁלֹשׁ פְּעָמִים תְּרוּמָה. וְנוֹתְנִין בָּעֶרֶב לִפְנֵי קְרִיאַת הַמְּגִלָּה, וּמְחַלְּקִין אוֹתָם לַעֲנִיִים. קָטָן, פָּטוּר. וְאִם אָבִיו נָתַן בִּשְׁבִלוֹ פַּעַם אַחַת, חַיָב לְעוֹלָם. בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה, יֵשׁ אוֹמְרִים דְּחַיָב, וְיֵשׁ אוֹמְרִים דְּפָּטוּר, עַד שֶׁיְהֵא בֶּן עֶשְׂרִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary to donate a coin, equal to half of the standard monetary unit currently in use in the country before *Purim*, as a reminder of the half-*shekel*, the Jews used to give in *Adar* to buy the communal offerings. It is customary to give three half-*shekels*, because in *Parashas Ki Sisa*, the word *terumah* [offering] is mentioned three times. These coins are given in the evening before the reading of the *Megillah*, and then distributed to the poor. A minor is exempt [from giving the half-*shekel*]; but if his father once contributed for him, it remains his obligation for life. According to some authorities, a thirteen year old boy must give [a half-*shekel*], while others hold that he is exempt until he reaches the age of twenty.


###### Kitzur Shulchan Arukh 141:6
[Kitzur Shulchan Arukh 141:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:6)

בַּפּוּרִים, עַרְבִית שַׁחֲרִית וּמִנְחָה, אוֹמְרִים עַל הַנִסִּים, וְאִם שָׁכַח, דִינוֹ כְּמוֹ בַּחֲנֻכָּה (עַיֵן לְעֵיל סִימָן קלט סָעִיף כא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On *Purim*, in the *Shemoneh Esrei* of *Maariv, Shacharis*, and *Minchah*, we recite *Al hanisim* [For the miracles]. If you forgot to say it, the same *Halachah* applies as on *Chanukah*. [See Chapter 139:21]


###### Kitzur Shulchan Arukh 141:7
[Kitzur Shulchan Arukh 141:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:7)

חַיָב כָּל אָדָם, בֵּין אִישׁ בֵּין אִשָּׁה, לִשְׁמֹעַ קְרִיאַת הַמְּגִלָּה בַּלַיְלָה וּבַיוֹם. וְלָכֵן גַּם הַבְּתוּלוֹת, יֵשׁ לָהֶן לָלֶכֶת לְבֵית הַכְּנֶסֶת. וְאִם אֵינָן הוֹלְכוֹת, צְרִיכִין לִקְרוֹת לִפְנֵיהֶן בַּבָּיִת. וְגַם אֶת הַקְּטַנִים חַיָבִים לְחַנֵּךְ אוֹתָם שֶׁיִשְׁמְעוּ קְרִיאַת הַמְּגִלָּה. וּמִכָּל מָקוֹם לֹא יָבִיאוּ לְבֵית הַכְּנֶסֶת קְטַנִּים בְּיוֹתֵר, שֶׁמְּבַלְבְּלִים דַּעַת הַשּׁוֹמְעִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is an obligation upon everyone, both men and women, to hear the reading of the *Megillah* in the evening and during the day. Therefore, girls too, should go to the synagogue. If they do not go someone must read for them at home. Children too, must be trained to hear the reading of the *Megillah*.⁴ writes: “Presently in our times the result of bringing children to the synagogue has had a reverse effect. Not only do they not listen to the reading of the *Megillah*, they create such a tumult that the adults are unable to hear the reading properly. Their purpose in coming is only to make noise at the mention of Haman’s name, and as such, the father does not fulfill his obligation of *chinuch*, (training his child to perform mitzvos.) In truth, therefore, a father must keep his children near him and to see that they actually listen to the *Megillah* reading, and though they are permitted to make noise at the mention of Haman’s name, this should not be the primary reason for their coming to the synagogue. (*Ibid* 689:18) Nevertheless, you should not bring very young children to the synagogue since they disturb the congregation.

footnotes:
⁴ Mishnah Berurah


###### Kitzur Shulchan Arukh 141:8
[Kitzur Shulchan Arukh 141:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:8)

מְגִלָּה שֶל לַיְלָה, אָסוּר לִקְרוֹת קֹדֶם צֵאת הַכּוֹכָבִים, אַף עַל פִּי שֶׁמִּצְטַעֵר הַרְבֵּה מֵחֲמַת הַתַּעֲנִית. אַךְ יָכוֹל לִטְעֹם קְצָת קֹדֶם הַמְּגִלָּה, כְּגוֹן קַאפֶע וְכַדּוֹמֶה, כְּדֵי לְהִתְחַזֵק מְעַט מֵחֻלְשַׁת הַתַּעֲנִית.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
At night it is forbidden to read the *Megillah* before the stars come out, even if you suffer great discomfort because of the fast. But you may taste something⁵ of bread or cake, or liquid in the same quantity. (*Ibid* 692:14) before the reading of the *Megillah*, such as coffee, and similar beverages, to strengthen yourself from the exhaustion of the fast.

footnotes:
⁵ You may eat a kebeitzah


###### Kitzur Shulchan Arukh 141:9
[Kitzur Shulchan Arukh 141:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:9)

מִצְוָה מִן הַמֻּבְחָר לִשְׁמוֹעַ אֶת הַמְּגִלָה בְּבֵית הַכְּנֶסֶת בְּמָקוֹם שֶׁיֵשׁ רֹב אֲנָשִׁים, מִשּׁוּם דִּבְרָב עָם הַדְרַת מֶלֶךְ. וּלְכָל הַפָּחוֹת יִשְׁתַּדֵּל לִשְׁמֹעַ אוֹתָהּ בְּמִנְיַן עֲשָׂרָה. וְאִם אִי אֶפְשָׁר לִקְרוֹתָהּ בְּמִנְיָן, יִקְרָא אוֹתָהּ כָּל יָחִיד מִתּוֹךְ מְגִלָּה כְּשֵׁרָה עִם הַבְּרָכוֹת שֶׁלְּפָנֶיהָ. וְאִם אֶחָד יוֹדֵעַ לִקְרוֹתָהּ וְהַשְּׁאָר אֵינָם יוֹדְעִים, יִקְרָא זֶה שֶׁיוֹדֵעַ, וְהֵם יִשְׁמְעוּ וְיוֹצְאִין, אַף עַל פִּי שֶׁאֵינָם עֲשָׂרָה. אֲבָל בְּרָכָה שֶׁלְּאַחֲרֶיהָ, אֵין אוֹמְרִים רַק בַּעֲשָׂרָה. וְאַךְ בְּלֹא שֵׁם וּמַלְכוּת, יָכוֹל גַּם יָחִיד לְאָמְרָהּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The mitzvah done to perfection is to hear the *Megillah* in the synagogue, where there is a large number of people,⁶ quotes *Chayei Adam* who wrote that if you pray all year with a specific *minyan*, you need not leave it to go to a synagogue where there are more people. *Mishnah Berurah* comments that *Chayei Adam’s* ruling applies only when the *minyan* is held in a *Beis Midrash*, but if the minyan is held in a private home, it would seem that you should leave and go to the synagogue to hear the *Megillah*. (*Ibid* 687:7) for "In the multitude of people is the splendor of the King" (Proverbs 14:28). You should at least make an effort to hear it read with a *minyan*. If it is impossible to have it read with a *minyan*, each individual should read it from a valid *Megillah*, and recite the *berachos* before the reading. If one of them knows how to read it and the others do not, then the one who knows it should read and the others should listen and fulfill their obligation in this manner, even though they are not a *minyan*. However, the berachah after the *Megillah* reading should be said only when there is a *minyan*. However, without mentioning God's name and Kingship [i.e., *Elokeinu melech ha'olam*], even an individual may recite the berachah.

footnotes:
⁶ Mishnah Berurah


###### Kitzur Shulchan Arukh 141:10
[Kitzur Shulchan Arukh 141:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:10)

מִנְהָג בְּכָל יִשְֹרָאֵל, שֶהַקּוֹרֵא אֵינוֹ קוֹרֵא מִתּוֹךְ מְגִלָּה כְּרוּכָה, אֶלָּא פּוֹשֵׁט אוֹתָהּ וְכוֹפְלָהּ דַּף עַל דַּף כְּמוֹ אִגֶּרֶת, מִפְּנֵי שֶׁנִּקְרֵאת אִגֶּרֶת הַפּוּרִים, אֲבָל הַשׁוֹמְעִים, אֵינָם צְרִיכִים לְפָשְׁטָהּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is a custom, accepted in all Yisrael, that the reader does not read from a rolled up *Megillah*, but he spreads it out and folds it, section over section,⁷ so that there will be no interruption between the *berachos* and the reading. (*Ibid* 690:56) like a letter, because the *Megillah* is called *Igeres haPurim* [the letter of Purim]; but those who listen, do not have to spread out their *Megillos*.

footnotes:
⁷ This should be done before he says the berachos


###### Kitzur Shulchan Arukh 141:11
[Kitzur Shulchan Arukh 141:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:11)

הַקּוֹרֵא אֶת הַמְּגִלָּה, בֵּין בַּיוֹם בֵּין בַּלַּיְלָה, מְבָרֵךְ לְפָנֶיהָ שָׁלֹשׁ בְּרָכוֹת, עַל מִקְרָא מְגִלָּה, שֶעָשָׂה נִּסִּים, וְשֶׁהֶחֱיָנוּ. וּלְאַחַר קְרִיאָתָהּ, כּוֹרְכָהּ כֻּלָהּ וּמַנִּיחָהּ לְפָנָיו, וּמְבָרְכִין בִּרְכַּת הָרָב אֶת רִבֵנוּ וְכוּ'. אִם אָבֵל קוֹרֵא אֶת הַמְגִלָּה, יְבָרֵךְ אַחֵר אֶת הַבְּרָכוֹת, מִשׁוּם בִּרְכַּת שֶׁהֶחֱיָנוּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The person who reads the *Megillah*, whether in the daytime or at night, recites three *berachos* before the reading: *Al mikra Megillah* [… concerning the mitzvah of reading the *Megillah*], *She'asa nisim*, [Who made miracles] and *Shehecheyanu* [Who kept us alive]. After the reading, he rolls it up completely and places it in front of him. Then [everyone] says the berachah *Harav es riveinu*, [Who fights for us] etc. If a mourner reads the *Megillah*, someone else should say the *berachos*, because of the *Shehecheyanu* [which a mourner should not say publicly]. (See 139:15)


###### Kitzur Shulchan Arukh 141:12
[Kitzur Shulchan Arukh 141:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:12)

בְּבִרְכַּת שֶׁהֶחֱיָנוּ שֶׁל יוֹם, יְכַוְּנוּ גַּם עַל מִצְוַת מִשְׁלוֹחַ מָנוֹת וּמַתָּנוֹת לְאֶבְיוֹנִים וּסְעוּדַת פּוּרִים. וְכֵן שְּׁלִיחַ הַצִבּוּר, צָרִיךְ שֶׁיְכַוֵן לְהוֹצִיא אֶת הַצִבּוּר עַל מִצְוֹת אֵלּוּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When *Shehecheyanu* is said in the daytime you should also have in mind [to exempt with this berachah] the mitzvos of sending *Mishloach Manos* [gifts of food], *Matanos La'evyonim* [gifts to the poor], and *Se'udas Purim* [the *Purim* feast]. The reader, too, [when saying *Shehecheyanu*], should have the congregation in mind for these mitzvos as well.


###### Kitzur Shulchan Arukh 141:13
[Kitzur Shulchan Arukh 141:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:13)

הַקוֹרֵא אֶת הַמְּגִלָּה, צָרִיךְ לְכַוֵּן לְהוֹצִיא אֶת כָּל הַשּׁוֹמְעִים. וְגַם הַשּׁוֹמֵעַ צָרִיךְ לְכַוֵּן לָצֵאת וְלִשְׁמֹעַ כָּל תֵּבָה וְתֵבָה, שֶׁאֲפִלּו אִם רַק תֵּבָה אַחַת לֹא שָׁמַע, אֵינוֹ יוֹצֵא. וְלָכֵן צָרִיךְ הַקּוֹרֵא לְהַשְׁגִיחַ מְאֹד, שֶׁבְּשָׁעָה שֶמַּרְעִישִׁין וּמְבַלְבְּלִין בְּהַכָּאַת הָמָן, יִשְׁתֹּק עַד יַעֲבֹר הָרַעַשׁ לְגַמְרֵי. וּמִכָּל מָקוֹם רָאוּי וְנָכוֹן שֶׁיִהְיֶה לְכָל אֶחָד מְגִלָּה כְּשֵׁרָה, כְּדֵי שֶׁיֹּאמַר בְּעַצְמוֹ מִלָּה בְמִלָּה בְּלַחַשׁ, פֶּן לֹא יִשְׁמַע תֵּבָה אַחַת מִן הַקּוֹרֵא. וְכֵן כָּל אִשָּׁה חַכְמַת לֵב שֶׁעוֹמֶדֶת בְּעֶזְרַת נָשִׁים, אִם אֶפְשָׁר, מַה טּוֹב לִהְיוֹת לָהּ מְגִלָּה כְּשֵׁרָה לִקְרוֹת מִתּוֹכָהּ, כִּי שָׁם קָשֶׁה לִשְׁמֹעַ, וְהַנָּשִׁים חַיָבוֹת כְּמוֹ הָאֲנָשִׁים. (אִם לֹא קִדְּשׁוּ אֶת הַלְּבָנָה וְנִרְאֲתָה בִּשְעַת קְרִיאַת הַמְּגִלָּה, עַיֵן לְעֵיל סוֹף סִימָן צז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The reader of the *Megillah* must have in mind to fulfill the mitzvah on behalf of all the listeners. The listeners, too, must have in mind to fulfill their obligation [with his reading] and they must listen to every word. If you failed to hear even one word you have not fulfilled your obligation. The reader, therefore, must be very alert, during the noise making and the confusion, when the name of *Haman* is mentioned, to remain silent until the commotion has passed completely. Nevertheless, it is proper and fitting to have a valid [handwritten] *Megillah*,⁸, you should at least have a printed *Megillah* to read from. (*Ibid* 690:19) so that you can say word for word quietly, in case you do not hear one word from the reader. Also, every intelligent woman who is in the women's section is encouraged, if possible, to obtain a valid *Megillah*⁸, you should at least have a printed *Megillah* to read from. (*Ibid* 690:19) from which to read, for in the [women's section] it is difficult to hear [the reading]; and women are obligated [to hear the *Megillah*] the same as men. (If *kiddush levanah* [Sanctification of the Moon] has not yet been said, and it became visible during the reading of the *Megillah*, see the end of Chapter 97 above [for instructions].)

footnotes:
⁸ If you have no valid handwritten Megillah
⁸ If you have no valid handwritten Megillah


###### Kitzur Shulchan Arukh 141:14
[Kitzur Shulchan Arukh 141:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:14)

הַקּוֹרֵא צָרִיךְ שֶׁיֹּאמַר אֶת עֲשֶׂרֶת בְּנֵי הָמָן וְגַם תֵּבַת עֲשֶׂרֶת, הַכֹּל בִּנְשִׁמָה אַחַת, לְהוֹדִיעַ שֶׁכֻּלָּם נֶהֶרְגוּ וְנִתְלוּ כְּאֶחָד. וְנוֹהֲגִין לְכַתְּחִלָּה לוֹמַר מִן חֲמֵשׁ מֵאוֹת אִישׁ, הַכֹּל בִּנְשִׁימָה אֶחָת. וּבְדִיעֲבַד, אֲפִלּוּ הִפְסִיק בֵּין עֲשֶׂרֶת בְּנֵי הָמָן, יָצָא. וּמַה שֶּׁנּוֹהֲגִין בִּקְצָת מְקוֹמוֹת שֶכָּל הַקָהָל אוֹמְרִים עֲשֶׂרֶת בְּנֵי הָמָן, אֵינוֹ מִנְהָג נָכוֹן, אֶלָּא הַקּוֹרֵא לְבַד יֹּאמְרֵם, וְהַקָּהָל יִשְׁמְעוּ כְּמוֹ כָּל הַמְּגִלָּה. כְּשֶׁאוֹמֵר הַקּוֹרֵא בַּלַיְלָה הַהוּא נָדְדָה וְגוֹ', יַגְבִּיהַּ קוֹלוֹ, כִּי שָׁם מַתְחִיל עִקַּר הַנֵּס. וּכְשֶׁאוֹמֵר הָאִגֶּרֶת הַזֹּאת, יְנַעְנֵעַ אֶת הַמְּגִלָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The reader must recite the names of the ten sons of *Haman*, including the word *aseres* [ten], all in one breath, to make it known that they were all killed and hanged simultaneously. It is customary [at least] initially to recite from *chameish meios ish* [Five hundred men] all in one breath. If he has already read the names, then even if he paused while reciting the names of the ten sons of *Haman*, he has fulfilled his obligation. The custom followed in some communities, that the entire congregation says the names of the sons of *Haman*, is not correct. Rather the reader should recite them, and the congregation should listen as they do for the entire *Megillah*. When the reader says the verse, "That night the king could not sleep well" (6:1) he should raise his voice, for there the actual miracle begins; and when he says *"Ha'igeres hazos,"* [this letter] (9:26) he should [gently] shake the *Megillah*.


###### Kitzur Shulchan Arukh 141:15
[Kitzur Shulchan Arukh 141:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:15)

מִי שֶׁיֵשׁ לְפָנָיו מְגִלָּה פְסוּלָה אוֹ חֻמָּשׁ, לֹא יִקְרָא עִם שְּׁלִיחַ הַצִבּוּר. כִּי אִם הוּא קוֹרֵא, אֵינוֹ יָכוֹל לְכַוֵּן לִשְׁמֹעַ מִן שְּׁלִיחַ הַצִבּוּר. וַאֲפִלוּ אִם הוּא יְכַוֵּן, שֶׁמָּא יִשְׁמַע אַחֵר מַה שֶׁהוּא קוֹרֵא, וְלֹא יְכַוֵן לִקְרִיאַת שְּׁלִיחַ הַצִּבּוּר. וְכֵן לֹא יְסַיֵעַ שׁוּם אָדָם בְּעַל פֶּה לִשְּׁלִיחַ הַצִּבּוּר. וְלָכֵן אוֹתָן אַרְבָּעָה פְּסוּקֵי גְאֻלָּה שֶׁאוֹמְרִים הַקָּהָל בְּקוֹל רָם, צָרִיךְ שְּׁלִיחַ הַצִּבּוּר לַחֲזוֹר וְלִקְרוֹתָם מִתּוֹךְ הַמְּגִלָּה הַכְּשֵׁרָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you have a *Megillah* that is invalid, or a *Chumash*, you should not say the words along with the reader, because if you say the words while reading, you cannot concentrate on listening to the reader. And even if you, yourself, could concentrate [on the reader's recitation], someone else might listen to your reading and not concentrate on the reader's recitation. For the same reason, no one should assist the reader from memory. Therefore, the four "verses of redemption" [Verse 2:5, *Ish Yehudi*—There was a Jewish man, v. 8:15, *uMordechai yatzah*—Mordechai left, v. 8:16, *LaYehudim hayesa*—The Jews had light, v. 10:3, *Ki Mordechai HaYehudi*—For Mordechai the Jew,] which the congregation recites in a loud voice, must be repeated by the reader and read from the valid *Megillah*.


###### Kitzur Shulchan Arukh 141:16
[Kitzur Shulchan Arukh 141:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:16)

מִי שֶׁכְּבָר יָצָא בִּקְרִיאַת הַמְּגִלָּה, וְקוֹרֵא לְהוֹצִיא אַחֵר, אִם זֶה שֶׁצָרִיךְ לָצֵאת יוֹדֵעַ בְּעַצְמוֹ לְבָרֵךְ אֶת הַבְּרָכוֹת, יְבָרֵךְ בְּעַצְמוֹ. וְאִם הִיא אִשָּׁה, טוֹב יוֹתֵר שֶׁהַקּוֹרֵא יְבָרֵךְ, וְאוֹמֵר, אֲשֶר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לִשְׁמֹעַ מְגִלָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Someone who has already fulfilled the Mitzvah of reading the *Megillah*, may read in order to exempt someone else. If the one for whose benefit he reads knows how to say the *berachos*, then he should say the *berachos*. If [he reads it for] a woman, it is preferable that the reader says the following berachah: *Asher kiddeshanu bemitzvosav vetzivanu lishmo'a megillah*. [Who has sanctified us with His commandments and has commanded us to hear the *Megillah*].


###### Kitzur Shulchan Arukh 141:17
[Kitzur Shulchan Arukh 141:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:17)

בְּשַׁבָּת (שֶׁאֵינוֹ פּוּרִים) מֻתָּרִין לְטַלְטֵל אֶת הַמְּגִלָּה. וּמִכָּל מָקוֹם אִם חָל פּוּרִים בַּיּוֹם הָרִאשׁוֹן, אֵין לְהָבִיא בַּשַׁבָּת אֶת הַמְּגִלָּה לְבֵית הַכְּנֶסֶת, וַאֲפִלּוּ בְּעִיר שֶהִיא מְתֻקֶנֶת בְּעֵרוּבִין, מִשּׁוּם דַּהֲוֵּי מֵכִין מִשַׁבָּת לַחֹל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On Shabbos (on which *Purim* never occurs) it is permissible to handle the *Megillah*. Nevertheless, if *Purim* occurs on Sunday, you should not bring the *Megillah* to the synagogue on Shabbos even in a city which has an *eiruv*, because it is preparing on Shabbos for a weekday.


###### Kitzur Shulchan Arukh 141:18
[Kitzur Shulchan Arukh 141:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:18)

צִבּוּר שֶׁאֵין לָהֶם שְּׁלִיחַ צִבּוּר שֶׁיָכוֹל לִקְרוֹת אֶת הַמְּגִלָּה עִם הַטְּעָמִים כָּרָאוּי, יָכוֹל לִקְרוֹת גַּם בְּלֹא טְעָמִים, רַק שֶׁיִּקְרָא אֶת הַתֵּבוֹת כָּרָאוּי, שֶׁלֹא יִשְׁתַּנֶה הָעִנְיָן. שֶׁאִם קָרָא בִּמְקוֹם וּמָרְדְּכַי יוֹשֵׁב, יָשַׁב. אוֹ בִּמְקוֹם וְהָמָן נוֹפֵל, נָפַל, וְכַדּוֹמֶה, אֲפִלּוּ בְדִיעֲבַד אֵינוֹ יוצֵא. וִיכוֹלִין לַעֲשׂוֹת בַּמְּגִלָּה נְקֻדּוֹת וּטְעָמִים, שֶׁיִקְרָא כְּהֹגֶן, כֵּיוָן שֶׁהִיא שְׁעַת הַדְּחָק, וְהָכִי עָדִיף טְפֵי מִמַּה שֶׁיִקְרָא אֶחָד מִתּוֹךְ הַחֻמָּשׁ בְּלַחַשׁ, דְּכֵיוָן שֶׁזֶּה הַקּוֹרֵא מִתּוֹךְ הַחֻמָשׁ, אֲפִלּוּ הוּא קוֹרֵא בְּלַחַשׁ, אֵינוֹ יָכוֹל לְכַוֵּן דַּעְתּוֹ שֶׁיִשְׁמַע מִשְּׁלִיחַ הַצִּבּוּר, וְנִמְצָא שֶׁקָּרָא רַק מִתּוֹךְ הַחֻמָשׁ, וְאֵינוֹ יוֹצֵא. וְאִם אֵרַע כָּךְ, צָרִיךְ לַחֲזוֹר וּלְשָׁמְעָהּ מִתּוֹךְ מְגִלָּה כְּשֵׁרָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a congregation has no reader capable of reading the *Megillah* with the proper cantillation chant, it may be read without the chant, provided the words are properly pronounced, so that the meaning is not changed. For, if instead of reading *uMordechai yosheiv* (is sitting) [it was read] *yashav* (sat) or instead of [reading] *veHaman nofeil* [Haman is falling], it was read *nafal* [fell], or the like, even post facto, the mitzvah is not fulfilled.⁹ must be re-read from the place the mistake was made, but a new berachah is not said. This rule also applies if an entire word was omitted. (*Biur Halachah* 690:14) It is permissible to insert vowels and cantillation marks in the *Megillah*, so that it should be read correctly, since it is an extreme circumstance; and this is better than having someone prompt [the reader] from of a *chumash*, whispering quietly, because the prompter, who is reading out of a *chumash*, even if he reads in an undertone, cannot concentrate on listening to the reader's recitation. The result is, that he only reads it out of a *chumash*, and has not fulfilled the mitzvah. If this happened [the prompter] must hear it again read out of a valid *Megillah*.

footnotes:
⁹ In such a case, the Megillah


###### Kitzur Shulchan Arukh 141:19
[Kitzur Shulchan Arukh 141:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:19)

צִבּוּר שֶׁאֵין לָהֶם מְגִלָּה כְּשֵׁרָה כְּדִינָהּ, מִכָּל מָקוֹם אִם הִיא כְּתוּבָה עַל קְלָף כְּהִלְכָתָהּ, רַק שֶׁחֲסֵרוֹת אֵיזוֹ תֵבוֹת בְּאֶמְצָעָה, כֵּיוָן שֶׁלֹּא חָסֵר בָּהּ עִנְיָן אֶחָד שָׁלֵם, יְכוֹלִין לִקְרוֹת מִתּוֹכָהּ עִם הַבְּרָכוֹת, וְהַטָּעוּת יִקְרָא הַקּוֹרֵא בְּעַל פֶּה, אוֹ יֹאמַר לְפָנָיו בְּלַחַשׁ מִתּוֹךְ הַחֻמָּשׁ. אֲבָל אִם אֵין מְגִלָּה כְּלָל אוֹ שֶׁחָסֵר בָּה עִנְיָן אֶחָד שָׁלֵם אוֹ שֶׁחָסֵר בָּהּ בַּתְּחִלָּה אוֹ בַסוֹף, קוֹרִין מִתּוֹךְ הַחֻמָּשׁ כָּל אֶחָד בִּפְנֵי עַצְמוֹ וְאֵין מְבָרְכִין. וְיָחִיד שֶׁאֵין לוֹ רַק מְגִלָּה פְסוּלָה, קוֹרֵא בָהּ בְּלֹא בְרָכוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a congregation does not have a *halachically* valid *Megillah*, nevertheless, if it is written on parchment according to *Halachah*, except that some words are missing in mid text, since no complete subject is missing, it may be read from, and the *berachos* may be said over it. The reader should say the missing words from memory or someone should prompt him quietly from a *chumash*. But if they have no *Megillah* at all, or if an entire subject is missing, or if the first or last [verses] are missing, then each person should read from a *chumash* without saying the *berachos*. An individual who has only a *Megillah* that is not valid should read in it, without saying the *berachos*.


###### Kitzur Shulchan Arukh 141:20
[Kitzur Shulchan Arukh 141:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:20)

אָבֵל תּוֹךְ שִׁבְעָה, נוֹהֵג בְּכָל דִּינֵי אֲבֵלוּת, וְאָסוּר לִרְאוֹת כָּל מִינֵי שִׂמְחָה. אַךְ בִּנְעִילַת הַסַּנְדָּל וִישִׁבָה עַל גַבֵּי סַפְסָל, מֻתָּר, מִפְּנֵי שֶׁהֵם דְּבָרִים הַנּרְאִים לַכֹּל. בַּלַיְלָה, אִם יָכוֹל לֶאֱסוֹף מִנְיָן בְּבֵיתוֹ לִקְרוֹת הַמְּגִלָּה, מוּטָב. וְאִם לָאו, יִתְפַּלֵל בְּבֵיתוֹ וְיֵלֵךְ לְבֵית הַכְּנֶסֶת לִשְׁמוֹעַ הַמְּגִלָּה. וְאִם חָל בְּמוֹצָאֵי שַׁבָּת, יֵלֵךְ לְבֵית הַכְּנֶסֶת לְאַחַר סְעוּדָה שְׁלִישִׁית בְּעוֹד יוֹם. וּבַיוֹם, הוֹלֵךְ לְבֵית הַכְּנֶסֶת לַתְּפִלָּה וְלַמְּגִלָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A mourner during the *shivah* should observe all the *Halachos* of mourning, and he is forbidden to attend any kind of celebration; but wearing shoes and sitting on a chair are permitted [to him on *Purim*], because these are things that everyone can see.¹⁰. At night, if he can gather a *minyan* in his house to read the *Megillah*, that is preferable; if not, he should pray at home and go to the synagogue to hear the *Megillah*. If *Purim* occurs on Shabbos night, he should go to the synagogue after *Shalosh Seudos* [the third meal] while it is still day. On *Purim*-day he may go to the synagogue to pray and to hear the *Megillah*.

footnotes:
¹⁰ Only very private practices of mourning are permitted on Purim


###### Kitzur Shulchan Arukh 141:21
[Kitzur Shulchan Arukh 141:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:21)

מִי שֶמֵּת לוֹ מֵת בְּתַעֲנִית אֶסְתֵּר וּבַלַיְלָה הוּא אוֹנֵן קֹדֶם הַקְבוּרָה, יִשְׁמַע קְרִיאַת הַמְּגִלָּה מֵאַחֵר. וְלֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן, כִּי בַלַיְלָה אֵינוֹ חַיָב בְּמִשְׁתֶּה. וּבַיּוֹם לְאַחַר יְצִיאָה מִבֵּית הַכְּנֶסֶת, קוֹבְרִין אֶת הַמֵּת וְאַחַר כָּךְ יִתְפַּלֵל וְיִקְרָא אֶת הַמְּגִלָּה אוֹ יִשְׁמַע מֵאַחֵר. וְאִם שָׁמַע קְרִיאַת הַמְּגִלָּה קֹדֶם הַקְּבוּרָה, יָצָא. וּמִכָּל מָקוֹם נָכוֹן שֶיַחֲזוֹר וְיִקְרְאָהּ בְּלֹא בְרָכוֹת. וּתְפִלִּין לֹא יַנִּיחַ אֲפִלּו אַחַר הַקְּבוּרָה, כֵּיוָן שֶהוּא יוֹם רִאשׁוֹן בְאֶבְלוֹ. וְאוֹנֵן בַּפּוּרִים בַּיּוֹם, מֻתָּר בְּבָשָׂר וָיָיִן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If someone lost a close relative on the Fast of Esther and at night he is an *onein*, since the burial has not yet taken place, he should hear the *Megillah* read by someone else; and he should not eat meat nor drink wine, since at night feasting is not mandatory. In the daytime, after leaving the synagogue, the dead should be buried. Afterwards he should pray,¹¹ and to pray the *Shemoneh Esrei*. (*Kitzur Shulchan Aruch* 196:7) and either read the *Megillah* himself or hear someone else read it. If he heard the reading of the *Megillah* before the burial, he has fulfilled his obligation. Nevertheless, it is proper that he read it again without saying the *berachos*. He should not put on the *tefillin* even after the burial, because it is the first day of mourning. An *onein*, on *Purim* during the daytime, is permitted to eat meat and drink wine.¹² disagrees with this ruling, maintaining that he is not permitted to eat meat or drink wine even by day. ( *Shaar Hatzion* 696:28)

footnotes:
¹¹ However, before the burial he is exempt from the mitzvah to read Kerias Shemah
¹² Mishnah Berurah


###### Kitzur Shulchan Arukh 141:22
[Kitzur Shulchan Arukh 141:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:22)

שַׁחֲרִית, מַשְׁכִּימִין לְבֵית הַכְּנֶסֶת. לְאַחַר שְׁמוֹנֶה עֶשְׂרֵה אוֹמְרִים חֲצִי קַדִּישׁ וְקוֹרִין בַּתּוֹרָה בְּפָרָשַׁת וַיָבֹא עֲמָלֵק תְּלָתָא גַבְרֵי, וְאַחַר כָּךְ חֲצִי קַדִּישׁ וּלְאַחַר שֶׁמַּכְנִיסִין אֶת סֵפֶר הַתּוֹרָה, קוֹרִין אֶת הַמְּגִלָּה. לְאַחַר בְּרָכָה אַחֲרוֹנָה אֵין אוֹמְרִים בְּשַׁחֲרִית אֲשֶר הֵנִיא. וּלְאַחַר שֶׁסִּיֵם הָאֵל הַמּוֹשִׁיעַ, אוֹמְרִים שׁוֹשַׁנַּת יַעֲקֹב וְכוּ'. וְאוֹמְרִים אַשְׁרֵי, וּבָא לְצִיוֹן, קַדִּישׁ שָׁלֵם עִם תִּתְקַבֵּל. וְאֵין לַחֲלוֹץ אֶת הַתְּפִלִין עַד לְאַחַר קְרִיאַת הַמְּגִלָּה, מִשּׁוּם דִּכְתִיב בָּהּ, וִיקָר, וְדָרְשֵׁינָן, אֵלּוּ תְּפִלִּין. אִם יֵשׁ מִילָה, מָלִין קֹדֶם קְרִיאַת הַמְּגִלָּה, מִשּׁוּם דִּכְתִיב, וְשָׂשׂוֹן, זוֹ מִילָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the morning [it is proper] to get up early to go to the synagogue. After the *Shemoneh Esrei, half-kaddish* is said. We call up three persons for the Torah-reading of *Parashas Vayavo Amalek* [And Amelek came] (Ex. 17:8), after which *half-kaddish* is said. After the *seifer Torah* is placed in the Ark, the *Megillah* is read. After the last berachah [over the *Megillah*], in the morning, we do not say *Asher heini* [Who annuls the counsel of the nations]. After concluding the berachah with *hakeil hamoshia* [the God Who brings salvation] we say *Shoshanas Yaakov* [The rose of Jacob] etc. then *Ashrei, Uva leTzion, Full-Kaddish* including *Tiskabbeil*. You should not take off the *tefillin* until after the reading of the *Megillah*, because in the *Megillah* it is written, *Vikar* [and honor] (8:16), and [our Rabbis] expound that this refers to the *tefillin*. If there is a *bris*, it is performed before¹³ and *Vilna Gaon*, the *Megillah* is read before the *bris*. (*Mishnah Berurah* 693:12) the reading of the *Megillah*, because it is written *vesason* [gladness], which refers to *bris milah*.

footnotes:
¹³ According to Pri Chadosh


###### Kitzur Shulchan Arukh 141:23
[Kitzur Shulchan Arukh 141:23](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/141:23)

עִיר שֶהִיא מֻקֶּפֶת חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן, קוֹרִין בָּהּ בַּחֲמִשָּׁה עָשָֹר וְלֹא שְכִיחִי בִּמְדִינוֹתֵינוּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In a city that has been surrounded by a wall since the days of Joshua the son of Nun, the *Megillah* is read on the fifteenth of *Adar* (such cities do not exist in our regions).