The coincidence of Purim and Shabbos is a double rarity. Firstly, for the vast majority of the world it is rare to the point of nonexistence, as our calendar is arranged so that the fourteenth of Adar will never fall on Shabbos . For walled cities such as Jerusalem, which observe Purim on the fifteenth, such an intersection is possible, but infrequent. When it does occur, as is the case this year, the result is known as Purim Meshulash, (“Triple Purim”) or Yemei haPurim (“The Days of Purim”). This is because Purim is broken up into its elements and distributed between the fifteenth itself, the preceding day, and the following day.

Kerias haMegilah: The aspect dealt with most specifically in the Talmud Bavli is that of the Megilah reading. This reading is not to take place on Shabbos, and is advanced to Friday. The Talmud (Megilah 4b) presents two reasons for this. According to R. Yosef, we are concerned for the poor, who associate the Megilah reading with matanos l’evyonim, which clearly cannot be done on Shabbos. According to Rabbah, the concern is similar to that of lulav and shofar, which are rabbinically precluded on Shabbos out of fear that the objects might be carried in an impermissible manner if a question arises about their use. The Turei Even (5b, s.v. Chizkiyah) believed that the Megilah reading is an obligation of quasi-Biblical status as result of its scriptural [albeit post-pentateuchal] source (Divrei Kabbalah). Consequently, he maintained that if the reading was moved earlier by Rabbinic decree, such a reading must be of lesser stature with resulting ramifications in halakhah. R. Avraham Farbstein , however, goes to lengths to dispute this notion and to maintain that the Friday reading is allowed by the original multiplicity of dates alluded to in the Megilah itself (as per Megilah 2a) and is of equal stature.

One issue that may be affected by that last point is the ruling of the Talmud (5a) that the Megilah can only be read without a minyan if it is being read in its proper time (b’zmanah); otherwise, a minyan is required. This issue is taken up by R. Tzvi Pesach Frank (Mikraei Kodesh, Purim, #50; see also the notes of Harrerei Kodesh), who cites a ruling of R. Yosef Chaim Zonnenfeld to allow reading with a berakhah even in private under these circumstances. However, in R. Zonnenfeld’s printed Teshuvos, Salmas Chaim (#404), he rules that one must read with a minyan as this early reading is not considered to be b’zmanah.

The Pri Chodosh was of the opinion that the megilah is muktzeh on the Shabbos of Purim. This ruling was disputed by the Machatzis haShekel and the Arukh haShulkhan,
who note the Talmud’s statement that when Purim falls out on Shabbos, even though the Megilah is not read, it is expounded (sho’ilin v’dorshin) and is thus fit for use. R. Yitzchak Weiss (Shut Minchas Yitzchak VII, 50) observes that this obligation of sho’ilin v’dorshin is a serious one that has been neglected, and should be reinvigorated particularly when Purim falls on shabbos.

Seudah: The scheduling of the seudah was a more controversial point. The Rif (4a bidapei haRif) notes the distinction between megilah and seudah, in that the former is advanced, but the latter is delayed because akasi lo mata zman chiyuvayhu, “its time of obligation has not yet arrived”. The Ran expands by citing a comment of the Yerushalmi , that the seudah should not take place on Shabbos itself because we are bidden to create a day of simcha (“la’asos”) rather than to utilize a preexisting, Divinely ordained occasion such as Shabbos. Thus, the seudah is moved to Sunday. This is the ruling of the Shulchan Arukh (O.C. 688:6).

However, the Magen Avraham and others note the conflicting position of the Maharlbach (#32), who believed the opinion of the Talmud Bavli to be that the seudah should indeed take place on Shabbos and that such was the practice in Yerushalayim. While the prevailing opinion was that the seudah should be on Sunday , the Pri Chodosh notes that many are machmir to have a special seudah on Shabbos as well; this was the practice of many, including R. Shmuel Salanter . R. Moshe Sternbuch (Shut Teshuvos V’Hanhagos, II, 345) recommends eating the Shabbos meal early, davening minchah, and then having a festive meal with meat and wine, drinking more than usual but not to the point of intoxication, which would interfere with the remembrance of the holiness of Shabbos.

The distinction between megilah and seudah is addressed by the Ran; he notes that the megilah cannot be delayed past the fifteenth because of the imperative of “v’lo ya’avor”, a limitation not relevant to the seudah. R. Farbstein suggests that megilah is an independent obligation that can be shifted, while seudah is a reflection of the inherent festivity of the day and is tied into it. Thus one might assume it cannot be delayed either; he suggests accordingly that there are two elements to the seudah, that noted above as well as an act of gratitude that can be made up the next day (as tashlumin), but not advanced prior to its initial obligation.

This last point affects the question of the nature of that Sunday on which the Purim seudah takes place. Is this day considered to be Purim in some sense, or merely a later date on which the obligation of seudah is being made up ? It is generally assumed that al hanissim is only recited on Shabbos. The Shut Avnei Kodesh (#44) assumes that there is an element of festivity on Sunday and thus explains the practice not to say tachanun. This affects as well the question of mourning observances on Sunday. Also, there is some discussion concerning whether the custom to refrain from melacha on Purim is to be applied to Friday or to Sunday.

Matanos L’Evyonim: The mtzvah of matanos l’evyonim is generally agreed to be assigned to Friday. This seems to flow from both positive and negative reasons. Positively, the mandate of supporting the poor logically suggests that this support be given at the earliest appropriate time. Negatively, it would appear that giving money on shabbos is inherently problematic. However, R. Aharon Dovid Grossman (Shut V’Darashta V’Chakarta. O.C., 77) notes the possibility based on the Rambam (Hilkhos Megilah 2:16) that this obligation can be fulfilled through giving food as well , and thus recommends that one who wants to fulfill all opinions use this method to perform matanos l’evyonim on Shabbos also.

Mishloach Manos: The nature of the obligation of Mishloach Manos is the topic of longstanding dispute. The Terumas haDeshen (#111) is understood to believe that the purpose of this obligation is to help with the seudah, while the Manos HaLevi (Esther 9:3) wrote that the purpose was to spread love and friendship among the Jewish people. This question plays some role in determining when the obligation should be when Purim falls on Shabbos. The Meiri records the notion that mishloach manos should be grouped with the seudah. Many authorities assumed that mishloach manos should be sent on Shabbos if an eruv is in effect . The Chazon Ish (O.C. 155:1) considered Mishloach manos on Shabbos to be inappropriate both because of concerns of carrying and because of uvda d’chol, and concluded that the mitzvah should be assigned to Friday. Others assumed that the mitzvah is on Sunday.

Those living in unwalled cities are affected by the calendaric situation as well. As a consequence of Purim being on erev Shabbos, the meal must be eaten early in the day. If one does assume that mishloach manos are given in order to enhance the seudah, this would logically create an additional focus of that obligation onto the earlier part of the day.

1 Otherwise, we would be faced with the undesirable consequence of Yom Kippur falling on a Friday (See Talmud Yerushalmi, Megilah 1:2).
2 A controversial point; see also Taz, O.C. 687:2; Ohr Sameach, Hilkhos Berakhos 3:9; Shut Noda B’Yehudah, II, Y.D. 146; Mishnah Berurah 692:15; Shut Toras Yerucham I, 26 and III,82; and Shut Yachel Yisrael 46.
3 In the collection of his shiurim entitled Knesses Avraham. See also Mikraei Kodesh 51.
4 This stringency is upheld by R. Zonnenfeld in Salmas Chaim; see the footnotes there for an explanation of this position and the distinction between this Shabbos and other Shabbosim.
5 The Rogatchover Gaon (Tzofnas Poneach, Hilkhos Megilah 2:14) maintained a different reading of the Yerushalmi; see R. Yisrael Schepansky’s She’aris Yisrael, 39:15.
6 Note Pri Chodosh, who considers there to be an issue of ein ma’arvin simcha b’simcha (see also Ikvei Sofer to Shut Hisorrirus Teshuvah¸O.C. 264.) The question of whether or not there is an obligation of simcha on Shabbos is a complicated question beyond the scope of this discussion. Alternatively, the problem with shabbos is understood to be one of recognizing that the meal is in honor of Purim rather than Shabbos; see Shut Chasam Sofer, O.C. 196, and Shut Hisorrirus Teshuvah, E. H., 29.
7 A detailed commentary of the Maharlbach’s teshuvah, written by R. Menachem DeLuntzano, was edited by R. Yosef Buchsbaum and appeared in the journal Moriah (VII, #2-3).
8 Note the analysis and conclusive support for the position of the Shulchan Arukh in Shut Noda B’Yehudah (I, O.C. 42).
9 See Toras Rabbenu Shmuel Salant, vol. 1, p. 134.
10 This point is explained at length by Shut Avnei Nezer, O.C. 614.
11 R. Farbstein further suggests two possible ramifications of his understanding: that the obligation of drinking may not be fully relevant on Sunday; and that perhaps the seudah may take place at night, on motzai Shabbos.
12 As assumed and explained as well by R. Yitzchak Hutner (Sefer Zikaron L’Maran Ba’al haPachad Yitzchak, Chiddushei Halakhah, #23). See also R. Elyakim Shlesinger’s Beis Av, 32, and Ikvei Sofer to Shut Hisorrirus Teshuvah, O.C. 137.
13 See the extensive discussion of Shut Vayashev Moshe II, 100. See also the suggestion of Shut Teshuvos V’Hanhagos, III, 239:5.
14 See Kovetz Teshuvos of R. Yosef Shalom Elyashiv, #69.
15 See R. Dov Eliezerov, Sheali Tziyyon, II, 39:2, as well as Shut Yabbia Omer, VI, O.C. 46.
16 Note the comments of Darkei Moshe, who considers the possibility that the Mordechai (Megilah I, #774) might disagree, but ultimately assumes otherwise.
17 A point acknowledged by the Chazon Ish, despite his conclusion noted below.
18 See also Teshuvos V’Hanhagos III, 239:4 and 239:6-7, where he recommends giving on Sunday as well.
19 See Shut Chasam Sofer, O.C. 196, and many teshuvos written subsequently by others; note, however, Shut Chelkas haSadeh #3.
20 See Sha’arei Teshuvah quoting Mor U’Ketziah, and others, and Salmas Chaim. Note the comments of R. Chaim Turzin, Kuntres Channukha U’Megilah, #12.
21 Several sefarim discuss the question of why the concern of carrying seen in megilah, lulav, and shofar is not transferred to mishloach manos as well: see Shut Hisorrirus Teshuvah, III, 602, and Shut Minchas Aharon, III, 735, citing Shut Zikhron Yehudah #104.
22 See, for example, Shut Yechave Da’as, IV, 40.
23 For details concerning a Purim seudah that runs into Shabbos, see Shut Kiryas Chanah David, II, 90.