(ב) חָל לִהְיוֹת עֶרֶב שַׁבָּת... עֲיָרוֹת גְּדוֹלוֹת וּמֻקָּפוֹת חוֹמָה קוֹרִין בּוֹ בַיּוֹם.
(2) If the fourteenth [of Adar] occurs on Shabbat eve... the large towns and the walled cities read it [megillah] on that day, i.e., the fourteenth of Adar.
Purim Meshulash is a case where the fifteenth of Adar (Shushan Purim) occurs on Shabbat. This means that the fourteenth of Purim occurs on Erev Shabbat, and the sixteenth occurs on Sunday.
-Unique case where walled cities read on the 14th instead of the 15th.
Why do we not read the megillah on Shabbat?
דְּכוּלֵּי עָלְמָא מִיהָא מְגִילָּה בְּשַׁבָּת לָא קָרִינַן. מַאי טַעְמָא? אָמַר רַבָּה: הַכֹּל חַיָּיבִין בִּקְרִיאַת מְגִילָּה (וּבִתְקִיעַת שׁוֹפָר), וְאֵין הַכֹּל בְּקִיאִין בְּמִקְרָא מְגִילָּה. גְּזֵירָה שֶׁמָּא יִטְּלֶנָּה בְּיָדוֹ וְיֵלֵךְ אֵצֶל בָּקִי לִלְמוֹד, וְיַעֲבִירֶנָּה אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים. וְהַיְינוּ טַעְמָא דְשׁוֹפָר. וְהַיְינוּ טַעְמָא דְלוּלָב. רַב יוֹסֵף אָמַר: מִפְּנֵי שֶׁעֵינֵיהֶן שֶׁל עֲנִיִּים נְשׂוּאוֹת בְּמִקְרָא מְגִילָּה.
In any case, it is apparent from the mishna and the baraitot that everyone agrees that one does not read the Megilla on Shabbat. What is the reason for this? Rabba said: Everyone is obligated to participate in reading the Megilla on Purim and blowing the shofar on Rosh HaShana, and not everyone is proficient in reading the Megilla. Therefore, the Sages issued a rabbinic decree that the Megilla is not read on Shabbat, lest one take the Megilla in his hand and go to an expert to learn how to read it or to hear the expert read it, and, due to his preoccupation, he will carry it four cubits in the public domain, and thereby desecrate Shabbat. The Gemara comments: And this same concern for the sanctity of Shabbat is the reason that the Sages decreed that the shofar is not blown when Rosh HaShana occurs on Shabbat. And this same concern is the reason that the Sages decreed that one may not take the lulav on Shabbat. Rav Yosef said that there is another reason the Megilla is not read on Shabbat: Because the eyes of the poor are raised to the reading of the Megilla. The poor await the day on which the Megilla is read, because on that day gifts are distributed to the poor. If the Megilla is read on Shabbat, it will not be possible to distribute gifts to the poor, who will be deeply disappointed.
-Rabba-says the reason we don't read megillah on Shabbat is because of fear that someone will carry and break Shabbat (same reason we don't blow shofar on Shabbat)
-Rav Yosef-says that megillah reading is accompanied by matanot l'evyonim, and you can't give matanot l'evyonim (money) on Shabbat (he is indicating that matanot l'evyonim can only be money, and not other gifts)
We hold like Rabba and not like Rav Yosef
There is a discussion of whether the megillah reading is considered to be done "in its proper time" if Purim is on Shabbat and we read on Friday.
QUESTION: can one read without a minyan on Erev Shabbat of Purim meshulash?
If it is considered to be done "in its proper time" (on FRIDAY the 14th), then one is able to read on his own and is not required to hear the megillah with a congregation. If it is not considered to be read "in its proper time" (because we would say the proper time is the 15th and not Friday the 14th), then one must read/listen to megillah with at least a minyan.
שִׂמְחָה, אֵינָהּ נוֹהֶגֶת אֶלָּא בִּזְמַנָּהּ. אָמַר רַב: מְגִילָּה בִּזְמַנָּהּ — קוֹרִין אוֹתָהּ אֲפִילּוּ בְּיָחִיד, שֶׁלֹּא בִּזְמַנָּהּ — בַּעֲשָׂרָה. רַב אַסִּי אָמַר: בֵּין בִּזְמַנָּהּ בֵּין שֶׁלֹּא בִּזְמַנָּהּ — בַּעֲשָׂרָה.
Rejoicing only applies at its (proper) time. Rav said: The Megillah [is read] in its (proper) time; it is read even if alone. But if not in its time, [only] with ten. Rav Assi said: Whether in its time or not in its time, [only] with ten.
ואחרי' פי' דהאי שלא בזמנה היינו כשחל י"ד או ט"ו בשבת שהכרכים או העיירות מקדימין ליה או לע"ש ונכון:
According to the Ritva, when Purim falls out on Shabbat, the correct time to read is on Shabbat (the 14th), but since reading on Shabbat (the 15th) itself isn't possible, we allow reading the day before (lo bizmana).
We would say that since we are not reading the megillah in its "true" time, it is necessary for one to read the megillah in the presence of a minyan (they can't read it by themselves).
(ז) כֵּיצַד. חָל י"ד לִהְיוֹת בְּאֶחָד בְּשַׁבָּת מַקְדִּימִין וְקוֹרְאִין בַּחֲמִישִׁי שֶׁהוּא יוֹם י"א. חָל לִהְיוֹת בִּשְׁלִישִׁי קוֹרְאִין בְּשֵׁנִי שֶׁהוּא יוֹם י"ג. חָל לִהְיוֹת בִּרְבִיעִי קוֹרְאִין בְּשֵׁנִי שֶׁהוּא יוֹם י"ב. וְכָל אֵלּוּ שֶׁמַּקְדִּימִין וְקוֹרְאִין קֹדֶם י"ד אֵין קוֹרְאִין אוֹתָהּ בְּפָחוֹת מֵעֲשָׂרָה:
(7) What is implied? If the fourteenth of Adar falls on Sunday, the Megillah is read on the previous Thursday, the eleventh of Adar. If the fourteenth falls on Tuesday, the Megillah is read earlier, on Monday, the thirteenth. If the fourteenth falls on Wednesday, the Megillah is read earlier, on Monday, the twelfth. Whenever license is granted to read the Megillah before the fourteenth, it should not be read unless ten are present.
-Rambam says megillah requires a minyan if read before the fourteenth (we are reading before the 15th, but not before the 14th)
-the Mishneh Torah requires further explanation by the Ohr Sameach to be understood
(א) וכל אלו שמקדימין וקוראין קודם י"ד כו' בפחות מעשרה.
בירושלמי ...מוקפין שקוראין בי"ד היינו בחל בע"ש קוראין אפילו ביחיד, וזה שדייק רבינו בלשון וכל שמקדימין וקורין קודם י"ד... [[אבל בני מוקפין בי"ד קוראין ביחיד ואפילו בחל בשבת דפסק רבינו דלא כמשנתינו אלא כרב דקורין בי"ג מ"מ לא דמי למוקפין דקורין בי"ד]] דהא אמר שם בירושלמי שהכל יוצאין בי"ד שזמן קריאה לכל הוא לכן הוי אפילו ביחיד
Purim Meshulash is a case where the fifteenth of Adar (Shushan Purim) occurs on Shabbat. This means that the fourteenth of Purim occurs on Erev Shabbat.
-The Rambam stated that whenever someone reads megillah BEFORE the fourteenth they must read with a minyan
-The Ohr Sameach explains that in the case where on follows Shushan Purim and must read the day before (on the 14th), the Rambam would say that they DO NOT require a minyan to read (since they are not reading BEFORE the 14th).
According to the Rambam (as explained by the Ohr Sameach), when Shushan Purim (the 15th) falls out on Shabbat it is considered proper to read the megillah even on Erev Shabbat (the 14th), so one may read it even without a minyan.
Halacha l'maasah-don't read aloud Mishna Berura
[[(סא) (סא) בי"ד ובט"ו - היינו בי"ד לעיירות וט"ו למוקפין
ור"ל אף שהוא בזמנה ואיכא פרסומי ניסא בלא"ה שהכל קורין באותו זמן אפ"ה צריך לטרוח ולקבץ עשרה שיהיו בעת הקריאה משום פרסומי ניסא וכ"ש]]
אם הוא שלא בזמנה...
[[כגון המפרש בים והיוצא בשיירא ואינו מוצא מגילה להוליך עמו דמותר להקדים ולקרותה קודם שיוצא כנ"ל בסימן תרפ"ח ס"ז או]] דמתרמי יום ט"ו בשבת דצריכין המוקפין להקדים ולקרותו בע"ש כדאיתא שם בס"ו בודאי צריך לקבץ עשרה לקריאתו ובזה עוד חמיר יותר דאי ליכא עשרה לא יברכו המוקפין עליה:
On the fourteenth of one the fifteenth I.e. on the fourteenth /of Adar/ in /cities/ which were surrounded /with a wall at the time of Yehoshua/.
The Shulchan Aruch/ wishes to point out that although/the Megilah/ is /read/ at the /proper/ time, /in which case/ there is publicizing of the miracle in any case, as everyone reads/the Megilah/ at the same time, one must nevertheless exert himself to gather ten /people/ to be /present/ at the time of the reading, because of the need to/ publicize the miracle. When the Megilah/ is /read/ not at the proper time, it is most definitely necessary to gather ten /people/ for the reading of /the Megilah/. /This is relevant,/ for example, when one is /about/ to set sail or leave with a caravan and does not find a Megilah /Scroll/ that he can take with him, in which case he is permitted to read /the Megilah/ in advance, before he leaves, as /stated/ above in Sec. 688, Par. 7. /It is also relevant/ if the fifteenth /of Adar/ occurs on Shabbos, in which case /the inhabitants/ of the /cities/ which were surrounded with a wall/ must advance the reading to Erev Shabbos, as stated there in Par. 6. In/the latter circumstances, the ruling/ is still more stringent, as if there are not ten people present at the reading in such a case, the inhabitants/ of the /cities/ which were surrounded with a wall/ should not make a blessing over/the reading/.
Rav Neventzal on Rambam Hilchot Beit Habechira 6:10
יש פסק של הרב [-הגרש"ז-Rav Shlomo Zalman Auerbach] בפורים המשולש [ט"ו אדר שחל בשבת, שאז גם המוקפין קוראים את המגילה ביום שישי] שיהודי שקרא את המגילה לציבור ביום שישי בירושלים, ובאותו היום נפטר - אז הרב פסק שכל אלה ששמעו את הקריאה שלו צריכים לקרוא עוד פעם מגילה, כיוון שהיהודי נפטר לפני שבת אז הוא לא התחייב במגילה, וא"כ הוא לאו בר חיובא ולכן הוא לא יכול להוציא אחרים ידי חובתו
Rav Neventzal source on Purim Meshulash reader dies must live to next day if doesn't so also bar mitzvah boy turns bar mitzvah on Shabbat it's allowed (Rav Anzbacher adds bar mitzvah boy). But not comparable because guy on Friday who died was chayav on Friday, and bar mitzvah kid wasn't chayav. Also, bar mitzvah kid may not work with the psak of Ohr Sameach on Rambam (even though we hold like the Ritva as stated in Mishna Berurah so it doesn't matter so much).
In our second source Rav Yosef explains that the reason we can't read megillah on Shabbat because the "the eyes of the poor are raised to the reading of the Megillah" (Megillah 4b), and we aren't able to give matanot l'evyonim on Shabbat (but we don't hold like Rav Yosef we hold like Rabba).
We've only briefly touched upon the prohibition to give matanot l'evyonim on Shabbat, now let's find out what the root of the problem is with matanot l'evyonim and why how it would violate Shabbat.
Turei Even, Avnei Shoham, Megilah 7b
אבל מתנות אביונים מצוותן אפילו במידע דלאו מיכל, ובכסף שווה כסף נמי סגי כדאמר רב יוסף לעיל (דף ד ע"ב) דמהאי טעמה אין קורין המגילה בשבת מפני שעיניהן של עניין נשואות למקרא מגילה וזה אי אפשר בשבת שמע מינה דמתנות לאביונים עיקר מהותו הצעות המוקצין בשבת ולא במידע דמיכל.
The Turei Even says that we can't bring matanot l'evyonim because it is meant to be money (and not food), and money is muktzah on Shabbat.
Chazon Ish: (this reason is difficult because a) it doesn't explain why we can't bring mishloach manot and b) because matanot l'evyonim can be food and doesn't NEED to be money.
Chazon Ish on Shulchan Aruch
כנראה דרצה לומר דאי אפשר להביא מתנות לבית עני משום איסור הוצאה…
[כנראה דמה"ט אי אפשר לקיים משלוח מנות בשבת, ואפשר דאין לקבוע מצוה זו בשבת דהוי עובדא חול כיון שכל העם עסוקים בזה, אבל אין סברא דמשום דיוצאין מתנות לאביוניים הצעות אי אפשר בשבת דשפיר יש לקיים בבשר ויין,]
והדבר מוכרח, שהרי גזרו במגילה שמא יעבירנה, ואיך אפשר לקיים משלוח מנות ומתנות לאביוניים בשבת, שעיקרן הבאה מבית נותן לבית מקבל.
-Matanot l'evyonim could also be food, doesn't just need to be money! (so Turei Even's money Svara doesn't work)
Real reason why we don't bring matanot l'evyonim on Shabbat: Eruv/carrying from one domain to another.
Also works for why we can't give mishloach manot on Shabbat.
We have so far learned why one can't read megillah or give matanot l'evyonim or mishloach manot on Shabbat.
Is it permissible to have the Purim seudah on Shabbat?
סְעוּדַת רֹאשׁ חוֹדֶשׁ וּסְעוּדַת פּוּרִים מְאַחֲרִין וְלֹא מַקְדִּימִין. רִבִּי זְעוּרָה בָעָא קוֹמֵי רִבִּי אַבָּהוּ. וְיַעֲשׂוּ אוֹתָן בַּשַּׁבָּת. אָמַר לֵיהּ. לַעֲשׂ֣וֹת אוֹתָ֗ם יְמֵי֙ מִשְׁתֶּ֣ה וְשִׂמְחָ֔ה. אֶת שֶׁשִּׂמְחָתוֹ תְלוּיָה בְבֵית דִּין. יָצָא זֶה שֶׁשִּׂמְחָתוֹ תְלוּיָה בִידֵי שָׁמַיִם.
the Meal of the New Moon and the Purim Meal one trails122The meal at which the New Moon is declared by the calendar court by its nature cannot be celebrated before the New Moon has been declared; the Purim meal is scheduled for the afternoon of the 14th (or 15th), probably extending into the next night. but does not precede. Rebbi Ze`ira said before Rebbi Abbahu: then could one make it on the Sabbath123For which one has to go to the expenses of a festive meal anyhow.? He answered him, to make them days of drinking and joy124Esth. 9:22.; those whose joy depends on the court125The calendar court, before the publication of the computed calendar. After the publication, every date is permanently depending on R. Yose’s court.; this excludes those whose joy depends on Heaven.
Two things learned from here:
1) The Purim seudah shouldn't be done on Shabbat because the simcha of Purim should be separate from the simcha of Shabbat
2) The Purim seudah (in a walled city) should be done on or after the 15th (Shushan Purim), and not before the 15th
We can conclude from the Yerushalmi that on Purim Meshulash, the Purim seudah should be done after Purim, on Sunday the 16th)
קִיְּמ֣וּ (וקבל) [וְקִבְּל֣וּ] הַיְּהוּדִים֩ ׀ עֲלֵיהֶ֨ם ׀ וְעַל־זַרְעָ֜ם וְעַ֨ל כׇּל־הַנִּלְוִ֤ים עֲלֵיהֶם֙ וְלֹ֣א יַעֲב֔וֹר לִהְי֣וֹת עֹשִׂ֗ים אֵ֣ת שְׁנֵ֤י הַיָּמִים֙ הָאֵ֔לֶּה כִּכְתָבָ֖ם וְכִזְמַנָּ֑ם בְּכׇל־שָׁנָ֖ה וְשָׁנָֽה׃
The Jews fulfilled and they accepted upon themselves and upon their seed, and upon all those who joined them [(to be proselytized)] — not to be passed over — to celebrate these two days, according to their writing and according to their time, each and every year.
This pasuk is important for understanding the next Ritva
Ritva on Jerusalem Talmud Megillah 1:4:3
ואין הירושלמי הזה ברור, דהא כי כתיב "ולא יעבור" אפילו אשמחה נמי הוא
The Ritva has difficulty with the Yerushalmi saying a Purim seudah can precede the chag, since it says "ולא יעבור" in Megillat Esther, and the Ritva holds that "ולא יעבור" can also be referring to mishteh and simcha (so the Purim seudah can't be pushed off for after Purim, when Shabbat would be the 15th and Sunday would be the 16th, EXPLAIN MORE)
-the Ran disagrees and says that "ולא יעבור" is not referring to the seudah and mishteh, but ONLY to reading the megillah. The Ran thinks that it would be fine to push off the seudah to Sunday the 16th on a Purim meshulash.
(ו) יום חמשה עשר שחל להיות בשבת אין קורין המגילה בשב' אלא מקדימים לקרותה בערב שבת וגובים מעות מתנו' עניים ומחלקים אותם בו ביום וביום שבת מוציאין שני ספרים ובשני קורין ויבא עמלק ואומרים על הנסים ואין עושין סעודת פורים עד יום אחד בשב':
(6) 6. If the 15th falls on Shabbat, we do not read the Megillah on Shabbat. Rather, they advance the reading to Friday and collect money for gifts to the poor and distribute them on that day [Friday]. And on Shabbat, they take out two Torah scrolls, and in the second they read "And Amalek came" and say Al HaNisim, and do not make a Purim feast until Sunday.
When do we give Mishloach Manot?
(א) שאלה קיא בני אדם השולחים לחביריהם בפורים חלוקים וסדינים וכה"ג יוצאים ידי משלוח מנות או לאו:
(1) Question 111: Do people who send robes, sheets, and the like to their friends on Purim fulfill the commandment of sending portions (mishloach manot) or not?
(ב) תשובה יראה דאין יוצאים בהן דנראה טעם דמשלוח מנות הוא כדי שיהא לכל אחד די וספק לקיים הסעודה כדינא כמשמע בגמ' פ"ק דאביי בר אבין ורב חנינא בר אבין הוו מחלפים סעודותייהו בהדדי ונפקי בהכי משלוח מנות אלמא דטעמא משום סעודה היא.
(2) Answer: It appears that we do not fulfill [the commandment] with them. For it appears that the reason for sending portions is so that each one will have enough and what is sufficient to have the meal as required, as is understood from the Gemara in the first chapter (Megillah 7b:6). As Abbaye bar Avin and Rabbi Chanina bar Avin would exchange their meals with each other, and fulfill sending portions with this. Hence the reason is on account of the meal.
The Terumat Hadeshen shows that from the Gemara in Megillah with Abaye and Rabbi Hanina, the purpose of mishloach manot is so that the receiver will have food for their seudah. Hence, the same way the seudah of Purim is pushed off to Sunday, mishloach manot is also pushed off to Sunday.
Conclusion
(יח) (יח) ואין עושין וכו' - דאמרינן בירושלמי ויעשו אותם בשבת א"ל ימי משתה כתוב את ששמחתו תלויה בב"ד יצא זה [שבת] ששמחתו בידי שמים היא.
וה"ה ממילא ששילוח מנות גם ביום א' בשבת.
והנה מהר"ל חביב האריך להוכיח דבבלי שלנו אין סובר כן. ודעתו שהסעודה היא בשבת ועשה כן מעשה בירושלים וגם משלוח מנות בשבת כי המנות הם מהסעודה.
One should not hold, etc. /This is/ because /the following discussion/ is stated in the /Talmud/ Yerushalmi. Rabbi Ze'irah asked Rabbi Abahu: "Let /the feasts/ be held on Shabbos?" He answered him: "It is written, 'To make them/ days of feasting.' /The day of feasting must be such/ that its rejoicing is dependent on /the ordainment of the Beys Din. This /rules/ out this /day of/ [Shabbos], whose rejoicing is due to /the ordainment of/ Heaven."
It follows, correspondingly, that the sending of /food/ portions should also be /done/ on Sunday.
Now the Maharal Chabib writes lengthily to prove that our /Talmud/ Bavli does not hold this opinion. His view is that the feast should be /held/ on Shabbos and he /in fact/ acted in Jerusalem in conformance/with this opinion/. /Accordingly, the sending of /food/ portions should also be /done/ on Shabbos, as the portions are of the feast.
According to the Mishna Berura's understaning of the Shulchan Aruch, the way of observing Purim Meshulash is with two mitzvot a day: Friday-megillah reading and matanot l'evyonim, Shabbat-al hanissim and Torah reading, Sunday-Purim seudah and mishloach manot (hence we call it Purim Meshulash, because the mitzvot are split across three days).
According to the Maharal Chabib, Purim Meshulash doesn't exist. The mitzvot are split between Friday (2) and Shabbat (4). Friday-megillah reading and matanot l'evyonim, Shabbat-Torah reading, al hanissim, mishloach manot, and Purim seudah.