**This Halacha has been dedicated in memory of Moshe ben Sarah Faham A"H
If a funeral, Heaven forbid, takes place on Purim, or on Shushan Purim (the day after Purim), eulogies are not delivered. An exception is made in the case of a funeral held for a Torah scholar, at which eulogies may be delivered if the deceased’s body is present.
Fasting is forbidden both on Purim and on Shushan Purim.
It is customary that when a family ends the Shiva observance, on the seventh day, they go to the cemetery for the Hashkaba. If this day falls on Purim, they should go to the cemetery and conduct the Hashkaba, but they should bring only the minimum amount of people required for the Hashkaba. The Kaf Ha’hayim (Rav Yaakob Haim Sofer, 1870-1939) writes that the family should not perform the Hashkaba early, before Purim, because this would give the mistaken impression that the onset of Purim ends the observance of Shiba. They should instead wait until the seventh day, Purim, and perform the Hashkaba on that day.
Regarding a case where Purim falls during the Shiba period, we find conflicting rulings in the Shulhan Aruch as to whether the mourners observe mourning practices on Purim. In Orah Haim, in discussing the laws of Purim, the Shulhan Aruch writes that all the laws of Abelut (mourning) apply as usual on Purim, whereas in Yoreh De’a, in discussing the laws of mourning, the Shulhan Aruch writes that public mourning practices are not observed on Purim. In accordance with the principle of "Halacha Ke’dibreh Ha’mekel Be’abel" – that we always follow the lenient position in disputes relevant to the laws of mourning – we accept the ruling that public mourning practices are not observed on Purim. Therefore, on Purim, mourners wear their regular shoes, do not sit on the floor, and can attend the prayer service and Megilla reading in the synagogue. (The Mishna Berura writes that mourners can attend the daytime Megilla reading, and the Kaf Ha’haim writes that they can attend even the nighttime reading.) Nevertheless, the day of Purim counts as one of the seven days of Shiba. Even if the deceased passed away on Purim, that day is considered the first day of mourning.
A mourner is allowed to serve as Hazan in the synagogue on Purim.
A mourner who has completed the Shiba period may attend a festive Purim feast even though he is observing the twelve-month mourning period for a parent, or the thirty-day Sheloshim period of mourning for other relatives. Since this feast is a Se’udat Misva – a meal which constitutes a Misva – mourners are allowed to attend.
All the Misvot of Purim apply to mourners, even to mourners observing the Shiba period. They must hear the Megilla reading, give charity to the poor, and send Mishloah Manot. However, a mourner – even during the twelve-month mourning period for a parent – should give Mishloah Manot to only one person to fulfill the Misva, rather than giving Mishloah Manot to many different people. According to some Halachic authorities, a mourner should not accept Mishloah Manot. However, since, as mentioned earlier, public mourning practices are suspended on Purim, there is room to allow a mourner to receive Mishloah Manot.
Summary: If the final day of Shiba falls on Purim, a Hashkaba is performed, but with the minimum number of people. If Purim falls during the Shiba, mourning is suspended, and the mourners may wear regular shoes, sit on regular chairs, and even go to the synagogue. A mourner – even during the Shiba period – is obligated in all the Misvot of Purim, though he should give Mishloah Manot to only one person. Mourners who have concluded the Shiba period may attend a festive Purim meal.
