Halakhah su Ester 8:78

Thus the abolition of the first claim that says that it is impossible for us to return and fulfill the Mitzvah of Techelet because the Hillazon was hidden is evident since from many examples it is indicated that it was not hidden at all, and that long after the Destruction during the days of the Tanaim and Amoraim, it was available to them, and it is possible indeed almost to the point of certainty, that Maimonides, of blessed memory, also had Techelet. And only afterwards was it forsaken among us due to the exile, which in our many iniquities has increased. And in the Eastern countries it became forbidden for anyone except Royal Nobility as it is written (Esther 8) "And Mordecai went forth from the presence of the King in Royal apparel, Techelet and white, etc." And perhaps Techelet was also forbidden to be placed in Tzitzith, as the lower officials were apt to make additions and be vigilant in all things. Later on I found corroboration to this in Nachmonides' commentary on the Torah (Exodus 28:3)

Praised be the Creator and Glorified be the Designer, Who has caused us to inherit a hidden and precious thing of desire, wonderful wisdom, "For the Jews there was Light;"¹Ester 8:16 light is Torah, to labor in it and to heed to it.

The Gemara, Yevamot 24b, cites the opinion of R. Nechemiah who maintained that any conversion based upon ulterior motivation is null and void. In addition to conversion for purposes of marriage, R. Nechemiah specifically refers to the recorded historical episodes of the conversion of the Samaritans predicated upon fear of lions,³II Kings 17:25–41. conversion by servants of King Solomon in anticipation of being appointed to high office in the royal court and the mass conversions which are recorded in the Book of Esther⁴Esther 8:17. as instances of invalid conversion. The Gemara rejects the opinion of R. Nechemiah as applied to conversions which are already a fait accompli.⁵According to the interpretation of one authority, Hagahot Mordekhai, Yevamot, sec. 110, R. Nechemiah’s view is not rejected but interpreted as having been expressed with regard to cases in which personal benefit is the sole motivating factor. According to this analysis, R. Nechemiah accepts the validity of conversions which are motivated by a combination of ulterior considerations and “the sake of heaven.” Once performed, such conversions are valid regardless of motivation. Nevertheless, Jewish law is unequivocal in stating that, before the fact, such candidates are not to be accepted. The Bet Din is constrained to reject applicants prompted by motives other than sincere religious conviction. Thus, Hagahot Mordekhai, Yevamot, sec. 110, writes that if it is known that the applicants are motivated by desire for personal benefit "they are not to be accepted." Moreover, the Gemara flatly declares that proselytes will not be accepted in the days of the Messiah and, in fact, were not accepted during the reigns of David and Solomon. The reason for blanket rejection of would-be converts during these historical epochs is that in periods during which the Jewish commonwealth is blessed with economic prosperity and prestigious social status there is ample room for suspicion that prospective proselytes are not prompted by reasons of sincere religious conviction.

2. One is obligated to be intoxicated on Purim to the point where he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai". RAMA: Some say it is not necessary to become drunk so much, but rather to drink more than he is used to (Kol Bo), and to fall asleep, and while he sleeps he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai" (Maharil). [There is no difference on Purim] between one who has more and one who has less, as long as his heart is directed to heaven. One should not fast on Purim, except for a fast for a [bad] dream, and see earlier Siman 568 and Siman 570. There are those who have the custom to dress in Shabbat/Yom Tov clothes on Purim, and that is correct (Maharil). We have the custom to make the Purim meal after the afternoon prayer, and pray the evening prayer at night. We pray the afternoon prayer while most of the day remains, and most of the meal needs to be during the day (Minhagim). And it should not be like those who have the custom to start close to evening, and most of the meal happens during the night of the 15th. When Purim falls out on Friday, they should have the meal in the morning because of honor for the Sabbath (Minhagim). And one who wants to [have his meal] every [Purim] in the morning is allowed to (T"H). Some say that there is [significance] to eating seeds on Purim as a remembrance for the seeds that Daniel and his friends ate in Babylonia (Kol Bo). It is good to delve a bit in Torah before one begins the meal, and a support for that is (Esther 8:16) "The Jews had light and happiness...", which we learn out "radiance" - that's Torah (Mahariv). One is obligated to drink a little and be a little happy on two days, the 14th and the 15th (Minhagim), and so is the custom. And some say that if one causes damage to his fellow through his happiness on Purim, he is exempt from restitution (Terumat HaDeshen, Part I 110). And see Terumat HaDeshen Laws of Damages.