Megillah, Daf Yod Zayin, Part 3
Introduction
Today we begin a new chapter! Most of this chapter has to deal with the laws of reading the Megillah.
/משנה/.
1) הקורא את המגילה למפרע – לא יצא.
2) קראה על פה, קראה תרגום בכל לשון – לא יצא.
3) אבל קורין אותה ללועזות בלעז, והלועז ששמע אשורית יצא.
4) קראה סירוגין, ומתנמנם – יצא.
5) היה כותבה, דורשה, ומגיהה, אם כוון לבו – יצא, ואם לאו – לא יצא.
6) היתה כתובה בסם ובסיקרא ובקומוס ובקנקנתום, על הנייר ועל הדפתרא – לא יצא, עד שתהא כתובה אשורית, על הספר, ובדיו.
1) If one reads the Megillah out of order, he has not fulfilled his obligation.
2) If he reads it by heart, if he reads it in a translation [targum], or in any other language, he has not fulfilled his obligation.
3) But they may read it to those who do not understand Hebrew in a language other than Hebrew.
a) One who doesn t understand Hebrew who heard it in Assyrian [Hebrew], has fulfilled his obligation.
4) If one reads it with breaks, or naps [in between readings], he has fulfilled his obligation.
5) If he was copying it, explaining it or correcting [a scroll of Esther], if he directed his heart, he has fulfilled his obligation, but if not, he has not fulfilled his obligation.
6) If it was written with arsenic, with red chalk, with gum or with sulfate of copper, or on paper or on scratch paper, he has not fulfilled his obligation, unless it is written in Assyrian on parchment and in ink.
Section one: The Megillah must be read in order. One cannot skip around and then go back.
Section two: The Megillah must be read from a scroll. Despite its brevity, it, like other Torah readings, may not be read by memory.
It also may not be read using a translation or in any other language, even if it is written in that language. This section refers to a person who understands Hebrew. Such a person who hears in another language has not fulfilled his obligation.
Section three: In contrast, somebody who doesn t understand Hebrew may fulfill his obligation by hearing the Megillah in a language other than Hebrew. Nevertheless, if a person hears it in Hebrew he has fulfilled his obligation even if he doesn t understand it. In this aspect Hebrew is greater than the other languages other languages need to be understood while Hebrew does not.
Hebrew is referred to as Assyrian because it is written using the Assyrian alphabet.
Section four: Above we learned that one must read the Megillah in its proper order. Here the mishnah teaches that it need not be read without breaks. One may read some of the Megillah, stop for a while, and then continue on and thereby fulfill one s obligation. Similarly, one may read, take a nap and then continue where one has left off [no, this is not permission to sleep in shul].
Section five: When one reads the Megillah, or hears it being read, he must have in mind that he is fulfilling the religious obligation to hear the Megillah on Purim. The mishnah describes other activities in which a person might be engaged that count as reading the Megillah only if he has the proper intent. A person who was copying a scroll, explaining it or correcting it and did not remember that it was Purim has not fulfilled his obligation. While doing any of these activities he must have the intention of fulfilling his obligation. Assumedly, he must also read it out loud.
Section six: One cannot write a Megillah with these types of dyes or on these types of paper because it is not permanent. In order for the Megillah to be valid for a religious occasion, it must be written in Hebrew, on parchment (made from animal skins) and with permanent ink.
גמרא. מנא הני מילי? אמר רבא: דאמר קרא ככתבם וכזמנם מה זמנם למפרע לא – אף כתבם למפרע לא. –
GEMARA. From where is the rule [not to read backward] derived?
Rava said: As the text says, "According to their writing and according to their appointed time" (Esther 9:27): just as the appointed time cannot be backward, so too the writing must not be backward.
The Talmud begins its commentary on the mishnah by searching for a source for the rule that the Megillah must be read in order.
The first answer is from the words "according to their writing and according to their appointed time." Just as the time must be kept in order (it would be impossible to do otherwise) so too the writing must be done in order.
מידי קריאה כתיבה הכא? עשייה כתיבה, דכתיב להיות עשים את שני הימים! אלא מהכא: דכתיב והימים האלה נזכרים ונעשים – איתקש זכירה לעשייה, מה עשייה למפרע לא – אף זכירה למפרע לא.
But does the text speak here of reading? It speaks of keeping, as it is written, "That they would keep these two days (v. 28)? Rather from here, as it is written: "And these days should be remembered and kept" (v. 28). "Remembering" is compared to "keeping": just as keeping cannot be in the wrong order, so remembering also.
The problem with Rava’s midrash is that the verse he cites speaks of writing not reading, whereas the Mishnah addressed reading the Megillah, not writing it. Therefore, the Talmud finds another verse to support the rule. This verse compares "keeping" with "remembering." Remembering is considered reading. Just as one must keep the holiday in order, so too must one remember the holiday, i.e. read the Megillah, in order.
תנא: וכן בהלל, וכן בקריאת שמע, ובתפלה. הלל מנלן? – רבה אמר: דכתיב +תהלים קי"ג+ ממזרח שמש עד מבואו. רב יוסף אמר: +תהלים קי"ח+ זה היום עשה ה‘, רב אויא אמר: +תהלים קי"ג+ יהי שם ה‘ מברך, ורב נחמן בר יצחק, ואיתימא רב אחא בר יעקב, אמר מהכא: +תהלים קי"ג+ מעתה ועד עולם.
A Tanna stated: The same rule applies to Hallel, to the recitation of the Shema, and to the Amidah prayer.
From where do we derive the rule as regards Hallel?
Rabbah said: Because it is written, "From the rising of the sun until the going down" (Psalms 113:3).
R. Joseph said: "This is the day which the Lord has made" (Psalms 118:24).
R. Avia said: "Let the name of the Lord be blessed" (Psalms 113:2).
R. Nahman b. Isaac or you may also say, R. Aha b Jacob said, It is from here: "From this time forth and forever" (Psalms 113:2).
The same rule that applies to reading the Megillah applies to the recitation of the Hallel, the reading of Shema and the Amidah. There are four prooftexts for this.
Rabbah says that just as the sun cannot reverse its course, so too Hallel cannot be read out of order.
R. Joseph says that just as the order of the hours of the day cannot be reversed, so too with Hallel.
R. Avia’s midrash is on the word ויהי "Let." This implies that the Hallel must be recited as it is written in the proper order.
R. Nahman b. Yitzchak says that just as the days of the world cannot have their order reversed, so too the Hallel must be recited in order.