Daf Yomi - Megillah 19 - Highlights

The Mishna states: The resident of a town who went to a walled city or a resident of a walled city who went to a town, if he will return to his place, he reads the Megillah on the day he usually would, and if not, he reads with them.

From where (which point in the Megillah) does a man read the Megillah and fulfill his obligation? Rabbi Meir says: One is required to read the entire Megillah. Rabbi Yehudah says: From the verse [2:5]: A Jewish man. Rabbi Yosi says: From the verse [3:1]: After these things. (19a)

The Mishna had ruled that a resident of a walled city who went to a town and plans to return to his city reads on the fifteenth. Rava states: This is correct only if he intends to return to his city before the night of the fourteenth, however if he will still be in the town by daybreak of the fourteenth, he must read together with the townspeople on the fourteenth. Rava cites a Scriptural verse to support this halacha.

Rava rules: If a villager read the Megillah early on the day of the gathering and he traveled to the city and was there on the night of the fourteenth; he is required to hear the Megillah again. The leniency of advancing their reading only applies if they are in their village on the fourteenth but not if they are in the city on the fourteenth. (18a)

The Mishna had cited three opinions in regards to the point that one is required to read the Megillah from in order to fulfill the obligation. Rabbi Shimon ben Yochai says: One must read from the verse [6:1]: It was on that night.

Rabbi Yochanan said: All the different opinions have been derived from the following verse [9:29]: Then Esther the queen wrote. . . . together with Mordecai the Jew, with all due strength. The one who says that the entire Megillah should be read maintains that the strength refers to Achasverosh. The one who says that the Megillah must be read from the verse A Jewish man maintains that the strength refers to Mordechai. The one who says that the Megillah must be read from the verse after these things maintains that the strength refers to Haman. The one who says that the Megillah must be read from the verse it was on that night maintains that the strength refers to the miracle. Rav Huna offers an alternative source explaining all of the above opinions. Rabbi Chelbo said in the name of Rav Chama bar Guria in the name of Rav: The halacha is in accordance with the opinion that holds that the entire Megillah must be read. (19a)

Rav Yehudah said in the name of Shmuel: One who reads from a Megillah that was written together with other scrolls has not fulfilled his obligation (the Megillah must be separate) unless the portions of the parchment where the Megillah is written on is longer or shorter than the other portion of the scroll.

Rabbi Chiya bar Abba said in the name of Rabbi Yochanan: The above ruling is limited to when the Megillah is read publicly, but when it is read privately, one may use a Megillah that was written together with other scrolls.

The Gemora cites three unconnected statements from Rabbi Chiya bar Abba in the name of Rabbi Yochanan. (19a – 19b)

The Mishna states: Everyone is eligible to read the Megillah, except for a deaf person, a deranged person and a minor. Rabbi Yehudah maintains that a minor is eligible to read the Megillah.

The Gemora assumes that one who hears the Megillah from a deaf person does not fulfill his obligation at all and he must read it again. Which Tanna holds like this? Rav Masna answers: It is the opinion of Rabbi Yosi. He cites a Mishna in Brochos: One who recites Shema and doesn’t hear his words has nevertheless fulfilled his obligation. Rabbi Yosi disagrees and maintains that he has not fulfilled his obligation.

The Gemora questions the initial assumption: Perhaps our Mishna follows the opinion of Rabbi Yehudah and it is only preferable that a deaf person should not read the Megillah, but if he does read it, it is valid.

The Gemora answers: Our Mishna cannot follow Rabbi Yehudah’s opinion since the first part of the Mishna rules explicitly that a minor is disqualified to read the Megillah.

The Gemora questions this proof: Perhaps the first part of the Mishna is referring to a minor that has not reached the age when he can be trained to perform the mitzva, but once he reached that age, he may read the Megillah since Rabbi Yehuda stated that a minor is eligible to read the Megillah.

The Gemora proves from a braisa regarding the mitzva of separating terumah that our Mishna cannot follow the opinion of Rabbi Yehudah. (19b)