Commento su Megillah 2:14

הקורא את המגלה למפרע לא יצא – As it is written (Esther 9:28): “Consequently, these days are recalled and observed [in every generation...].” Just as [concerning] the observance of these days, it is impossible to [observe them] out of order/in an irregular way, for it is impossible that the fifteenth day would come before the fourteenth day, so too the recalling – which is the reading of the Megillah, out of order, cannot be done.

Introduction The Mishnah now begins to talk about how the Megillah is actually read.

קראה על פה – He did not fulfill [his obligation]. It is written here, נזכרים /observed, and it is written there (Exodus 17:14): "כתוב זאת זכרון בספר"/”Inscribe this in a document as a reminder, [and read it aloud to Joshua…].”

If one reads the Megillah out of order, he has not fulfilled his obligation. The Megillah must be read in order. One cannot skip around and then go back.

קראה תרגום בכל לשון לא יצא – A Hebrew who read it (i.e., the Megillah) in [an] Aramaic [translation] and does not understand the language of [the] Aramaic [translation], or in all other languages which he does not understand, he has not fulfilled [his obligation regarding the reading of the Megillah].

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. 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.

אבל קורין אותה ללועזות בלעז – In that language that they understand, but as long as it is written in that language, for he cannot read it by heart.

But they may read it to those who do not understand Hebrew in a language other than Hebrew. One who doesn’t understand Hebrew who heard it in Assyrian [Hebrew], has fulfilled his obligation. 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.

והלועז ששמע אשורית יצא – And Greek, behold it is like Assyrian, regarding this law, but as we have written above (Chapter 1:8), this language has become lost and forgotten.

סירוגין – that he reads a bit and then pauses, and goes back and reads a bit [more] and pauses, even if he paused more than it would take in order to read all of it, he has fulfilled [his religious obligation].

Introduction The first part of this mishnah deals with having proper intention while reading the Megillah. The second part deals with the physical material with which the Megillah is written.

היה כותבה – such as he writes the entire [Megillah], and sets it before him and reads verse-by-verse in the Megillah placed before him, and he writes it, but he does not fulfill his religious obligation other than when he reads the Megillah when it completely written.

If one reads it with breaks, or naps [in between readings], he has fulfilled his obligation. In yesterday’s mishnah we learned that one must read the Megillah in its proper order. Our 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].

אם כיון לבו – to fulfill [his religious obligation] through this reading.

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. 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.

בסם – it is root of grass that is called SAHM (a paint).

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. 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.

בסקרא – a stone that we paint red with it.

קומוס – a kind of resin/gum and in the foreign language [it is called] GUMMA.

קנקנתום – (vitriol – used an ingredient of shoe-black and of ink) – in the foreign language [it is called] DRIOLAV, and in Arabic ZA’AG.

נייר – made from grasses through a glue and we write upon it.

דפתרא – a leather hide in which its preparation was not completed , which is preserved in salt (i.e., pickled) and floured but not prepared with gall-nut juice.

על הספר – on the parchment.

בן עיר – whose time [for reading the Megillah] is on the fourteenth [of Adar].

Introduction The first section of this mishnah deals with a person who travels from a walled city which reads on the 15th of Adar to a town which reads on the 14th or vice versa. The second section discusses how much of the Megillah must be read on Purim.

שהלך לכרך – whose time [for reading the Megillah] is on the fifteenth [of Adar].

A resident of a town who has gone to a walled city or a resident of a walled city who has gone to a town, if he is to return to his own place he reads according to the rule of his own place, and if not reads with them. The mishnah states simply that if a person travels from one type of town to another he retains the custom of the town of his origin if his intention is not to move to his new town. If his intention is not to return to his previous town, then he reads with the new place. In the Talmud they explain that “if he is to return to his own place” means if he is to return there that very night, and get there before the morning. If he goes to another town but returns to his own town in the morning, then he celebrates Purim with his own town. But if he goes to another town and is there in the morning, he must celebrate Purim and hear the Megillah on that day. By the way, as someone who lives in Modiin, which reads on the 14th, and goes to Jerusalem which reads on the 15th, I encounter this issue pretty much every year.

אם עתיד לחזור למקומו – if he is dweller of a walled-city [from the time of Joshua, son of Nwho went to a city and designated in the future (i.e., “intends”) to leave from the city on the night of the fourteenth [of Adar] before the crack of dawn. Even though was in the city at night, since he would not be in the city during the day time, this is not even a person who is residing in an open place for one day (see Talmud Megillah 19a). Therefore, he reads [the Megillah] like his place on the fifteenth [of Adar]. But if he does not designate in the future to leave from there that evening, for now, he is like a person who is residing in an open place for that one day (i.e., Purim). Even though he designates in the future (i.e., “intends”) to return on the morrow or on another day, he is called a person who is residing in an open place and reads with them. And the same law applies for a city dweller who went to a walled-city [from the time of Joshua, son of Nun], and he designated in the future (i.e., “intends”) to return on the evening of the fifteenth, he is not considered to be someone in a walled-city [from the time of Joshua, son of Nun] for that one day, and reads [the Megillah] on the fourteenth [of Adar]. And even though he is in a walled-city [from the time of Joshua, son of Nun], but if he has not designated in the future (i.e., “intends”) to return on the night of the fifteenth [of Adar], he does not read [the Megillah] on the fourteenth [of Adar] but rather, delays and reads with them (i.e., dwellers of walled-cities) [on the fifteenth of Adar], and this is how our Mishnah is explained in the Gemara.

From where does a man read the Megillah and thereby fulfill his obligation? Rabbi Meir says: all of it. Rabbi Judah says: from “There was a Jew” (Esther 2:5). Rabbi Yose says: from “After these things” (3:1). Today we read the entire book of Esther, but whether this is necessary is debated by the sages. Rabbi Meir says that one has to read the whole thing. Rabbi Judah says that he only has to read from 2:5, where Mordecai is first mentioned. Rabbi Yose says he only has to read from 3:1, where the actual plot by Haman (make a lot of noise when you say this) begins.

ר' מאיר אומר: כולה – And the Halakha is according to Rabbi Meir.

הכל כשרים לקרות את המגילה – [the word] "הכל"/”everyone” – includes women.

Introduction The first section of the mishnah deals with who is qualified to read the Megillah. The second section deals with when it can be read.

חוץ מחרש – Our Mishnah [is according to] Rabbi Yosi, who said (Mishnah Berakhot, 2:3): He who recites the Shema inaudibly to himself, he has not fulfilled [his religious obligation].

All are qualified to read the Megillah except a deaf person, an idiot and a minor. Rabbi Judah qualifies a minor. Deaf people, idiots (this refers either to one who is mentally retarded or an insane person) and minors are generally not obligated to perform the commandments. As we have mentioned on several occasions, in those days they had no way to communicate with the deaf and little understanding of the insane or retarded. Hence these people were mostly cut off from participating in society. Minors are too young to understand the meaning of the commandments and hence are not obligated. Since these people are not obligated, they cannot perform the commandment for others. This was stated also in Rosh Hashanah 3:8, at the end of that mishnah. Rabbi Judah says that a minor is qualified.

ר"י מכשיר בקטן – But the Halakha is not according to Rabbi Yehuda.

They do not read the Megillah, nor circumcise, nor go to the mikveh, nor sprinkling [purificatory waters], and similarly a woman keeping day for day should not take a ritual bath until the sun has risen. But if any of these things is done after dawn, it is valid. The main reading of the Megillah takes place during the day. The Mishnah teaches that during the day means after the sun has risen. This is also the time for other mitzvoth that need to take place during the day. “Sprinkling” refers to the water mixed with the ashes of the red heifer. “A woman keeping a day for a day” refers to a woman who was impure do to non-menstrual genital discharge. She is impure a day for every day on which she has a discharge. All of these things should be done after the sun has risen. However, if someone did them after dawn, meaning when the sky begins to become light, the actions are still valid, at least ex post facto.

אין קורין את המגילה – for a person is required/liable to read the Megillah at night and go back to read it [again] during the day. But the reading of the day time should not be until than after sunrise, as it is written (Esther 9:28): “Consequently, these days are recalled and observed in every generation...”

ולא מלין – as it is written (Leviticus 12:3): “On the eighth day [the flesh of his foreskin] shall be circumcised.”

ולא טובלין ולא מזין – as it is written concerning sprinkling (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him on the seventh day….].” And [the Rabbis] made an analogy between (two laws which rest of a biblical intimation or a principle common to both)/היקש – immersion in a ritual bath to sprinkling., and specifically when he immerses [in the Mikveh] on the seventh day, we say that from when it becomes night at the beginning of the seventh day, it is appropriate to immerse [in the Mikveh], and even though that nighttime is the beginning of the “day,” but once the seventh day has passed, it is permissible to to immerse [in the Mikveh] at night.

שומרת יום כנגד יום – On the eleven days between menstruating cycles. If she saw [blood] one day, she keeps [i.e., “counts”] the day afterwards and immerses on that selfsame day once the sun rises.

משעלה עמוד השחר כשר – for once the crack of dawn arrives, it is called “daytime,” as it is written in the book of Ezra (actually, Nehemiah 4:15): “And so we worked on, [while half were holding lances,] from the break of day until the stars appeared.” And it is written after this (verse 16): “…that we may use the night to stand guard and the day to work.” But, they did not say, “until sunrise,” rather in order to leave from the doubt of night, since not all are expert in when the crack of dawn occurs.

ולוידוי הפרים – the bullock of the anointed Kohen and the bullock for forgetfulness [as a cause of transgression] of the community upon which hey confess their sins that they had brought upon him.

The whole day is a valid time for
reading the Megillah;
reciting Hallel;
for the blowing of the shofar;
for taking up the lulav;
for the Musaf prayer;
for Musaf sacrifices;
for confession over the oxen;
for the confession over the tithe;
for the confession of sins on Yom HaKippurim;
for laying on of hands;
for slaughtering [the sacrifices];
for waving [them];
for bringing near [the vessel with the minhah-offering to the altar];
for taking a handful;
for placing it on the fire;
for pinching off [the head of a bird-offering];
for receiving the blood [in a vessel];
for sprinkling [the blood on the altar];
for making the sotah drink [the bitter waters];
for breaking the neck of the heifer;
and for purifying the metzora.
One can fulfill one’s obligation of hearing the Megillah at any time during the day. Our mishnah gives a very long list of numerous other rituals that one can perform at any time during the day.
Since this list is very long, I will not explain each item in detail, but rather mostly make reference to the relevant biblical verse(s) which deal with the issue. I will not even comment on issues that seem abundantly clear.
Sections 6-7: On Shabbat, holidays and Rosh Hodesh there are musaf sacrifices and musaf prayers. The sacrifices can be offered at any time during the day and the prayers may be recited throughout the whole day.
Section 8: For confession over the ox One who brings an ox as a sacrifice also confesses to the sin for which the ox is brought (Leviticus 4:3,14).
Section 9: For the confession over the tithe On the fourth and seventh years of the sabbatical cycle one makes a confession that he has “removed all of the holy produce from his home” (Deuteronomy 26:13).
Section 10: For the confession of sins on Yom HaKippurim The high priest recites a confession over the sacrifices (Leviticus 16:21; see also Yoma 3:8, 4:2, 6:2).
Section 11: For laying on of hands one lays one’s hands on an animal sacrifice before it is slaughtered (Leviticus 1:4).
Section 13: For waving [them] one waves the innards and the breast of wellbeing offerings (Leviticus 7:30).
Section 14-16: these are all elements of the minhah offering.
Section 17: For pinching off [the head of a bird-offering] Leviticus 1:15, 5:8.
Section 18: For receiving the blood [in a vessel] in order to sprinkle it on the altar.
Section 20: For breaking the neck of the heifer if a dead body is found in a field and the identity of the murderer is unknown (Deuteronomy 21:1)
Section 21: And for purifying the metzora Leviticus 14.

ולידוי מעשר – (Deuteronomy 26:13): “[You shall declare before the LORD your God ‘I have cleared out the consecrated portion from the house;’….”

לסמיכה – (Leviticus 1:4): “He shall lay his hand upon the head of the burnt offering….”

להגשה – he brings near the meal offering fist in the southwest corner of the altar, and afterwards, he takes a fistful of it.

ולקמיצה ולהקטרה – it is talking about burning on the altar of the handful [of the meal-offering] which the priest takes [bending three middle fingers near the hollow of the hand as he takes hold of it], which is the meal offering corresponding to the sprinkling of the blood with sacrifice [of peace-offerings]. And it is not valid other than during the daytime, but the burning on the altar of the fats and limbs is valid throughout the night, as is taught in our Mishnah (Mishnah 6 and Berakhot, 1:1).

לקבלה – the reception of the blood in the bowl (out of which the sprinkling is done).

הזייה – the sprinkling of burnt bullocks of the inner sin-offerings, and the sprinkling of the blood on the altar is also called הזייה/”sprinkling.”

ולהקטר חלבים ואברים – the remainder of the daily burnt-offering of the time between the beginning of the decline of the sun until sunset (i.e., afternoon), as it is written, concerning them (Leviticus 6:2): “[This is the burnt offering:] The burnt offering itself shall remain where it is burned on the altar all night [until morning]….”

Introduction This mishnah is the complement to yesterday’s mishnah. It teaches that mitzvoth which must be performed at night can be performed all night.

זה הכלל: דבר שמצותו ביום כשר כל היום – to include the arrangement of two fragments of frankincense which is placed on the show-bread (on the table of the Sanctuary).

The whole night is valid for reaping the Omer and for burning fat and limbs [on the altar]. There are two mitzvoth listed here that must be done at night. The first is reaping the Omer, the barley offering which is brought from the second day of Pesah through Shavuot (Leviticus 23:10). The second is putting on the altar fat and limbs that had not been burned during the day.

ודבר שמצותו בלילה כשר כל הלילה – to include the eating of the Passover sacrifice which is valid all night long, and the Sages did not say “until midnight” other than in order to distance a person from sin.

This is the general principle: any matter whose commandment is during the day, is valid all day and any matter whose commandment is at night is valid all night. This general principle illustrates that which we learned in the last two mishnayot.