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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Megilah 3

MEGILAH 2-5 (Elul 27-Rosh Hashanah 5760) - have been dedicated by Dr. Jack and Sarah Dimenstein of Zurich Switzerland. May they be blessed with a year of health and prosperity, physical and spiritual!


(a) Rebbi Yirmiyah (or Rebbi Chiya bar Aba) says 'Menatzpach Tzofim Amrum'. What does that mean?

(b) What is the problem with that statement from the Pasuk in Bechukosai "Eileh ha'Mitzvos"?

(c) Why would it be problematic even without the Pasuk in Bechukosai?

(d) To explain that it was not known which letters appeared in the middle of the word and which at the end, until the Nevi'im came and taught which was which, answers the second Kashya, but not the first. So how do we finally establish Rebbi Yirmiyah's statement? What did he really mean to say?

(a) Rebbi Yirmiyah (or Rav Chiya bar Aba) also says that Unkelus ha'Ger introduced the Targum on the Torah in the name of Rebbi Eliezer and Rebbi Yehoshua.
Who introduced the Targum on Nevi'im, and in whose name?

(b) How did Yonasan ben Uziel react when a Heavenly voice asked who it was who was revealing Hashem's secrets to mankind?

(c) Why did he not receive permission to reveal the Targum on Kesuvim?

(d) Why did Hashem not protest when Unkelus revealed the Targum on Chumash?

(a) How can we ascribe the Targum on Chumash to Unkelus (in the name of Rebbi Eliezer and Rebbi Yehoshua), when we learn from a Pasuk that Ezra had already said it?

(b) "va'Yikre'u be'Seifer Toras Elokim" in the Pasuk in Nechemyah ... refers to the plain wording on the Pasuk, and "Mefurash" to Targum.
What is meant by ...

  1. ... "ve'Som Seichel"?
  2. ... "va'Yavinu be'Mikra"?
(c) How does Targum Yonasan explain the Pasuk in Zecharyah, which refers to a big Hesped that will be comparable to that of Hadadrimon (King of Syria) in the valley of Megido (bearing in mind that no Hesped was ever made on Hadadrimon in the valley of Megido)?
(a) (Still in connection with statements made by Rebbi Yirmiyah or Rebbi Chiya bar Aba) Daniel relates how he saw the vision which the men who were with him did not see.
Who were those men?

(b) In what way were they greater than Daniel?

(c) If they did not see the vision, why did they run and hide?

(d) If Daniel saw such visions, why was he too, not considered a prophet?

(a) From the above incident, we can understand why it is that a person is sometimes afraid, even though there is nothing tangible that inspires fear. Ideally, what should one do if one is overcome by an intangible fear?

(b) What does someone do if ...

  1. ... he is standing in a Tamei location?
  2. ... in addition, there is nowhere to jump to?
(c) Earlier in the Sugya, we Darshened from "Medinah u'Medinah, ve'Ir va'Ir" that a town that is either close or visible to a Mukaf also reads on the fifteenth.
What does Rebbi Yossi b'Rebbi Chanina learn from "Mishpachah u'Mishpachah"?

(d) From where did Beis Rebbi learn that one must stop learning Torah in order to come and hear the Megilah?

(a) When Yehoshua was in Yericho, he saw an angel standing in front of him. For which two sins did the angel take him to task?

(b) Considering that the angel may have been a demon, (and we know from a statement of Rebbi Yehoshua ben Levi that one is not permitted to greet someone at night-time, because he might be a demon), how was Yehoshua justified in greeting him?

(c) When Yehoshua asked the angel which of the two sins was more severe, he answered "Ata Ba'asi".
What did he mean by that? How did that answer the question?

(d) Ho do we explain the subsequent Pasuk in Yehoshua "va'Yalen Yehoshua ba'Laylah ha'Hu be'Soch ha'Eimek"?

Answers to questions


7) We derive from the above episode that Torah-study is more important than the Avodah. In that case, how can we make a 'Kal va'Chomer' to the opposite effect (that if one interrupts the Avodah to read the Megilah, one certainly interrupts Torah-study)?


(a) On Chol ha'Mo'ed, the women may sing a dirge together ('Me'anos'), but may not bang their hearts with their fists. Rebbi Yishmael is slightly more lenient.
What does he say?

(b) On Rosh Chodesh, Chanukah and Purim all of these are permitted.
What remains forbidden even then?

(c) What does Rabah bar Rav Huna say about a Talmid-Chacham?

(d) We see from the fact that one laments a Talmid-Chacham (even if it means missing the Megilah - see Tosfos DH 'Kol'), indicating that the Torah (even of an individual) takes precedence over Purim.
How do we reconcile this with what we learned earlier that an individual must stop learning Torah in order to hear the Megilah?

(a) From what we have just learned, Rava extrapolates that reading the Megilah takes precedence over both the Avodah and Torah-study.
If it is a matter of Torah-study or attending the burial of a dead person, which takes precedence?

(b) The Torah writes in Naso (in connection with the prohibition of a Nazir becoming Tamei Meis - even to bury his close relatives) "le'Aviv, u'le'Imo, le'Achiv ve'la'Achoso". The Sifri learns from "le'Aviv" that he may (and must) render himself Tamei to bury a Meis Mitzvah (a dead person who has no- one to bury him), and from "u'le'Imo" that the same applies even if the Nazir is a Kohen, too.
What do we subsequently learn from ...

  1. ... "le'Achiv"?
  2. ... "ve'la'Achoso"?
(c) Having seen the tremendous importance of the Mitzvah of burying a Meis Mitzvah, why might reading the Megilah nevertheless take precedence?

(d) Rava concludes that ultimately, it is Meis Mitzvah that takes precedence. What leads him to that conclusion?

(a) We learned earlier that any town (or village) that is close to a Mukaf or visible from it also reads on the fifteenth. Visible but not close could mean that it is on top of a mountain.
What would be the case of close but not visible?

(b) What does Rebbi Yehoshua ben Levi learn from the Pasuk in Behar (by Batei Arei Chomah) "ve'Ish Ki Yimkor Beis Moshav Ir Chomah"?

(c) What does Rebbi Yehoshua ben Levi say about a K'rach (a city - but without a wall) that does not have 'Asarah Batlanim'? What is the significance of 'Asarah Batlanim'?

(d) Why does Rebbi Yehoshua ben Levi need to tell us this, considering that the Mishnah later specifically states that a town that does not have 'Asarah Batlanim' is considered a village?

(a) Rebbi Yehoshua ben Levi also says that a city that was destroyed and later re-inhabited has the Din of a city.
Why can he not be referring to one whose *walls* were destroyed and later re-built (regarding the Din of a Mukaf Chomah)?

(b) Then what *does* he mean?

Answers to questions

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