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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Megilah 10

MEGILAH 6-10 sponsored by a generous grant from an anonymous donor. Kollel Iyun Hadaf is indebted to him for his encouragement and support and prays that Hashem will repay him in kind.


(a) Rav Yitzchak heard that one is permitted to sacrifice in Beis Chonyo nowadays.
What is Beis Chonyo? Who was Chonyo?

(b) What did Rav Yitzchak learn from "the Pasuk Ki Lo Ba'sem ad Atah el ha'Menuchah ve'el ha'Nachalah"?

(c) What did Rava comment when Rav Yitzchak denied having made such a statement?

(d) He denied having said it because of our Mishnah and because of a Mishnah in Zevachim.
What do these two Mishnayos say that clash with Rav Yitzchak's statement?

(a) How do we answer the Kashyos on Rav Yitzchak?

(b) What did Rebbi Eliezer hear about the manner in which they built the Heichal and the Azarah when they first returned from Bavel?

(c) Did they already bring Korbanos at that stage?

(d) What was the difference between the way that they put up the curtains of the Heichal and the way that they put up the curtains of the Azarah?

(a) Rebbi Yehoshua permitted bringing sacrifices even though there was no Beis Hamikdash, eating Kodshei Kodshim even though there were no curtains around the area of the Heichal, and eating Kodshim Kalim and Ma'aser Sheini even though there was no wall around Yerushalayim. Why is that?

(b) How do we initially explain Rebbi Eliezer? What was then the purpose of the hangings?

(c) We conclude that Rebbi Eliezer also agrees that the initial Kedushah remained even after the destruction of the Beis Hamikdash.
In that case, why did they put up curtains?

(a) What does Rebbi Yishmael b'Rebbi Yossi say about the nine towns that are listed in the Mishnah in Erchin? Why are they, more than all the towns that were surrounded by a wall in the days of Yehoshua bin Nun, mentioned there?

(b) What did Rebbi Yishmael b'Rebbi Yossi say in another Beraisa that contradicts his previous statement?

(c) How do we amend the wording of this Beraisa 'Matz'u Eilu ve'Kidshum'? Why is it necessary to make this amendment?

(d) One way to reconcile the two contradictory statements of Rebbi Yishmael b'Rebbi Yossi is by turning it into a Machlokes Tana'im regarding the opinion of Rebbi Yishmael b'Rebbi Yossi.
What is the alternative way of answering the Kashya?

Answers to questions



(a) We initially believe that every "va'Yehi" in T'nach always denotes pain or suffering.
What suffering is hinted in the Pasuk ...
  1. ... "va'Yehi Ish Echad min ha'Ramasayim" (Shmuel 1)?
  2. ... "va'Yehi Ki Zakein Shmuel" (Shmuel 1)?
  3. ... "va'Yehi David le'Chol Derachav Maskil" (Shmuel 1)?
  4. ... "va'Yehi Ki Yashav ha'Melech be'Veiso" (Shmuel 2)?
(b) On which day was Hashem happy as the day on which He created heaven and earth?

(c) Then on what grounds could "va'Yehi ba'Yom ha'Shemini" fit into the previous list?

(d) We disprove this theory (that every "va'Yehi" denotes suffering) however, from three sources: from the day on which the Beis Hamikdash was completed and from the occasion when Ya'akov first saw Rachel (with regard to both of which the Torah uses the Lashon "va'Yehi", even though there is no suffering hinted there). The third disproof is from a series of occasions where the Torah uses the Lashon "va'Yehi" no less than six times.
What does that series comprise?

(a) How do we therefore amend the original statement? When is "va'Yehi" *always* a Lashon of pain and suffering?

(b) What is painful about ...

  1. ... "va'Yehi bi'Yemei Achashveirosh"?
  2. ... "va'Yehi bi'Yemei Sh'fot ha'Shoftim"?
  3. ... "va'Yehi bi'Yemei Amrafel"?
  4. ... "va'Yehi bi'Yemei Achaz"?
  5. ... "va'Yehi bi'Yemei Yehoyakim"?
(a) What was the relationship between Amotz and Amatzyah?

(b) Why does Rebbi Levi (who is also the author of the previous Sugya) consider it necessary to tell us this?
What is his Chidush?

(c) How does he interpret the Pasuk in va'Yeishev "va'Yir'ehah Yehudah va'Yachshevehah le'Zonah Ki Chis'sah Panehah"?

(a) Rebbi Levi's next statement is substantiated by a Beraisa. In the first Beis Hamikdash there was a distance of ten Amos from the Aron to the wall of the Kodesh Kodashim.
What was the size of the Kodesh ha'Kodashim, and what does the Tana of the Beraisa learn from here?

(b) What is the 'D'vir'?

(a) Rebbi Yonasan would begin his Purim Derashah with the Pasuk in Yeshayah "ve'Kamti Aleihem ... ve'Hichrati le'Bavel Sheim, u'She'er ve'Nin ve'Neched".
What is meant by ...
  1. ... "Sheim"?
  2. ... "She'er"?
  3. ... "Nin"?
  4. ... "Neched"?
(b) In the Pasuk in Yeshayah, "Tachas ha'Na'atzutz Ya'aleh B'rosh ... ", how did Rebbi Shmuel bar Nachmeini interpret ...
  1. ... "ha'Na'atzutz"?
  2. ... "B'rosh"?
  3. ... "ve'Sachas *ha'Sirpad*"?
  4. ... "Ya'aleh *Hadas*"?
(c) Mordechai is called the head of the Besamim because of the Pasuk in Ki Sisa "ve'Atah Kach Lecha Besamim Rosh Mor Deror".
How does 'Mor Deror' hint to Mordechai?

(d) And what do the two final phrases in the above Pasuk mean:

  1. "ve'Hayah Hashem le'Sheim"?
  2. "le'Os Olam Lo Yikareis"?
(a) Whose granddaughter was Vashti?

(b) The Pasuk in Ki Savo "ve'Hayah Ka'asher Sas Hashem Aleichem le'Heitiv Eschem, Kein Yasis le'Hara Eschem". We decline to explain the Pasuk in its simplest sense (that Hashem will rejoice in performing evil with you), based partially on the Pasuk in Beshalach "ve'Lo Karav Zeh el Zeh Kol ha'Laylah".
What do we prove from there?

(c) How does Rebbi Elazar therefore explain the Pasuk?

(d) How do we actually prove Rebbi Elazar's explanation grammatically?

(a) The Pasuk in Koheles writes "le'Adam she'Tov Lefanav Nasan Chochmah ve'Da'as ve'Simchah".
To whom does this refer?

(b) And to whom does the next phrase in the Pasuk refer: "ve'la'Chotei Nasan Inyan le'Esof ve'Lichnos"?

(c) The Pasuk concludes "la'Seis la'Tov Lifnei ha'Elokim".
Which event does this refer to?

(a) The Pasuk in Yirmiyah says "ve'Samti Kis'i be'Eilam, ve'Ha'avadti mi'Sham Melech ve'Sarim".
How did Rabah bar Ofran explain ...
  1. ... "Melech"?
  2. ... "ve'Sarim"?
(b) The Pasuk says in Ezra "Ki Avadim Anachnu, u've'Avduseinu Lo Azavnu Elokeinu, va'Yeit Aleinu Chesed Lifnei Malchei Paras".
According to Rav Dimi bar Yitzchak, about which period does this speak?
Answers to questions

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