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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Megilah 17

MEGILAH 16, 17, 18, and 19 (1st day of Sukos) 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) What was the age difference between Yishmael and Yitzchak?

(b) How old was Yishmael ...

  1. ... when he died?
  2. ... when Ya'akov was born?
  3. ... when Ya'akov was blessed?
(c) Based on the fact that Eisav married Machalas bas Yishmael immediately after Ya'akov was blessed, how do we prove that Yishmael died at that stage (giving us Ya'akov's age as being sixty-three), from the Pasuk which informs us that Eisav married Machalas bas Yishmael *Achos Nevayos*?
(a) How many years elapsed ...
  1. ... from the time that Ya'akov arrived in Charan until Yosef was born?
  2. ... from the time that Yosef was born until Ya'akov came down to Egypt and stood before Par'oh?
(b) How old would we have expected Ya'akov to be at that time?

(c) What do we now prove from the fact that he told Par'oh that he was a hundred and thirty at the time?

(a) How long after Ya'akov arrived in Charan did Eiver (the Rosh Yeshivah) die?

(b) Why was Yosef separated from his father for twenty-two years?

(c) But Ya'akov only spent *twenty* years in Charan, not twenty-*two*?

(d) How long did Ya'akov spend ...

  1. ... in Sukos?
  2. ... In Beis-Eil?
***** Hadran Alach 'Megilah Nikreis' *****

***** Perek 'ha'Korei es ha'Megilah' *****


(a) Someone who reads (even the chapters of) the Megilah backwards is not Yotze.
How does Rava try to prove this from the Pasuk "Liheyos Osim es Sh'nei ha'Yamim ki'Ch'savam ve'chi'Z'manam"?

(b) Why can this Pasuk not be the sole source?

(c) So we cite, as an additional source, the Pasuk "ve'ha'Yamim ha'Eileh Nizkarim ve'Na'asim".
What do we learn from there?

(d) In which three other areas of Halachah can one not be Yotze backwards?

5) The Amora'im quote four sources for this being the case by Hallel: 1. "mi'Mizrach Shemesh ad Mevo'o" (from the sun's cycle); 2. "Zeh ha'Yom Asah Hashem" (from the hours of the day).
What are the other two?


(a) What does Rebbi learn from the Pasuk "*ve'Hayu* ha'Devarim ha'Eileh" (with regard to the Mitzvah of reciting the Shema)?

(b) From where do the Rabbanan learn that the Shema may be recited in any language?

(c) What ...

  1. ... does Rebbi learn from "Shema"?
  2. ... do the Rabbanan learn from "ve'Hayu"?
(d) Rebbi learns the latter Din from the superfluous 'Hey' in "ha'Devarim". What do the Rabbanan ...
  1. ... learn from there?
  2. ... say with regard to someone who reads the Shema but does not hear what he is saying?
Answers to questions



(a) We suggest that, according to Rebbi, the rest of the Torah can be recited in any language (since otherwise, why would he need a Pasuk requiring the Shema to be read in Lashon ha'Kodesh?).
What is meant by 'the rest of the Torah'?

(b) On what grounds do we refute this suggestion? (i.e. Rebbi could even hold that the rest of the Torah too, must be recited in Lashon ha'Kodesh, and still, the Torah needs to write "va'Hayu".)
Why is that?

(c) Similarly, the Rabbanan who hold that the Shema may be recited in any language, may well hold that the rest of the Torah too, may be recited in any language, yet the Torah needs to write "Shema".
Why is that?

The Sugya of the Amidah


(a) Chazal derive the first three Berachos of the Amidah from the Kapitel in Tehilim that we recite every Shabbos when the Torah is taken out (Mizmor le'David).
From which phrase do we derive the Berachah of ...
  1. ... Avos?
  2. ... Gevuros?
  3. ... Kedushos?
(b) What do we learn from the juxtaposition of the Pasuk in Yeshayah ...
  1. ... "*ve'Hikdishu* es Kedosh Ya'akov ... " to that of "ve'Yad'u So'ei Ru'ach *Binah*"?
  2. ... "u'Levavo *Yavin*, *ve'Shav* ve'Rafa Lo"?
(c) We learn the sequence of Teshuvah, Selichah and Refu'ah from the two Pesukim in Tehilim "va'*Yashov* el Hashem vi'Yerachameihu ve'el Elokeinu Ki Yarbeh li'*S'lo'ach*" and "ha'*Solei'ach* le'Chol Avoneichi *ha'Rofei* le'Chol Tachalu'aichi", respectively.
Then why does the above Pasuk (in 2.) place Refu'ah after Binah?

(d) Considering that the redemption appears later in the Berachos of Kibutz Galiyos, Bonei Yerushalayim and Tzemach David, why is the Berachah of Go'eil Yisrael placed so early in the Amidah?

(a) Why is Ge'ulah specifically the *seventh* Berachah?

(b) Considering Mar's statement that in the sixth year there will be loud noises, in the seventh battles, and ben David will only come on Motza'ei Shevi'is, ought it not to be the *eighth*?

(c) And why is Refu'ah specifically the *eighth* Berachah?

(a) The ninth Berachah is that of Birchas ha'Shanim, corresponding to the 'Mafki'ei She'arim', against whom David ha'Melech prayed in the *ninth* chapter of Tehilim.
Who are the 'Mafki'ei She'arim'?

(b) Then how come that it appears in Kapitel *ten*?

(c) Birchas ha'Shanim is followed by Kibutz Galiyos because of the juxtaposition of these two issues in the Pasuk in Yechezkel "ve'Atem Harei Yisrael Anafchem Titnu u'Frichem Tis'u le'Ami Yisrael, ki Karvu Lamo".
What do we learn from the juxtaposition of the Pesukim in Yeshayah "ve'Ashivah Yadi Alayich ve'Etzrof ka'Bor Sigayich" and "ve'Ashivah Shoftayich ke'Varishonah"?

(d) It is obvious that the destruction of the Resha'im follows their judgment. Yeshayah writes "ve'Shever Posh'im ve'Chata'im Yachdav. "Chata'im" refers to the Resha'im.
What is meant by " ... Posh'im"? What do we learn from there with regard to the Amidah?

(a) What automatically follows the downfall of the Resha'im?

(b) What do we learn from the juxtaposition of the Pesukim in Kedoshim "Mipnei Seivah Takum ... " and "ve'Chi Yagur Itchem Ger"?

(c) Why is the Berachah of the rise of the Tzadikim followed ...

  1. ... by that of Yerushalayim?
  2. ... and then by es Tzemach David?
(d) When David arrives, what inevitably arrives with him?
Answers to questions

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