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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Megilah 18

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 do we learn from the Pasuk ...
  1. ... in Yeshayah "va'Havi'osim el Har Kodshi ve'Simachtim be'Veis Tefilasi, Oloseihem ve'Zivcheihem le'Ratzon al Mizbechi"?
  2. ... in Tehilim "Zovei'ach Todah Yechabdan'ni"?
(b) Birchas Kohanim follows Hoda'ah because of the Pasuk "va'Yisa Aharon es Yadav ... va'Yeired me'Asos ha'Chatas ... ". Does it not seem from there that *Birchas Kohanim* preceded the *Avodah*, rather than the reverse?

(c) Why did Chazal prefer to place Birchas Kohanim after Hoda'ah (and not after Avodah - because of "Zovei'ach Todah Yechabdan'ni"), rather than placing it immediately after Avodah (because of "va'Yisa Aharon es Yadav ... va'Yeired me'Asos ha'Chatas ... ")?

(d) And why does Sim Shalom follow Birchas Kohanim?

(a) Seeing as the Anshei K'nesses ha'Gedolah instituted the eighteen B'rachos, why does the Beraisa quote Shimon ha'Pekuli as if he was the author?

(b) What was Shimon ha'Pekuli's trade?

(c) What do we learn from the Pasuk in Tehilim "Mi Yemalel Gevuros Hashem, Yashmi'a Kol Tehilaso"?

(d) What...

  1. ... did Rebbi Yochanan say about someone who praises Hashem excessively?
  2. ... did Rebbi Yehudah Ish K'far Giboraya learn from the Pasuk in Tehilim "Lecha Dumi'ah Sehilah"?
  3. ... did they say in Eretz Yisrael about the value of silence?
(a) What do we learn from the 'Gezeirah-Shavah' "ve'ha'Yamim ha'Eileh Nizkarim ve'Na'asim" (Esther) and "K'sov Zos Zikaron ba'Seifer" (Beshalach)?

(b) And from where do we know that the Mitzvah is to actually read the Megilah verbally, and that silently studying it is not sufficient?

(c) How do we know that when the Tana of our Mishnah says 'Kar'ah Targum Lo Yatza', he is referring to a Megilah that is written in Aramaic, and not to one that is written in Lashon ha'Kodesh?

(a) What is the problem with our Mishnah, which permits reading from a Megilah that is written in a foreign language for people who speak that language?

(b) How do Rav and Shmuel (in conjunction with Rebbe Acha Amar Rebbi Elazar) resolve this problem (initially)?

(c) How does Rebbe Acha Amar Rebbi Elazar explain the Pasuk in Vayishlach "va'Yikra Lo Keil, Elokei Yisrael"?

(d) Why can we not interpret it to mean that Ya'akov called the Mizbe'ach "Keil Elokei Yisrael"?

(a) What is the Kashya on Rav and Shmuel from the Beraisa 'Kar'ah Giftis, Ilmis ... Yevanis, Lo Yatza'?

(b) Why does the Kashya remain even if (based on the Seifa of the Beraisa) we differentiate between whether one reads it in Greek for a Greek person or for someone else?

(c) We conclude that, when Rav and Shmuel permit a Megilah that is written in Greek, they are not in fact referring to our Mishnah at all.
What are they saying? Like whom do they hold?

(d) Then why do they not just rule like Raban Shimon ben Gamliel?

(a) How do we finally reconcile the Seifa of the Mishnah, which permits a Megilah written in a foreign language, with the Reisha, which forbids it?

(b) Which is the one execption to this rule with which everyone agrees?

(c) We ask how it is possible for foreigners who hear the Megilah in Lashon ha'Kodesh to be Yotze, even though they do not understand it.
How do we initially answer this Kashya?

(d) How do we finally resolve the difficulty, after pointing out that there are some words which nobody fully comprehends (such as "ha'Achashteranim B'nei ha'Ramachim")?

(a) The maidservant of Rebbi appears to have been something of a linguist, from whom the Rabbanan learnt many words. She once taught them that Chaluglugos is the equivalent of what was known as 'Parpechinin' (purslane- plant).
What did she mean when she said to the Rabbanan 'Till when will you enter the Beis-Hamedrash 'Sirugin Sirugin'?

(b) What is the meaning of the Pasuk ...

  1. ... in Mishlei "Salselehah u'Seromemeka"?
  2. ... in Tehilim "Hashleich al Hashem Yehavcha, ve'Hu Yechalkelecha"?
  3. ... in Yeshayah (with reference to Bavel) "ve'Teiteisiha bi'Meta'tei Hashmeid"?
Answers to questions



(a) The Beraisa permits the reading of the Megilah be'Sirugin (Bedi'eved), but not ' be'Sirusin'.
What does 'be'Sirusin' mean?

(b) Rebbi Muna quoting Rebbi Yehudah invalidates even 'be'Sirugin', if the Ba'al Korei waited the amount of time it would take to read the Megilah until the end. Does he mean from where the Ba'al Korei *stopped* until the end, or from the *beginning* until the end?

(c) Rav is quoted as ruling like Rebbi Muna, and Shmuel, as ruling not Rebbi Muna. Rav Bibi reverses the opinions.
On what grounds does Rav Yosef prefer Rav Bibi's version of the Machlokes?

(a) Shmuel rules like Rebbi Yehudah ben Beseira, who says that if one of two brothers betrothed the sister of a Yevamah, we ask him to wait until his brother has 'married' the Yevamah before marrying his betrothed.
What do the Rabbanan say?

(b) What is the basis of their Machlokes?

(a) What does the Ba'al Korei do if, whilst Leining the Megilah, he discovers some letters, words or even Pesukim, missing?

(b) How do we reconcile this with another Beraisa, which invalidates a Megilah whose letters are very faint (to the point that no ink remains)?

(c) Is it in order for ...

  1. ... a Ba'al Korei who omits a Pasuk to make it up after he has finished reading?
  2. ... someone who comes into Shul in time for the second half of the Megilah, to listen to the second half first, and the first half afterwards?
(a) We learned in our Mishnah that someone who reads the Megilah 'Misnamnem' is Yotze.
What does 'Misnamnem' mean?

(b) We also learned in our Mishnah that if someone reads the Megilah whilst writing it, he is Yotze, provided he had Kavanah.
What is the problem with this?

(c) How do we resolve this problem?

(d) Is this a proof for Rebbi Yochanan, who says that a Megilah cannot be written from memory, but that every single letter must be copied from a Kasher Megilah?

(a) How will Rebbi Yochanan (who forbids even one letter of the Megilah to be written by heart) explain the Beraisa, where Rebbi Shimon ben Elazar relates how Rebbi Meir (who was a Sofer) once arrived in Asia (to fix a leap-year) around Purim time, and, finding no Megilah there, he wrote one by heart?

(b) In that case, why did Rav Chisda forbid Rebbi Chananel (who was also an expert like Rebbi Meir) to do likewise?

(c) Tefilin and Mezuzos do not need to be copied.
Why is that?

(a) What is Sirtut?

(b) Is it necessary to make Sirtut ...

  1. ... on Tefilin?
  2. ... on Mezuzos?
(c) What is the source for the Halachos of what may and may not be written by heart and what does need Sirtut and what does not?
Answers to questions

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