(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Megilah 20


(a) On what grounds did they reject Rebbi Yehudah's own testimony that, as a Katan, he once read the Megilah 'above' Rebbi Tarfon and the Rabbanan, who did not protest (proving that the reading of a Katan is acceptable)?

(b) What additional reason did they have for rejecting Rebbi's (similar) testimony (that he once read as a Katan in front of Rebbi Yehudah, who did not protest either)?

(a) What is the earliest time that one may read the Megilah (Lechatchilah)?

(b) Tevilah too, should not be performed then.
What Tevilah are we talking about?

(c) Does the prohibition of Toveling by night extend to subsequent days, or is it confined to the seventh night?

(d) Besides Haza'ah (which may also forbidden on the *night* of the third and seventh days of Tum'as Meis), who else, should not Tovel before sunrise?

3) What is the Din Bedieved, in the above cases, if one did Tovel before sunrise? Is he Yotze or not?


(a) What do we learn from the Pasuk in Esther "ve'ha'Yamim ha'Eileh Nizkarim ve'Na'asim"?

(b) Is this a Kashya on Rebbi Yehoshua ben Levi, who obligates the first reading of the Megilah at night-time?

(c) From where do we learn that Milah must be performed by day?

(d) We know that Haza'ah must be performed by day, from the Pasuk "ve'Hizah ha'Tahor al ha'Tamei *ba'Yom* ha'Shelishi ... ".
From where do we know that the same applies to Tevilah on the seventh day?

(a) Having already said 've'Lo Tovlin', why does the Tana find it necessary to insert a Shomeres Yom Keneged Yom in the Mishnah? Why might we have thought that a Shomeres Yom Keneged Yom is different?

(b) Why, in any event, would it not be possible for her to Tovel in the daytime of the seventh day?

(c) Then when *would* she Tovel, according to the current contention?

(d) Why then, is she forbidden to do so? Why does she have to wait for the morning before Toveling?

Answers to questions



(a) We learned in our Mishnah that Bedieved, one is Yotze if one hears the Megilah from Amud ha'Shachar.
Why is that?

(b) Initially, Rava learns this from the Pasuk in Bereishis "va'Yikra Elokim *la'Or* Yom".
How does he learn it from there?

(c) How do we refute his source from the continuation of the Pasuk?

(a) So Rebbi Zeira learns it from the Pasuk in Nechemyah.
What does the Pasuk in Nechemyah say?

(b) Why do we need the support of a second Pasuk "ve'Hayu Lanu ha'Laylah Mishmar ve'ha'Yom Melachah"?

(a) Until when in the day is one permitted to read the Megilah?

(b) What do we learn from the Pasuk in Vayeira "va'Yashkeim Avraham ba'Boker"?

(c) The time period for the Mitzvah of cutting the barley for the Omer (on the second night of Pesach) is at night-time.
Until when may the Mitzvah be performed?

(a) Hallel too, like Megilah, is Kasher all day. Rav Yosef learns it from "Zeh *ha'Yom* Asah Hashem".
From which Pasuk do others learn it?

(b) And the same applies to Lulav and Shofar.
From where do we learn ...

  1. ... Lulav?
  2. ... Shofar?
(c) And it applies also to the Korban Musaf and to Tefilas Musaf, to the Viduy (confession) that the Tzibur and the Kohen Gadol (who sinned) make over their (Chatas) bull and to the Viduy of the Kohen Gadol on Yom Kipur. We learn that the Korban Musaf must be brought in the day from the Pasuk in Emor "D'var Yom be'Yomo" and the Viduy on Yom Kipur from "ve'Chiper Ba'ado ... " (and [a verbal] Kaparah must be performed by day).
From where do we know that ...
  1. ... Tefilas Musaf must be recited by day?
  2. ... the Viduy of the Tzibur that sinned and the Kohen Gadol must be said by day?
(d) There are many other Mitzvos that are included in this list.
Which Mitzvah do we learn from the juxtaposition of the Pesukim in Ki Savo "ve'Amarta Lifnei Hashem Elokecha Bi'arti ha'Kodesh min ha'Bayis" and "*ha'Yom* ha'Zeh, Hashem Elokecha Metzav'cha"?
(a) With regard to Korbanos, we learn that Shechitah must be performed by day from the Pasuk in Shoftim "be'Yom Zivcha'chem ... ", and all Avodos (incorporating Melikah, Kemitzah, Haktarah and Hazayah) from the Pasuk in Tzav "be'Yom Tzavoso es B'nei Yisrael" (see Tosfos DH 'li'Kemitzah').
Why can *Haktarah* only refer to the burning of the Kometz of the Minchah?

(b) We learn Tenufah (the waving) from the Pasuk in Emor (*be'Yom* Hanifchem es ha'Omer)".
From where do we learn Hagashah (bringing the Kemitzah of the Minchah to the south-western corner of the Mizbe'ach)?

(c) What do we learn from the juxtaposition of the two words "ve'Samach ve'Shachat"?

(d) We learn that giving the Sotah to drink must be performed by day from the 'Gezeirah-Shavah' "ve'Asah Lah ha'Kohen es Kol ha'Torah ha'Zos" (Naso) and "Al-pi ha'Torah Asher Yorucha" (Shoftim).
What is the latter Pasuk referring to? From where do we know that Mishpat must be done by day?

11) The Derashah of "be'Yom Tzavoso es B'nei Yisrael" (in 9a.) incorporated most of the Avodos.
According to Rashi's second explanation, why did the Tana preclude from the list ...
  1. ... Shechitah?
  2. ... Tenufah and Hagashah? Why do all three require independant Derashos?
Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,