web analytics
February 1, 2015 / 12 Shevat, 5775
 
At a Glance
Judaism
Sponsored Post


Understanding The Mitzvah Of Megillah


Reading the Book of Esther on Purim

Reading the Book of Esther on Purim
Photo Credit: Nati Shohat/Flash90

Why is the megillah read in Jerusalem on the l5th day of Adar, in New York on the 14th day of Adar and in Safed and Hebron on the 14th and the 15th of Adar? On what day does an American tourist read the megillah in Jerusalem and when does an Israeli tourist read the megillah in New York? Why is the megillah read twice during the same day, once at night and once during the day? If one can only attend one reading of the megillah, which should one choose? Why does Purim outside of Israel never occur on Shabbat? When Purim in Israel occurs on Shabbat, why is the megillah read on Friday? Can the megillah be recited in English? Can the mitzvah of listening to the megillah be fulfilled over the telephone or the radio? Can a loudspeaker be used?

Those who reside in a city, such as Jerusalem, which was surrounded by a wall in the days of Joshua, recite the megillah on the 15th day of Adar. Those who reside in cities – such as Safed and Hebron – about which there is uncertainty as to whether they were surrounded by a wall in the days of Joshua, are required to read the megillah both on the 14th and the 15th days of Adar. Residents of all other cities recite the megillah on the l4th day of Adar. The reason for this distinction is that in Shushan itself the battle continued on through the 14th day and Purim was celebrated on the 15th. Because Shushan was a walled city in Mordechai’s day, all other walled cities celebrate Purim on the 15th day of Adar. But out of deference to the cities of Israel, most of which had been destroyed before Mordechai’s time, the relevant time chosen by the Sages to determine whether a city was surrounded by a wall was the time of Joshua.

A tourist in Jerusalem who originally planned to leave Jerusalem prior to the 15th day of Adar recites the megillah in Jerusalem on the 14th day of Adar even if, contrary to his original plans, he still finds himself in Jerusalem on the 15th of Adar. If, however, such a person originally intended to be in Jerusalem on the 15th of Adar, he recites the megillah in Jerusalem on the 15th. Conversely, a resident of Jerusalem visiting New York who originally planned to return to Jerusalem prior to the 14th day of Adar recites the megillah in New York on the 15th day of Adar, even if, contrary to his plans, he still finds himself in New York on the 14th day of Adar. If, however, such a person originally intended to be in New York on the 14th of Adar, he recites the megillah in New York on the 14th of Adar.

Reciting the megillah on the day of the fifteenth has greater significance than reciting the megillah at night on the eve of the fifteenth. This is because the daytime reading was instituted by Mordechai and Esther whereas the nighttime reading was subsequently instituted by the rabbis. Accordingly, if circumstances force one to choose one reading over the other, most authorities agree that one should attend the daytime reading. Others argue that rule of ein ma’avirim al hamitzvot, (do not offend a mitzvah by postponing it) requires that one choose the nighttime reading.

Because Yom Kippur can never occur on a Friday, the 14th day of Adar can never occur on a Shabbat. If the 15th day of Adar occurs on a Shabbat, the megillah is read in Jerusalem on a Friday. This is out of the dual concern that people would carry the megillah in the streets and would not be able to give money to the poor on Shabbat.

One can fulfill the mitzvah of listening to the megillah as long as one hears the voice of the person reciting the megillah on one’s behalf. Most poskim agree, therefore, that listening to a live broadcast of the megillah over the radio or the telephone is unacceptable because you are listening to an electronic transmission of the reader’s voice rather the voice itself. According to Rabbi Ovadia Yosef, a microphone is unacceptable. This is because, according to his understanding, the membrane of the microphone absorbs the human voice and then emits an electronic version of it.

According to Rabbi Moshe Feinstein, however, a microphone is halachically acceptable because the transmission is simultaneously activated by the human voice. Rav Yosef concedes that a microphone may be used to amplify the reader’s voice in a case where the reader’s voice would still be audible without it.

About the Author: Raphael Grunfeld’s book, “Ner Eyal on Seder Moed” (distributed by Mesorah) is available at OU.org and your local Jewish bookstore. His new book, “Ner Eyal on Seder Nashim & Nezikin,” will be available shortly.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Understanding The Mitzvah Of Megillah”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Handout photo of texted message sent by a fearful Christopher Cramer from Saudi Arabia before his death.
Saudis Hold Body of U.S. Elbit Subcontractor After Mysterious Death in Tabuk
Latest Judaism Stories
Staum-013015

People often think that all they are missing is “just a little more” and then they can be truly happy.

Torah-Hakehillah-121914

The Midrash is teaching a fundamental message of what it means to be a religious person.

Rabbi Sacks

Torah opposes slavery; G-d desires the free worship of free human beings, yet slavery’s permitted-?!

Rebbetzin Esther Jungreis

France allowed Islamists to flourish despite their loyalty to Islamic sharia law not French values

Approximately 18 years ago, my uncle called me into his office saying he had an urgent matter to discuss. I didn’t know what he had in mind.

“Where is God?” asked the Kotzker Rebbe “God is not everywhere but only where you let Him enter”

An Explosion In The Trench
‘With A Glowing Hot Knife’
(Yevamos 120b)

Her first tactic was tefillah; she immediately began to recite one perek after another of Tehillim.

When a miracle occurs that transcends nature, Hashem has broken the laws of nature to create the miracle.

“How could you have expected my glasses to be there?” argued Mr. Weiss. “You shouldn’t have to pay.”

Rather than submit to this fate and suffer torture and humiliation, Shaul decided to fall on his sword.

How can the Da’as Zekeinim say this was Hashem’s plan to allow them to become the Torah Nation? We know it was actually a punishment.

A strange midrash of fruit trees surrounding the Nation of Israel as they walked to freedom

Leading by example must be visible, regarding where, when and how-like Nachshon entering the Red Sea

Rabbi Yaakov Nagen, a Ram at Yeshivat Otniel, notes that the verse is suggesting that retelling the story of the Exodus is so important that Hashem is performing ever-greater miracles specifically so that parents can tell their stories to future generations.

More Articles from Raphael Grunfeld
Grunfeld-Raphael-logo

A more difficult situation arises when there is no evidence placing the missing husband at the site of the death.

Grunfeld-Raphael-logo

The court cannot solely rely on death certificates issued by non-Jewish institutions without conducting its own investigation into the facts of the case.

When the inability cannot be clearly attributed to either spouse, the halacha is the subject of debate among the Rishonim.

The child of a Jewish mother from a union with a non-Jewish father is not a mamzer.

Although the conversion ceremony involves more than circumcision and immersion, these are the two essential requirements, without which the conversion is ineffective.

If a man dies childless, the Torah commands the deceased’s brother to marry his brother’s widow in a ceremony known as yibum, or to perform a special form of divorce ceremony with her known as chalitzah.

What if, at the moment of the late brother’s death, the surviving brother cannot effect yibum because the widow is a niddah?

The Torah lists twenty-one close relatives a man may not marry.

Printed from: http://www.jewishpress.com/judaism/halacha-hashkafa/all-about-the-mitzvah-of-megillah-megillah-4a-and-4b/2012/02/29/

Scan this QR code to visit this page online: