web analytics
July 29, 2015 / 13 Av, 5775
At a Glance
Judaism
Sponsored Post


Why Do We Read The Megillah?


Fuchs-030912

On Purim we read Megillas Esther twice, once by night and once by day. It is uncertain what the nature of the obligation is. Did the rabbanan obligate us to read the megillah as a part of Kesuvim, similar to the obligation of reading the other megillos (such as Eichah and Shir HaShirim) and similar to the reading of the Torah? Or is the obligation to read only for the purpose of publicizing the miracle (pirsumei nisa)?

It says in Maseches Sofrim 14:3 that prior to reading Megillos Rus, Eichah, Shir HaShirim and Esther one must recite the berachah of “…al mikra megillah.” The fact that the Mesechta Sofrim combined all of the megillos into one halacha implies that the obligation to read each of them is the same – namely to read Kesuvim.

The Yerushalmi in Megillah 3:4 says that the reason we are not allowed to read Megillas Esther on Shabbos (when Purim falls out on Shabbos) is because it is forbidden to read Kesuvim on Shabbos. If the obligation to read Megillas Esther were merely for the mitzvah of publicizing the miracle, it would not be considered as if we are reading Kesuvim – and would therefore be permitted on Shabbos. The fact that the Yerushalmi prohibits the reading of Megillas Esther on Purim, when it falls out on Shabbos, clearly indicates that the obligation is to read Kesuvim.

Based on this, the Sefer Harirai Kedem suggests that we can answer the following question: The Gemara in Shabbos 23a and Sukkah 46a ask how we can say “vetzivanu – and He [Hashem] commanded us” in the berachah that we recite on lighting the menorah on Chanukah, for it is only a mitzvah mi’derabbanan. The Gemara answers that if one does not adhere to the command of the rabbanan, it is a transgression of the pasuk in the Torah of “lo sasur.” Therefore one can say that the Torah commanded him to perform this mitzvah. The question is raised: Why does the Gemara not have the same discussion regarding the mitzvah of reading Megillas Esther, which is also a mitzvah mi’derabbanan – but at which time vetzivanu is recited?

If we understand that the berachah of “…vetzivanu al mikra megillah” is a berachah that one recites when reading any megillah that is part of Kesuvim and not for the mitzvah, we can understand why the Gemara does not inquire as to how we can say vetzivanu prior to reading Megillas Esther. Since the berachah is recited even when there is no obligation to read it, the Gemara understood that the berachah is not recited because the rabbanan commanded us to read it, but rather because reading a megillah requires that this berachah be recited.

The Brisker Rav asked the following question: The Shulchan Aruch (Orach Chaim 690:3) rules, based on the Gemara in Megillah 18b, that one must read the entire megillah while looking inside the megillah. If the sofer skipped several words (up to half the megillah) the reader may recite those words by heart. (The Ramah says that this only applies if an entire inyan (topic) was not skipped. Reb Moshe Soloveitchik said that today we are not certain what an entire inyan is, and therefore we cannot rely on this halacha.) Reading Kesuvim must be read while directly looking at the words – just like krias HaTorah. How then can the obligation to read the megillah be to read Kesuvim, if one can read the megillah by heart? Rather, from this halacha, it seems that the obligation is to publicize the miracle.

The Sefer Harirai Kedem explains that the reason one may read part of the megillah by heart is because we apply the rule of rubo kekulo – the majority is considered as if it is the whole megillah. Since the majority of the megillah is written, when one reads the remaining part by heart it is considered as if he read the entire megillah directly from the megillah. The reason we do not apply this rule to krias HaTorah is because the rule can only be applied when the subject matter is a complete item but lacking a part of it. However, if the matter of discussion is not a complete item, even when it is in its entirety, we cannot apply the rule. As Megillas Esther is a complete item, we can apply the rule. But when one must read a certain amount of p’sukim in the Torah, those p’sukim do not combine to create a complete entity on their own. Rather they are only a part of the complete Torah, and therefore the rule is not applied.

If, though, there was a halacha to read the entire Torah at once, we would apply the rule and it would suffice to only read the majority directly from the Torah. Similarly we do not apply the rule when one must eat a specific amount of matzah (a k’zayis) and say that it suffices to eat the majority of the matzah since a k’zayis is not a complete item but rather an amount. As a result, we can suggest that the obligation to read the megillah is to read Kesuvim.

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


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 “Why Do We Read The Megillah?”

Comments are closed.

Current Top Story
An F-16 fighter jet takes off from Ramat David air force base.
Update: Child Killer Samir Kuntar Dead in Alleged Israeli Air Strike
Latest Judaism Stories
Moses and the Ten Commandments,

The 10 Statements main point was not content but the encounter between G-d & His nation, Israel

Torat-Hakehillah-logo-NEW

Before going in, I had told R’ Nachum all of the things we were doing in Philly, and how it was very important to receive a good bracha on behalf of our newest venture, a Russian Kollel.

Q-A-Klass-logo

Question: When a stranger approaches a congregant in shul asking for tzedakah, should the congregant verify that the person’s need is genuine? Furthermore, what constitutes tzedakah? Is a donation to a synagogue, yeshiva, or hospital considered tzedakah?

Zvi Kirschner
(Via E-Mail)

Destruction of the Temple of Jerusalem

(JNi.media) Tisha B’Av (Heb: 9th of the month of Av) is a fast day according to rabbinic law and tradition, commemorating the destruction of the First Temple in 586 BCE by the army of Nebuchadnezzar, king of Babylon, and the destruction of the Second Temple in the year 70 CE by the Roman army led […]

Devarim often parallels the stories in Bereishit but in reverse & can be considered as a corrective

‘Older’ By A Month
‘…Until The Beginning Of Adar’
(Nedarim 63a)

We realize how much we miss something only after it’s gone.

Because the words of Torah gladden the heart, studying Torah is forbidden when Tisha B’Av is on a weekday, except for passages in Scripture that deal with the destruction of the Temple and other calamities.

On Super Bowl Sunday itself, life seems to stop. Over one hundred million people watch the game. About half of the households in the country show it in their living rooms and dens.

Moses begins Sefer Devarim reviewing much of the 40 years in the desert & why he can’t enter Israel

While they are definitely special occurrences, why are they cause for a new holiday?

Torah wasn’t given to be kept in Sinai; Brooklyn or Beverly Hills-It was meant to be kept in Israel!

“When a king dies his power ends; when a prophet dies his influence begins” & their words echo today

In addition to the restrictions of Tisha B’Av, there are several restrictions that one may not perform during the week that Tisha B’Av falls in.

The word “shavat” in the first kina of Tisha B’Av morning indicates a sudden suspension and cessation of time that accompanied the Temple’s destruction.

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

In addition to the restrictions of Tisha B’Av, there are several restrictions that one may not perform during the week that Tisha B’Av falls in.

Taste-of-Lomdus-logo

We do not find that Pinchas was chastised for what he did; on the contrary he was greatly rewarded.

The Shulchan Aruch in the very first siman states that one should rise in the morning like a lion, implying that simply rising form bed requires strength of a lion, in line with the Midrash.

Tosafos answers that nevertheless the sprinkling is a part of his taharah process.

Performing ketores outside the Beis Hamikdash, and at the wrong time is an aveirah.

Ten of the twelve spies returned with a negative report, stating that this would be impossible.

The flavor of the mon was not artificial; the mon would now consist of the actual flavors from the desired food.

Tosafos suggests several answers as to how a minor can own an item, m’d’Oraisa.

Printed from: http://www.jewishpress.com/judaism/judaism-101/why-do-we-read-the-megillah/2012/03/07/

Scan this QR code to visit this page online: