Megilla 19 Where, From Where, Whom and Getting Hit on the Head

Beginning with a new Mishna, we learn about what to do should we enter a walled city – or a an unwalled city – on the 14^th of Adar.  Like in other similar situations, we are taught that this depends both upon where we reside (our recitation follows the minhag of our city of residence) and upon our intention when travelling to or from a place.  We are told that when in doubt, we should read the Megilla in both cities; in the unwalled city on the 14^th and in the walled city on the 15^th.

Secondly, our Mishna tells us from where the Megilla should be read.  I had always assumed as taught by Rabbi Meir that the full Megilla was recited, as that has been the tradition of my community.  However, the obligation is not as clear.   Rabbi Yehuda suggests that we read from Esther 2:5, “There was a certain Jew…”.  Rabbi Yosei tells us to read from Esther 3:1, “After these things…”.

Our Gemara, of course, discusses in depth all of these differences of opinion.  During that conversation, we are introduced to a new phrase: Umachu la hamocha, They hit (the halacha in question) on its head.  This phrase tells us that the rabbis have found a way to create leniencies.

Amud (a) also notes that within the Megilla itself, Megillat Esther is referred to as both a book (9:32) and a letter (9:29).  This is significant in a number of ways, as books and letters imply different practices.  For example, letters cannot be included in the Torah.  Thus Megillat Esther must be written either on a separate scroll or with markedly different sizing and stitching that the other writings in the Torah. 

Amud (b) introduces a new and very difficult Mishna.  It states, “Everyone is fit to recite the Megilla except for a person who is deaf, an imbecile, or a minor.  And Rabbi Yehuda says that a minor is allowed to recite the Megilla”.  Is the Megilla similar to the Shema and the Birkat HaMazon, in that it must be heard aloud when read?  Does that justify the exclusion of a person who is deaf?  The rabbis suggest that Rabbi Yehuda certainly was speaking of a minor who is proficient at reciting the Megilla.  For the sake of consistency, should those who are deaf or ‘imbeciles’ be included, as well, if they are proficient at reading the Megilla? 

We are taught that Rabbi Yosei said in the Jerusalem Talmud, “And you will give ear to his mitzvot,” (Exodus 15:26).  This is a source that justifies the exclusion of those who are deaf.  However, we are reminded that Rabbi Yehuda spoke of those who can speak but cannot hear.  These people were obliged to teruma.  Thus should they be obligated to recite the Megilla?  And can others who hear that Megilla being read rest assured that they have fulfilled the mitzvah of Purim?  The rabbis back up, suggesting that if we have heard such a person recite the Megilla, certainly we have met our obligation ab initio.

Steinsaltzs shares a note that teaches that when we hear a recitation by one who is obliged to recite, we have met our obligation.  However, some people continue to suggest that men have not met their obligation if they hear the Megilla recited by a woman.  Defining the halachot according to their intended meaning is very different from simply following halacha.  We argue that we are interpreting what the rabbis meant to say.  But how does anyone know what was meant?  And how might this help us understand the exclusion of so many Jews from the mitzvot?