Megillah 31 - Reading Torah in the synagogue

Since this tractate, Megillah, is mainly about reading the Megillah in the synagogue on Purim, the Talmud now lists all other instances of reading from the Scriptures in the synagogue. Where do we find the commandment to do that? The phrase "And Moses proclaimed the festivals to the Children of Israel" tells us that there is an obligation to read about the festival at its appropriate time.

We already saw a conversation where God tells Abraham that the world exists in the merit of the sacrifices in the Temple. Here we have the continuation of this conversation. Abraham asked, "That answer is good when the Temple is standing. But without the Temple, if the Jews sin - you will destroy them!" God replied that while the Jews are reading the Torah portions, which contain sections about offering, it is as if they were bringing the offerings. That is why they will be forgiven.

Art: Jews Mourning in a Synagogue by Sir William Rothenstein

Megillah 27 - Selling a Torah scroll

In general, one may only raise the sanctity of an object but not bring it down. Also, in general, the sanctity of the Torah scroll is the highest of all things. For example, if people sell a synagogue, they can use it only for items of greater sanctity, such as an arc in which the Torah scroll is stored.

However, can one convert a synagogue into a study hall? In other words, is Torah study more important than prayer, or is prayer more important than Torah study? The Talmud finds the opinions that go in both directions. Each of them considers proof from the scriptures. 

Can one sell a Torah scroll to buy another one? Firstly, we should guard against negligence. The people might sell a scroll, set the money aside to buy a new one, and never come to buy the new one. But even aside from that, there is not a definite decision. 

However, one can sell a Torah scroll in two cases. The first one is to learn more Torah - because learning leads to actions, which are good deeds. And second is the purpose of marrying a woman because "He did not create the world to be void; He formed it to be inhabited."

Art: Interior of the Portuguese Synagogue in Amsterdam by Emanuel de Witte

Megillah 26 – Selling a synagogue

The townspeople who sold the town square are allowed to buy a synagogue with the proceeds, but if they sold a synagogue, they are not allowed to buy a town square with that money.

What is unique about a town square? Going back to Taanit, we know that people used to pray there on the seven strict fast days, so this teacher holds that this gives the town square some holiness.

In any case, we see here the rule of "we bring up in holiness but don't bring down." What is the source for this rule? For the first part, we get it from Betzalel creating the Tabernacle object, and then Moses, who was on the higher level, putting it together. The "don't bring down" part is learned from the two hundred and fifty people who joined Korach in his revolt: the pans they used to offer the incense were not disposed of but beaten into the covering for the Altar.

What about keeping on the same level? For example, can one sell a synagogue to buy another one? The rule leaves it open, and there are two opinions ("yes" and "no"), but in practice, it is permitted. There are also other considerations with the synagogue: care must be taken to prevent negligence of not buying or building another synagogue later.

If the people in a village built a synagogue building strictly for themselves, their authorized representatives could sell it in the presence of the place's residents. However, a city synagogue is usually built with contributions from out-of-town people and for the use of everyone, so in general, it cannot be sold.

Art: A Cathedral On A Townsquare In Summer by Cornelis Springer

Megillah 25 - The awareness of spirituality

Everything in the person's life is predestined: whether they will be rich or poor, strong or weak, bright or dull. Everything except for the awareness of the spirituality that controls the world. Alternatively, the "awareness of spirituality" can be translated as "fear of Heaven." Where is this in the Torah?

"And now, Israel, what does God want of you? Only that you remain in awe of God your Lord." Only remaining in awe is required, but everything else is controlled by God.

Incidentally, the language implies that having this awe is easy. But we know that it is not! How could Moses say so? That is because, for Moses, it indeed was easy. When they ask something of a person who has it, it seems like something small. But if they ask him for something minor and he does not have it, it looks like something big.

Art: Poverty and Wealth by William Powell Frith

Megillah 24 - When the priests come to bless the people

In the Temple, the priests would bless the people. Today, they (Kohanim) still bless the people in the synagogue. In Israel, they do it every day. Outside of Israel, only on Holidays (Yom Tov) when everybody is in high spirits.

In the Temple, the priests were barefoot; today, they also take their shoes off for the blessing. If the priests have something unusual about their hands or feet, they should not bless the people who might be distracted by looking at them. But today, it does not apply because the priests wear socks, and their hands are covered with a tallith.

There is a prohibition in the Torah that one should not take a mother bird with its young. Instead, he should send away the mother bird. However, if he uses this as an argument in his prayer, saying that he, too, deserves mercy - the Talmud says his prayer text should be changed. That is because he is saying that the reason for this mitzvah is mercy on birds - but the real reason is unknown to people. Today, the prayer text is in the prayer books, and again this warning does not apply.

Art:  Bird's nest by Franz Xaver Petter

Megillah 18 - How to write a Megillah?

To write a new Megillah, one must copy it, word for word, from an existing scroll. In general, this is true for all scriptures. Incidentally, if one were to write a new Megillah on Purim, copying it out of the existing scroll and pronouncing every word, he has fulfilled his obligation of listening to the Megillah reading on Purim.

But, what about the following story: Rabbi Meir went for an urgent matter, to intercalate the year, to Assya. There was no Megillah there, so he wrote it from memory and read it. Rabbi Meir was a different kind of human being. The complete Torah was always in front of his inner eye, so it is as if he wrote it by copying from a scroll. And yet, the Sages forbade writing from memory!? - in case of pressing need, it is allowed.

But what about tefillin and mezuzah that can be written from memory? This seems to contradict the rule? - Tefillin and mezuzah are known by heart by many. The scribe can write them, provided that he is certain.

Art: Jewish scribe. Jozef Israëls

Megillah 13 - What's in a name?

The names influence their bearer. Esther had another name, Hadassah (myrtle), because she was righteous. Righteous are compared to myrtle. "Esther" means "to hide" because she did not tell anybody of her Jewish origins, as Mordechai had instructed her.

Esther was a complete orphan. Her father died before her birth, and her mother died while giving birth. Mordechai, her uncle, raised her as his daughter. The word "bat" - "daughter" hints at "bait" - "house." When Esther grew up, Mordechai took her as his wife, usually referred to as house. 

Esther knew the rule that idleness acts negatively on the person's psyche. She was industrious on weekdays and did not work on Shabbat. Esther had seven maids. Since the maids would come for only one day a week, they did not notice that her behavior on Shabbat was different from weekdays and did not figure out that she was Jewish.

"And the king loved Esther more than all the women, and she won more grace than all the other virgins." This tells us that the king experienced the taste of a virgin in Esther. He could also experience the taste of a non-virgin, at will.

Two servants of Achashverosh - Bigtan and Teresh - complained between themselves. "Since the day that woman came, we never had a good night's sleep."  They had to bring drinks to the king all night long. They decided to poison the king. They spoke a rare language of Tarshish between themselves. However, they did not know that Mordechai knew that language. In fact, as a member of the Sanhedrin, he had to be fluent in seventy languages. Mordechai reported the plot to Esther. In this way, he saved the king.

Art: Mistress and Maid  by Johannes Vermeer

Megillah 11 - Computational mistake

The Megillah starts with a description of a great feast thrown by King Ahashverosh. What exactly was celebrated? - that God has abandoned the Jews and will no longer redeem them.

As predicted by Jeremiah, Jews would be redeemed from Babylon and returned to Israel after seventy years. Now, Ahashverosh made this claim: "My predecessor, Belshazzar, made the calculation but made a mistake; however, I will not make a mistake." The Talmud describes Belshazzar's calculation, how he celebrated, and how he got punished.

Ahashverosh sought to correct the previous mistake, and based on the analysis of the writing, he started counting seventy years from a different historical event. However, he celebrated in the same manner by using the Jerusalem Temple's vessels at the banquet. This started the chain of events that the Megillah describes, including the killing of Ahashverosh's wife, Vashti, who was the daughter of Belshazzar.

But Ahashveroshes's calculations seemed correct!? - He should have started from the year of the destruction of the Temple. 

Art: Frans Francken Belshazzar Feast

Megillah 10 - Can one build a private altar and bring sacrifices?

During some periods of Jewish history, one was allowed to build his personal altar and bring sacrifices on it. At other times, personal altars were forbidden.

During the forty years of travel in the wilderness, the Tabernacle had its Altar, and the sacrifices could be brought only on it and not on personal ones. Then, during the fourteen years of conquering Israel, the Tabernacle was in Gilgal. It was temporary, and although sacrifices continued there, personal altars were also allowed. This situation changed a few times until the Temple was built in Jerusalem. After that, personal altars became forbidden for all times. 

In the Temple, they have placed the Ark that was initially constructed under the direction of Moses. That Ark had no physical dimensions. If one measured from one side of the Ark to the wall of the Holy of Holies, he got ten amot. If he measured from the other side of the Ark to the opposite wall, he also got ten amot. And yet, the distance between the opposing walls of the Holy of Holies was only twenty amot total. That proves that the Ark itself miraculously took no space.

Art: The Israelites Gathering Manna in the Wilderness by Jacob Willemsz. de Wet

Megillah 32 – After reading the Torah

After they have read the Torah in the synagogue – which was done by calling multiple people – they call another person to raise the Torah scroll, for all to see, and then to “dress it up” – that it, to put the cover on it. This person takes away the reward of all the previous ones. How could it be? – The Talmud likes to emphasize things. Rather, his reward is equal to all of the previous ones combined.

With all that we said about the Torah on the previous pages, how could God say, “I, too, will give you laws that are not good?” Rabbi Yochanan says that it is talking about someone who is learning, but does not express his joy of learning in singing. However Abaye asked about this, “Just because someone does not know how to sing nicely, he deserves the bad words?” Rather, it is talking about two Sages who live in the same city but do not discuss Torah between them.

Moses established a custom to learn the laws of each Festival on or before its time. Where is this in the Torah? In the phrase “And Moses told the laws of the Holidays to all Israel.” It is customary to connect the end of a Tractate with its beginning – and here we can remember that the beginning of this Tractate discussed when the people should read the Megillah – which obviously requires study in advance.

Art: Two gentlemen discussing business by Fritz Wagner

Megillah 30 – What happens when Purim is on Friday?

If Purim happens on a Friday, when will we read the Torah portion of “Remember Amalek and what he did to you?” There is a direct connection between the two: on Purim they destroy Amalek (since Haman was a descendant of this archenemy of the Jews), and on Shabbat when they read about it, the people recall this commandment. Logically, one should read about Amalek first, and only then go to fight him. Therefore, they should read about Amalek on the Shabbat before Purim – and that is what Rav says. Shmuel, however, holds that they should read about Amalek in its proper time as it falls out. As far as events being out of order: first do, and then be commanded – Shmuel answers that since there are walled cities, who would celebrate Purim on the fifteenth of the month, for them at least it will come at the same time.

The Talmud continues with the discussion of the multiple possible occurrences of calendar days and Shabbat, Holidays, and the Torah portions read on these occasions. Today, when the calendar is fixed and is not determined by the Court, many of these coincidental occurrences can not happen.

Art: Punishment of Haman (detail) by Michelangelo Buonarroti

Megillah 29 - When to close the books

One should stop learning Torah to accompany a funeral procession or accompany a bride to the wedding. However, this is only when there are not enough people to honor the dead. And how many is enough? - Twelve thousand, just as the number of men who went to war with Midian. Others, however, say that it is six hundred thousand: just as the Torah was given to the soul in the presence of six hundred thousand people, it is taken away with six hundred thousand.

Abaye said, "Initially, I learned Torah at home and prayed in the synagogue. Once I understood how God loves the synagogue, I learn and pray there." In another place, we have a conflicting statement, which recommends praying in the place of learning. The synagogue is called "a small Temple." In the future, all synagogues and study halls will be transplanted to Israel.

Close to Purim, in Adar, there are four unique Torah portions read in the synagogue. Here they are. Half-shekel collection for the Temple - because of its timing next month. The portion of destroying Amalek - because of its connection to Purim. The red heifer - since it was used to purify the people before the Holidays. "This month will be for you to celebrate Passover" - because by then, it is already Passover time.

Art: The Funeral by Edouard Manet

Megillah 28 – A synagogue in ruins

A synagogue that has fallen into ruin and is not used for prayer nevertheless retains its sanctity. One may not eulogize ordinary people there (unless Sages are present, making it a public eulogy). One may not work there, such as making ropes or nets or spreading fruit on its roof. One should also not use the synagogue as a shortcut.

Why is this? – Because of the phrase, “And I will make your sanctuaries desolate.” Thus, even after desolate, they are still called “your sanctuaries” and retain their rights. If grass sprouts there, one should not uproot it - to inspire grief.

Since one cannot enter the synagogue for personal affairs, what is he to do when calling someone out of it? – He should come in and sit down. Then, if he knows certain portions of the Talmud or the Torah, he should recite them. If not, he can ask a child to repeat for him what the child learned today. Thus, he has converted his visit from personal to one for study or for prayer.

Art: The Ruins of Taormina by Thomas Cole

Megillah 23 – When do you need a minyan

As we learned before, many people are called to read from the Torah on different days, but on Shabbat, it is the most – seven. Why seven? Some say it is because of seven words in the blessing of the Priests, and others – that it corresponds to seven servants of Achashverosh who "saw his face of the king every day."

In principle, a woman or a minor can be called to read from the Torah, but the Sages said that it should not be done – because it will reflect negatively on the level of knowledge of the male contingent.

Certain events require the presence of a minyan, or ten adult Jewish males. For example, communal prayer (with the prayer leader's repetition of the Amidah) cannot be said when there are less than ten people present. Also, the Kohanim don't say their blessing, and the Torah is not read unless there is a minyan present.

But how do we know that the minyan is exactly ten people? – from the word "among." This word is used in describing the congregation of Korach. It is also used with the congregation of the spies who belittled the Land of Israel. The spies numbered ten. Further, from "I will be sanctified among the sons of Israel," we see that every sanctification needs a congregation, and this congregation is ten.

Art: The Wrath of Ahasuerus by Jan Steen

Megillah 22 – How much to read in the Torah

Moses instituted reading the Torah in public on Saturday, Monday, and Thursday. Depending on how much time people have, fewer or more readers are called up. For example, only three readers are called on regular weekdays. On Shabbat, seven people read from the Torah because people are free.

Initially, the first reader would say the opening blessing, and the last one – the closing one. Later, more people started getting in and out of the synagogue during the reading of the Torah. Then the Sages established that everyone who is called up says both blessings. People who attended only a part of the reading could mistakenly think that the reading of the Torah does not need a blessing before or after.

Everyone who reads in the Torah should be given at least three phrases. This presents another problem: since the Torah is written in small sections, visually delineated from the rest, they should read at least three phrases from the beginning of each section. Otherwise, those going in might mistakenly conclude that the previous reader got only two phrases. The same applies to the end of the portion. Therefore, how does one divide the section consisting of five phrases? – He reads three from the beginning, and the next reader repeats the last phrase; thus, both read three phrases. Some say that these precautions only apply to people who are going out. Anyone coming in will surely ask, “How come we started two phrases from the beginning? Did the previous reader only get two phrases?” - and they will explain to him that the reader started from the section before.

Art: A Rabbi Reading The Torah by Jan van de Venne

Megillah 21 – How to read the Megillah

How to read the Megillah? One can either stand or sit; however, one who reads for the congregation always stands. By contrast, one who reads the Torah scroll, even in private, should accord the Torah more honor by standing.

How do we know this rule about reading the Torah? – Because God said to Moses, “And you, stand here with Me.” In fact, Rabbi Abahu explained it thus: “Were it not that the Torah said it, it would be inappropriate to speak of God in these terms, but it tells us that God, too, was standing while teaching Moses.” From the word “with me,” we see that the teacher should be not sitting on the couch while the student is on the ground, but instead, they should be on the same level. Indeed, earlier generations, from Moses till Rabban Gamliel, were standing while learning Torah. Later a general feebleness descended into the world, and they began learning while sitting.

Even two people people can read the Megillah for the congregation, but with the Torah it has to be only one. Why? – Since people love the Megillah, they will concentrate and hear every word anyway.

Moses established to read the Torah publicly on Saturday and on Mondays and Thursdays. That way, no three days will pass without one hearing the Torah.

Art: The Discourse by Sir Lawrence Alma-Tadema

Megillah 17 - The order of blessings

Obviously, one should read the Megillah from the beginning to the end. However, obvious things are not stated in the Talmud, and instead, we deal with exceptions. If one reads the Megillah in the wrong order of words, verses, or paragraphs, he has not fulfilled the mitzvah. He should read it from a scroll; reciting by heart is also invalid.

Other things that must be recited in proper sequence are praises (Hallel) and the central part of the daily prayer, "Amidah," or "Eighteen blessings." The Talmud then discusses the reason for each of the eighteen blessings and why each takes its place in the proper order. After these words, one should not praise God on his own, making them an additional part of the Amidah. Why not? Because he indeed cannot enumerate all the praises, and by saying only some of them, he in fact detracts. By right, this argument should apply to the Amidah itself: how can we start praising God, knowing that we won't do it adequately. For this, one has an excuse since the early Sages established this text and required it to be said daily.

Art: Praising The Gods by Roman School

Megillah 16 – Mordechai and Haman

King Ahashverosh asked Haman, "What should be done for a man whom the king wants to honor?" Haman, thinking of himself, said, "That man should be made to ride on king's horse, in king's garments." The king said, "Do this for Mordechai."

Haman tried to argue, "Why do you need to do all of this? If you want to thank Mordechai, just give him a village or a river to collect taxes." Ahashverosh answered, "This, too, do for him." That is why Megillah states, "Do not leave out any word of what you have said."

Haman went to Mordechai to put him on the king's horse. However, Mordechai said he was weak from the fast and could not mount the horse by himself. Haman had to bow down and allow Mordechai to step on him. As he was climbing the horse, Mordechai also kicked Haman. Haman asked him, "How can you do this? Your own king Solomon tells you, 'When your enemy falls, do not rejoice.'?" Mordechai answered, "That is said about a Jewish enemy. But about you, it says, 'You shall tread upon their high places.'"

The Talmud then turns to the story of Benjamin, from whom Mordechai descended. When Joseph received his brothers in Egypt, he gave Benjamin five portions of food and five garments, thus showing preferential treatment. How could he do this, seeing that Jacob's preferential treatment earlier led to brothers hating and selling him? The answer is that Joseph was thus influencing the future for Mordechai, who would wear five royal garments.

Art: Joseph Receives His Father and Brothers in Egypt by Salomon de Bray

Megillah 15 – The teachings of Rabbi Chanina

The four most beautiful women in history were Sarah, Abigail, Rachav, and Esther. Some say that Esther was of unhealthy complexion, and only Divine intervention made her beloved by all; they take out Esther from the list and put in Vashti.

Rachav inspired lust by the mere mention of her name. In fact, one who says "Rachav, Rachav" would emit a seminal discharge. Rav Nachman said to Rav Yitchak, "I said it, and I was not concerned." Rav Yitzchak answered, "I meant, only those who knew her."

Rabbi Elazar retold the following teaching of Rabbi Chanina: Whoever transmits a teaching and mentions who he heard it from – brings redemption to the world, just as Esther, who "told the king about a plot against him – in the name of Mordechai."

More teachings from Rabbi Chanina follow.

Haman said, "All my wealth is not worth anything to me when I see Mordechai." Why? – Because of an incident when Haman sold himself as a slave to Mordechai, and "all that belongs to the slave really belongs to his master."

Another teaching: God himself will be the crown of beauty on the head of every righteous in the future. The Attribute of Justice then said, "How are these (Israel) different from the others?" God replied, "They study the Torah, and the others do not." Then the Attribute of Justice said, "But the wrongdoers among them will still have to give an account," and to this, the Talmud does not give here any answer.

Art: Esther's Banquet by Salomon Koninck

Megillah 12 – Explanation of the Megillah

What does it mean that king Ahashverosh displayed "the riches of his glorious kingdom?" – that he put on the garments of the High Priest, about which it also says "glory."

Why did Ahashverosh invite the subjects from distant lands first? Some say that he was clever – the people of his own capital city Shushan he could appease any time. Others say that he was stupid: he should have invited his closest people first, and they would have protected him in case of rebellion.

The students of Rabbi Shimon ben Yochai asked him, "Why were the 'enemies of Israel' (euphemism for the Jewish people) on the brink of extinction?" He said, "You say the reason." They answered, "Because they ate at the feast of Ahashverosh." He questioned, "If so, only the people in Shushan should have been punished." They then asked, "And what is your reason?" Rabbi Shimon told them, "Because they bowed down to an idol." The students then asked, "If so, they should not avoid punishment!" He told them, "They did not mean it and lacked conviction. So too, God did not mean it and only scared them."

What does it mean, "On the seventh day, the king's heart was merry with wine." And before it was not? – However, this was Shabbat, when people relaxed. When the Sages relax, they discuss knowledge and praise God. But his guests, when relaxed, started discussing which women, Persian or Midian, were the most beautiful. This led the king to tell them that his wife Vashti was from the nation of Chaldeans and was the most beautiful. They asked to see her in the crown but nothing else, but she would not come. Why would not she? Because the angel Gavriel came and made her grow a tail.

Art: The Arrival Of The Guests by Georges Jules Victor Clairin