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

Megillah 9 – There is no difference between mezuzah and other scrolls...

There is no difference between mezuzah and tefillin on one hand and other scrolls on the other  – except that mezuzah and tefillin need to be written in Hebrew, while other scrolls (such as prophets) can be written on parchment in any language.

In other places, however, there are different, seemingly contradicting rules. The Talmud distills this as follows: tefillin and mezuzah need to be written in Hebrew, because in their text there is a phrase “these words will be for you,” - that is, they will be as they are in the Torah, without change. Megillah, too, has an instruction, “according to their script and according to their language,” that is, it should not be changed.

Other books can be written in other languages – but Rabban Shimon ben Gamliel disagrees and allows, among all foreign languages, only Greek. Why Greek? Because of the story of the king Ptolemy, who sequestered seventy-two Sages in seventy-two houses, and commanded them to translate the Torah into Greek. Without communication, they translated word for word, and made occasional emendations in the same places. They changed the name of God from plural into singular, such as instead of “let us make man,” - “let Me make man.” They also changed the “rabbit” into “creature with short legs,” because Ptolemy's wife was called “rabbit,” and the Sages did not want Ptolemy to think that the Jews were mocking him by inserting the name of his wife among non-kosher animals.

Greek also had the distinction of being the most beautiful language. Now that it has become corrupt, one cannot write the Torah in Greek.

Art: A Forest Floor With A Rabbit And Mushrooms by Franz Werner von Tamm

Megillah 8 – There is no difference

There is no difference in the laws of the first and second months of Adar - except for reading the Megillah and giving gifts to the poor. For other laws – such as reading the four special Torah portions reminding of important events – they are equal. From here on, we have a series of “there is no difference” statements.

There is no difference between the laws of Shabbat and Holidays, except that one is allowed to cook for people's consumption on Holidays.

There is no difference between Shabbat and Yom Kippur, except that for doing work on Shabbat, one may theoretically be executed, and for the same on Yom Kippur – there is only "being cut off from one's people."

There is no difference between a vow prohibiting one all benefit from the other person and a vow prohibiting food benefits – because many things lead to food – except for the permission to pass through his property.

There is no difference between vowing to bring a sacrifice and designating a specific animal, except that when he vows and then buys an animal, and it is lost or dies, he has to buy another one.

There is no difference between a zav (see here) who had two emissions and one who had three, but that the latter needs to bring a sacrifice.

A metzora (spiritual leper) may be quarantined and declared a definite metzora. There is no difference between the two states, except that the latter also needs to let his hair grow and tear his garments as a sign of grief.

Art: An old lady cooking apples by Johannes Weiland

Megillah 7 – One must get inebriated on Purim

If an extra month is added to a year, this month is Adar. It is on this second Adar that Purim must be observed. Some say that it must be on the first Adar. Both derive their opinion from the exact same words in the Megillah, "each and every year." This means "connect the redemption of Purim with Passover and designate the second Adar." Others say it means to do like very year, where Adar follow the previous month of Shvat.

Esther of Purim told the Sages, "Record my holiday in the Megillah." The Sages replied that it would be politically incorrect and lead to resentment from the nations over which the Jews were victorious. She replied, "Anyway, this is already recorded in the chronicles of Persia," and they acceded.

Here are the ancient proofs that the Book of Esther was written with the prophetic spirit: it knew what "Haman said in his heart," that "Esther found favor in everybody's eyes," and that "nobody took any booty." However, Shmuel later added a proof: "They confirmed and undertook to read the Megillah every year." Who confirmed? – The Heavenly Court. Rava said he can find faults with all ancient proofs, but not with Shmuel's proof. He applied a proverb, "One sharp pepper is better than a bucketful of melons."

One must get so drunk on Purim as not to know the difference between the evil Haman and the righteous Mordechai. Rabbah invited Rav Zeira to a Purim feast, and when they were drunk, he slew Rav Zeira. The next day he prayed for mercy, and Rav Zeira came back to life. Next year, though, Rav Zeira declined the invitation, saying, "A miracle does not occur every time."

Art: The Drunkard by Charles de Groux

Megillah 6 – Should you fight evil?

The Talmud discusses the names of places in the Land of Israel, then continues with the teachings of Rabbi Yitzhak on the qualities of various nations.

If someone tells you, "I worked on studying Torah but did not succeed," – do not believe him. Also, don't believe if he says, "I did not work on my studies and nevertheless succeeded." However, if he says, "I worked hard, and I succeeded," - believe him because the two go together. That is only true in understanding, but retaining the knowledge is a gift from Heaven. With regards to business, it is all luck and help from Heaven.

If you see an evil person with luck on his side – "do not contend with this wicked man." However, Rabbi Shimon taught just the opposite, that it is permissible to contend with the wicked in this world, following "Those who forsake the law praise the wicked, but the righteous will fight them.” In fact, if someone whispers in your ear the verse of Rabbi Yitzhak about not contending – that is your spirit weakened by your errors, but what it really means – do not try to be like them.

Nevertheless, it looks like a contradiction!? – Not really! Fight with the wicked in spiritual matters, but allow them to have the things of this world. Or, it could refer even to this world, and "do not fight" applies only when you have luck on his side.

Art: Hard Work by Georges Laugee

Megillah 5 – What is a large town?

We mentioned that people living in villages can read the Megillah a day or two before Purim, but those who live in larger towns cannot advance the reading, and should do it in its proper time. What is considered a large town? – A place that has “ten idlers.” Some say, these are people supported by the community who study in the synagogue at all times, and others – that they don't have to be supported, as long as they are available for prayer.

By contrast, the commemoration of sad events may be pushed back when required but never forward. For example, if Tisha b'Av occurs on Saturday, it is observed following Sunday.

Rabbi Yehudah the Prince did three unusual things: he planted a tree on Purim, bathed on the fast of the Seventeenth of Tammuz, and sought to abolish the fast of Tisha b'Av, but the Sages did not agree to this. Each of his actions is analyzed by the Talmud. For example, how could he do work on Purim? Actually, there is nothing wrong with it, but if the community has the custom to abstain from work on this day (as many communities do nowadays), one should follow. About the tree - Rabbi Yehudah planted a particular tree for a joyous occasion, which is permitted.

Art: A French Harbour Town by Adrien Gabriel Voisard-Margerie

Megillah 4 – Why is the Megillah never read on Shabbat

Rabbi Yehoshua ben Levi said, “Women, too, are included in the mitzvah of listening to the Megillah.” Why? – Because they were included in the miracle of Purim. Some say, it means that they were in danger, and some – that the salvation came through them.

The people living in villages used to hear the Megillah earlier than those living in cities. But what is a city? Rabbi Yehoshua ben Levi said, "Any place that does not have ten men always present in the synagogue and learning Torah, and available for prayer - such place is not called a city." But it is a known rule; why repeat it? – To tell us that passers-by through the city don't count.

We mentioned that the people who lived in villages can read the Megillah earlier, such as if they come to a city on the day of court assembly, Monday or Thursday. Who does this enactment benefit? Mainly, the people in the cities, because their brethren living in villages supply them with food and will be available for this on the day of Purim; but also partially benefits the villagers, for they won't have to make a second trip, having visited the city before.

Why is the Megillah never read on Shabbat? All are obligated to hear it, but not all are experts in reading. Thus, one can take the scroll to the Sage on Shabbat to learn with him and, as a result, carry it in the public area, which is forbidden on Shabbat. It is also for the benefit of the poor people, who expect food and presents on Purim, and it would be harder to do this on Shabbat.

Art: Villagers Celebrating a Wedding Feast Outside a Country Tavern by Matheus van Helmont

Megillah 3 – Which is more important?

Purim is celebrated "in every province, every city, and every family." Since the intent is already clear, what do we learn from each word? - That even the Kohanim and the Levites leave their Temple service and go to listen to the Megillah. We can deduce that the Torah scholars, whose work is not as crucial as the Temple service, certainly close the books and go listen to the Megillah.

But is this really true, and the Temple service is more important than the study of the Torah? Don't we have the story of Joshua, where an angel came to him and said, "You are guilty of two transgressions: yesterday you neglected the daily sacrifice and today – the study of the Torah. However, I came only today because  missing the study of the Torah is more important?" So the study of the Torah is more important, and perhaps the Sages should not close their books and go to read the Megillah? There is a difference: the Torah study of Israel is more important than anything else, but the Torah study of an individual gives the right of way to the sacrifices and indeed to the reading of the Megillah.

Rava asked a question: both reading the Megillah and burying the unattended corpse are more important than the sacrifices, but of these two, which has precedence? Then Rava himself answered: human dignity overrides even Torah prohibitions, so burying the unattended corpse is undoubtedly more important than listening to the Megillah.

Art: Interior with a scholar and an old lady spinning by Jacob van Spreeuwen

Megillah 2 – Days to read the Megillah

Purim happened on the fourteenths of the month of Adar; therefore, it is celebrated every year on this day, and in Jerusalem – on the fifteenth. However, sometimes for convenience the Megillah can be read on the eleventh, twelfth or thirteenth.

What is the source for making those "convenience" dates? – But first, what is the meaning of this question? Purim occurred long after the giving of the Torah; what source can there be in the Scriptures for it? – Here is what we mean: it was the Sages who established the fourteenth and the fifteenth as the day of celebration, based on the text of the Megillah itself. These same Sages must have added the provisions of the earlier days. What was their source?

Here, "To establish these days of Purim in their times," and the words "their times" indicate multiple days. "Their" gives two days, and "times" gives another two days. But we need five days total! That is because the thirteenth is when everybody came together to defend themselves, and it does not require a particular word to be added to the times of reading the Megillah. The Talmud quotes another phrase as the source and explains why these two opposing points of view do not agree.

These dispensations only existed when the Court adequately fixed the years, and the Jews lived in Israel. Later, people were calculating Passover dates as thirty days from Purim. Then they would read the Megillah only on the fourteenth of Adar. For cities that were walled in the times of Yehoshua (such as Jerusalem) – on the fifteenth.

Art: Two Jews Quarrelling by Alexander Orlovsky

Taanit 25 – Rabbi Chanina ben Dosa

Earlier, we mentioned that the High Priest's prayer was no match to that of Rabbi Chanina ben Dosa. In his merit, the world was sustained, but Rabbi Chanina himself only had a bag of carob nuts a week. His wife was embarrassed by their poverty and would put smoking wood into her empty oven on Friday. Once, her neighbor decided to check what she was baking – since she knew that they had nothing – and knocked on the door. R. Chanina's wife hid inside. However, the neighbor saw an oven full of bread and called – "Your bread is being burned, bring a shovel!" R' Chanina's wife replied that she went for the shovel herself. This was actually true since she was used to miracles.

Another time, however, she said life was too hard and asked Rabbi Chanina to pray. A golden hand appeared and gave him one leg of a golden table. However, Rabbi Chanina was shown a dream wherein the World to Come all were eating at a three-legged table, but the table of his wife and him only had two. She asked him to pray again, and the leg was taken back.

Once, R' Chanina's daughter was sad: she put vinegar instead of oil into the Shabbat lamp. However, R' Chanina commented: the One who made the oil burn can command the vinegar to burn, and so it was: vinegar lamp burned till the end of Shabbat.

Rabbi Chanina had some goats, and the neighbors claimed that they were ruining their fields. Rabbi Chanina said, "If they do – they should be eaten by bears, but if not – each should bring a bear on her horns," Indeed, each goat brought a bear on its horns.

Art: Dancing Bears by William Holbrook Beard

Taanit 24 - Prayer and the natural order of things

Rabbi Mani was a student of Rabbi Yitzhak ben Eliyashiv. Once Rabbi Mani complained that his wife's family members were wealthy, haughty, and mistreated him. "Let them become poor," said Rabbi Yitzhak, and they became poor. Rabbi Mani complained that they were forcing him to work, and Rabbi Yitzchak said, "Let them become rich again," and they become wealthy. Rabbi Mani also mentioned that his wife was homely. "What is her name?" asked Rabbi Yitchak. - "Channa." "Let Channa become beautiful," - said Rabbi Yitzhak. And she became beautiful. But now, she became haughty and ruled over Rabbi Mani, so Rabbi Yitzhak said, "Let Channa return to her homeliness." Later, students of Rabbi Yitzhak asked to pray so that they would become extra bright. He answered, "I don't do such things any longer."

Rabbi Yose from Yukrat has a son who supervised his workers. Once Rabbi Yose was late with the worker's food, the son said, "O fig tree, bring forth your fruit for the workers to eat." When Rabbi Yose arrived, he apologized for being late since he was busy with a mitzvah. They said, "No need to worry." They told him what happened, and he said to his son, "You caused the tree to bring fruit before its time; may it be that you will pass before your time." He also had a gorgeous daughter. Once he saw a man making a hole in a wall to see his daughter. He asked what the man was doing. The man replied that he did not merit to marry her, but at least was it forbidden to look? Rabbi Yose said to his daughter, "Since you are the cause of the people stumbling, may you return to dust." Rabbi Yose's student deduced from here, "If he does not have pity on his son and daughter, I am in danger!" - and left.

Rava decreed a fast, but the rain did not come. They told him, "When Rav Yehudah fasted, rain would always come." Rava agreed. He said, "When he took off one shoe, it already rained." What is this story? Rav Yehudah once saw people throwing bread. He said, "Better there should be a famine," and so it was. The Sages asked his assistant, Rav Kahana, to take him into the market. Rav Yehudah saw a long line and asked, "What is this?" Rav Kahana told him, "People line up for flour from date pits." Rav Yehudah said, "It must be that a famine came; we need to proclaim a fast." On strict fasts, wearing leather shoes is prohibited, and Rav Yehudah asked his assistant to remove his shoes. As soon as the first one was off, the rain came. Elijah, the prophet, rushed to say, "Do not take off another shoe, or else God will destroy the world." But often, owing to the extreme shame and humiliation of the Sages who could not bring the rain, the rain would indeed come.

Art: Study Of A Fig Tree by John Singer Sargent

Taanit 23 - Choni the circle maker

Once the rains were very late in coming, and people asked Choni to pray for rain. He told them to hide away their clay ovens intended for the coming Passover sacrifice - for they would melt -  prayed for rain, but it did not come. Choni then drew a circle and swore that he would not leave it until his prayer was answered. A slight drizzle started to trickle. "This is not what I asked for," - said Choni - "but a powerful rain!" Immediately it started raining with force, and each drop was like a bucket. "That is not what I asked," - said Choni - "but a normal beneficial rain." A medium rain started to fall - but it would not stop! People collected on the Temple Mount because of the water and asked Choni to pray to stop the rain. He replied, "It is not proper to ask God to stop a blessing, even if it is too much of it."

Nevertheless, he said, "Bring me a bull for a sacrifice." He took the bull, put his two hands on its head, and said, "Master of the world, your children cannot stand too much bad or too much good." The wind blew, the sun showed, and the rain stopped.

All his life Choni was bothered by the phrase, "When we came back from Babylon to rebuild the Temple, we were like dreamers." This exile lasted for seventy years, but can anyone sleep for that long? Once Choni saw a man planting carob trees. The man told him that he was producing for his grandchildren, just as his grandfathers planted for him, for it takes seventy years for a carob to grow. Choni then sat down to eat and fell asleep. When he awoke, he saw a man by the carob tree who told Choni that he was a grandson of the man he had seen earlier. Choni deduced that he had slept for seventy years. He went to the study hall, where he heard the students say, "Today all is clear to us, just like in the days of Choni, the circle maker." He said, "I am Choni." But they did not believe him and did not pay him proper respect. He prayed for mercy and died.

Art: A man asleep on a table by (after) Arie De Vois

Taanit 22 – Military mistake of Yoshiyahu

The merit of the righteous people protects those around them. Rabbi Beroka once asked Elijah the Prophet, “Who in this marketplace deserves to be in the World to Come right now?” Elijah pointed out a Jewish man who was wearing non-Jewish clothes. Rabbi Beroka asked him what he did, and the man told him to come tomorrow. On the next day, the man said that he was a prison guard and kept particular watch over Jewish female prisoners so that they would not be violated. He would also inform the Sages of any evil designs he heard about, and the Sages prayed and annulled them. The previous day, he was rushing on just such a mission.

Then Elijah pointed out another two people. They were jesters, and when they saw anybody looking depressed, they would not let him go until he laughed and felt better. They would similarly make peace in cases of feuds.

Courts would proclaim a fast when a military force passed through even without the intent of making war on Israel -  because of a high potential of confrontation. Here is a related story. Pharaoh Necho passed through Israel, and king Yoshiyahu decided to confront him. His logic was based on this phrase in the Torah, “A sword will not pass through your land,” and besides, Necho was trusting in his idol. Nevertheless, Yoshiyahu died in battle. Why was the righteous Yoshuyahu punished? – Because he did not consult Jeremiah, and thus did not know that his generation was not worthy of Divine protection and that the phrase did not apply.

Art: A Jester by Philipe Mercier

Taanit 21 – That, too, is for the best

Nachum ish Gam Zu was called this way because he was accustomed to saying, "That, too, (gam zu) is for the best." Once the Jews needed to send a gift of precious pearls to the Roman emperor. They chose Nachum ish Gam Zu because "he is used to miracles happen on his behalf." On the road, people at an inn exchanged the precious stones in his chest for dirt from the house. In the morning, when Nachum saw it, he said, "This, too, is for the best," and continued on his way to present it to the emperor. When the latter saw the dirt, he was enraged, "Jew are mocking me!" and decided to kill them all. Nachum said, "That, too, is for the best."

Elijah the prophet appeared, looking like one of the court nobles, and suggested, "Perhaps this are magical dirt, which Abraham used to conquer his enemies." They tested the dirt in a far-away war, and the dirt turned into swords, the straw in it – into arrows, and they have successfully concluded the war. Upon return, they filled Nachum's chest with treasures as a sign of gratitude.

When Nachum returned to the same inn, the people saw the honor awarded him and asked him why. He told them the story. They razed the house, took the dirt from it, and presented it to the emperor, saying, "Nachum's dirt is from the same house." However, their dirt did not test as well as Nachum's, and they were executed.

Art: Treasures In The Granovitaya Palata by Konstantin  Egorovich Makovsky

Taanit 20 – Better to be pliable like a reed and not hard like a cedar

They declare a fast when it rains disastrously in one city, but it is a drought in another one. In analyzing this phrase from Amos, Rav Yehudah said – it is a bad sign for both.

However, on other occasions, Rav Yehudah found good signs within bad ones. For example, “Jerusalem will be like a widow.” – but not really a widow, rather, like a woman whose husband went overseas but plans to come back. Another case: prophet Achiya cursed Israel that God would smite it like a reed. And yet, reeds straighten out after a storm. On the other hand, Bilam blessed them to be like a tall cedar that withstands a strong wind. A strong wind – yes, but not a hurricane when cedar becomes uprooted. Thus, it is better to be pliable like a reed and not hard like a cedar. Moreover, the reed merited that a pen is made from it.

Rabbi Elazar, son of Rabbi Shimon, was going home from his yeshiva on a donkey, and he was happy about the Torah that he had learned. A hideous man greeted him, but he replied, “How ugly is that man!” The man said, “Go back to the craftsman who made me and complain to him.” Rabbi Elazar immediately got down from the donkey and started begging forgiveness, but the man was adamant. Only when the people of the town to which they were going interceded did the man grant forgiveness. Rabbi Elazar directed to the study hall, and his first lesson was, “A person should be pliable as a reed and not hard as a cedar.”

Art: Reeds in Shallow Water by Paul Baum