Those Obligated in Megilah Reading, The Brachos on the Megilah

What is the reason that Tosafos gives for invalidating a minor who reached the age of chinuch – from being motzi an adult in his obligation of hearing the Megillah?

A minor here entails “a double mideRabonon” (i.e., a minor’s Chinuch for a mideRabonon mitzvah), and may not be motzi an adult who has only “a single mideRabonon”.

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A minor is someone who is not obligated in the mitzvah at all, and therefore cannot be motzi someone who is indeed obligated in the mitzvah.

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Since as an expression of deference to the congregation – a minor should not read in front of adults.

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A minor is not proficient in the leining – and therefore he may not be motzi an adult’s obligation b’dieved.

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In regard to an individual who is deaf but can speak – what is the dispute between Rashi and BaHaG?

Rashi: He is invalidated from leining. BaHaG: He is permitted to read.

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Rashi: He is permitted to lein, and can be motzi adults. BaHaG: He is entirely invalidated from leining.

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Both opinions agree that he is invalidated from reading the Megillah.

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Both opinions agree that he is permitted to read the Megillah.

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What is the reason why an individual who is deaf but can speak, is invalidated from reading – according to those opinions who invalidate him?

Since he cannot hear what he is reading, and the Megillah requires that it be “publicizing the miracle”.

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Since he is considered as a mentally incompetent individual – and as such, is exempt from all mitzvos.

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Since he cannot respond “Amen” to the brachos of the Megillah.

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Since he cannot hear the reactions of the tzibbur (corrections, etc.).

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What are the two reasons offered in the Mishnah Berurah – as to why women cannot be motzi men in the leining?

Either because of deference to the congregation, or, since their obligation is only in the hearing and not in the reading.

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Since they are not a part of the Purim miracle, or, since they are not obligated in this mitzvah.

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Since they are not proficient in the leining, or, since their voice is considered enticing.

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Because it is “a burden to the congregation”, or, since their obligation is one that is only mideRabonon in nature.

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What is the primary reason why most Poskim prohibit the fulfillment of one’s obligation by means of a sound amplifier (“loudspeaker”)?

The sound that is heard via the amplifier is an entirely new one, and not the original voice of the one leining.

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Since it is forbidden to use electricity on the days of Purim.

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Since it is not an honorable manner to read the Megillah via devices.

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Since it is a breach of policy, and something new which was not done in the past.

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Why is it permitted to hear the Megillah from someone who vowed that no one should derive benefit from him?

Since “mitzvos were not given so that one should derive benefit from them”, and hearing the Megillah is not considered “benefit”.

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Since Purim is a time of forgiveness – and all vows are then forgiven.

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Since the one who issued the vow is the one who is now transgressing it – and not the one hearing it.

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Since, in regard to mitzvos – there is no din of forbidden benefit whatsoever.

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How many brachos are read prior to the reading of the Megillah and how many afterwards?

3 are read prior (מקרא מגילה, שעשה נסים, שהחיינו), and 1 afterwards.

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2 are read prior (מקרא מגילה, שהחיינו), and 1 afterwards.

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3 are read prior (מקרא מגילה, שעשה נסים, שהחיינו) and 2 afterwards.

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1 is read prior (מקרא מגילה) and 2 afterwards (שעשה נסים, הרב את ריבנו).

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What is the dispute between the Shulchan Aruch and Rama – in regard to reciting Shehecheyanu by the daytime reading?

Shulchan Aruch: A bracha is not recited by day; Rama: a bracha is also recited by day.

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Shulchan Aruch: A bracha is also recited by day; Rama: a bracha is not recited by day.

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They both agree that the bracha is only recited by night.

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They both agree that the bracha is recited also by day.

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According to the opinion of the Itur: Why is talking in middle of the Megillah leining not considered an interruption?

Since the bracha afterwards is not obligatory but is rather dependent on the custom of the place.

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Since the reading of the Megillah is very lengthy and it is impossible to be without talking.

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Since the Megillah itself is split into chapters and it is possible to make an interruption.

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Since speaking is part of the “Pirsumei Nissa” of Purim.

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An individual already fulfilled his obligation of the Megillah reading. May he now recite a bracha to be motzi others – what is the din?

Yes, because of “arvus” (mutual responsibility) – all Jews are responsible for one another in mitzvos.

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No. Since he already fulfilled his obligation – he cannot recite a brocha again.

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It depends whether the listener knows how to recite a bracha by himself or not.

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Yes – however it only applies to min haTorah mitzvos, but not to mideRabonon mitzvos.

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Those Obligated in Megilah Reading, The Brachos on the Megilah

Those Obligated in Megilah Reading, The Brachos on the Megilah

Lemaan Yilmedu December 25, 2025

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