Megilla 18 Two Thousand Years of Megillat Esther... How Did They Do It?

Our rabbis continue their discussions regarding yesterday's Mishna.  

They begin by questioning what prayers will be said when the Temple is rebuilt.  Does the blessing of thanksgiving follow Priestly Benediction?  or the other way around?  And is the prayer for thanksgiving actually necessary if prayers have been recited at the sacrificial service?  The rabbis wonder if we have not already given our prayers of thanksgiving.  Further, they wonder what must be said in praise of G-d, if anything.  Psalms 65:2 tells us that "for you, silence is praise", and that Ravi Dimi said "In the West, they say: A word is sela (one coin); silence is two."  

A perfect segue into their discussion of reading the Megilla by heart being forbidden.  Like with Amalek, where Deuteronomy teaches us both to "remember" and "not to forget", the rabbis understand our recitation of the Megilla as involving both reading and speaking/hearing aloud.

Regarding the question of language, it is clear that our Sages want us to understand the meaning of the Megilla.  Though they argue about how and why this is done, they agree that we should understand the meaning of the Megilla.  This is why we are permitted to hear the Megilla in our own languages.  And because most Jews understand at least a bit of Hebrew, we are told, it is also permitted for us to hear the Megilla in Ashurit.  Greek is the only contentious language, and it would seem that the politics of the day were responsible for that anomaly.

The rabbis end amud (a) with examples of we can figure out the meanings of strange words by hearing them used in context.

The rabbis turn to the order of the Megilla.  They are clear that we must read the Megilla in order, but we are allowed to take long pauses - long enough to complete the reading - while we are completing the recitation.  They tell us about an argument between the customs in Pumbedita, worth Rav Kahana and Rav teaching us about one length of pause, while Rabbi Mona in Sura teaches a more stringent length of time.  The commentary tells us the importance of this difference is that Rabbi Shmuel went against Rabbi Mona - and the majority of rabbis - in siding with Rabbi Yeduah ben Beiteira.  This means that the rabbis can rule against a majority in cases of siding with greater stringency.  I find that interpretation disturbing, for I do not wish to think that stringency is desirable.  Instead, I like to think that all rabbis have the opportunity to argue their opinions, and the Talmud records it all.

Moving along, the rabbis note that we are even allowed to doze off while reading the Megilla, as long as when we are awakened we can remember details when our friends mention them to us.  

Our last discussion is about the writing of Megillot.  What do we do if one letter is forgotten or misprinted?  What if  a word is omitted from the text but the reciter is able to remember that one word and insert it while reading aloud?  Although we are not supposed to recite the Megilla from memory, it is clear that our rabbis are looking for ways to allow for leniencies.  They want Jewish people to hear this story for generations to come, even if not to the letter of the law.  And, amazingly, it worked.  Along with my community, I listen to the recitation of Megillat Esther every year.  I listen to the Hebrew and I read along in English, and so I both hear the recitation and I understand the story.  Two thousand years in the making...