The opening Mishna in Megillah says that those that live in the כפרים can read the Megillah from 11 Adar if it is the יום הכניסה. According to Rashi, the villagers don't know how to read the Megillah themselves and when they go to the city on Monday and Thursday for Beit Din is in session then, they will be able to hear the Megillah from a baal korah in the city.
The Rishonim ask on Rashi how since the city man's obligation is only on the 14th, how can he read for the villagers he is not considered a בר חיובא? Therefore, other Rishonim learn that really the people of the כפרים know how to read the Megillah as well but they only gather together twice a week so Chazal allowed them to read then. (Some Rishonim like Tosfos Yevamos (14a) hold that they read it in the כפר itself to avoid לא תתגודדו issues while other Rishonim hold there are other ways around לא תתגודדו and they can read it in the city.) Many Achronim (see Steiler siman 1, Bear Yaakov (Arieli) siman 25) say in defense of Rashi that the בן עיר is considered a בר חיובא because the obligation on the כפרים is not a separate obligation to read on the יום הכניסה but rather it is the chiuv of the 14th with a kula to allow them to read early. Therefore, since the yesod of the chiuv is the same it is called בר חיובא.
The Ran learns like the opinions that the בני כפרים read for themselves even though he says at the beginning of the Masechta that the people of the villages don't know how to read the Megillah. So how can he hod a בן כפר has to read the Megillah if they don't know how to? It would seem the Ran would have to hold like some Achronim say according to Rashi (see Rabbi Akiva Eger on the Mishna, Turay Even) that someone else reads the Megillah and they read along word for word. This is a difficult interpretation for how can they be yotzeh if they are not reading from a Megillah? Others suggest that one can be yotzeh through שומע כעונה even from one who is not a בר חיובא for the entire obligation on the villagers is not to read the Megillah but only to hear it (see Chelkas Yoav siman 36.) This is still difficult for even when it comes to shofar where them mitzvah is hearing, one still needs to hear the shofar from a בר חיובא (Rosh Hashana 29a)?
There are two questions on the peshat of the Steipler on Rashi. One question is that if a village is closer to a walled city, then they would go there to hear Megillah from a בן כרך who reads on the 15th. How can he be מוציא them if they don't share the same obligation, one is on the 14th and the other on the 15th? Another question is that the Ran (beginning of perek 2) says that one who knows how to read the Megillah in Ashurit can't read it in other languages to be motze others even though they share the same chiuv since he can't be yotzeh through other languages. We see it doesn't suffice with the same chiuv to be called בר חיובא but the one being motzei the others must actually share the same form of fulfillment of the mitzvah? (See Steipler siman 2 that addresses these issues.)
Because of these questions Rav Shlomo Fisher (Beis Yishay siman 36) suggests a different peshat in the Rashi. The Gemarah (19a) says a villager that goes to the city reads the Megillah like the people of the city on 14 Adar. Rashi understands the Gemarah means even if he already read the Megillah beforehand on the יום כניסה, if he is in the city on 14 Adar he has to read it again. The Achronim explain with their yesod; since the main chiuv is on 14, if he can read it then as part of the city he must. Rav Fisher explains that the villagers only have a kium of pirsumay nisa when they read early but the kium of krias megillah and the kula that Chazal gave them was that it suffices for them to have a reading of pisumay nisa even though it is not a proper krias megillah. Hence, if one is actually in the city on 14, they read again to fulfill the obligation of kria. He says since the whole obligation of the villages is only pisumay nisa ,therefore, even a בן עיר can fulfill that when reading early and is called a בר חיובא.
The Ritva in the beginning of Megillah already defends Rashi and the Steipler reads the Ritva as saying like his yesod. However, the Ritva sounds like he is saying even if the chiuvim are different the בן עיר וכפר are considered to be sharing in the same chiuv because there is a possibility of them reading on the same day, the villagers can read on 14 if they want and the city people would read earlier if there are no י בטלנין in the city. It sounds like it is enough to be consdiered בר חיובא because of the possibility of reading together, וצ"ע. The words of the Ritva: וכיון שעדיין הוא מתחיי' לא חשיב לגמרי נמי שאינו מחויי' בדבר אלא הרי הוא באותה שאמרו כל הברכו' כלן אעפ"י שיצא מוציא כיון דבר חיובא הוא ואף אלו הרי כפרים ראויים לקרא בי"ד עם העיירות פעמי' קורים בכפרים כשאין י' בטלנין בן עיר.
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