פרק מגילה נקראת דף ב' ע"א reading on the same עירות גדולות and the כפרים On which day(s) can the 14th fall out to have the (1 day? Monday, Thursday, or Shabbos reading on the מוקפת חומה and עירות גדולות On which day(s) can the 14th fall out to have the (2 same day? Friday (רש"י) ?go into town on Monday’s and Thursday’s בני כפרים Why would the (3 Because the courts were open as per takanas Ezra (רש"י) ?just read themselves בני כפרים Why can’t the (4 They were not bekiim in reading the megillah (later גמרא here and רש"י) ?שבת be read on מגילה Why can’t the (5 As a gezeirah lest you come to carry it (רש"י) ”…מנלן! כדבעינן למימר לקמן “ s rhetorical question of’גמרא Explain the (6 The fact that the Chachamim allowed you to read early is not a chiiuv, it is a kula. ?יום הכניסה to allow them to read on the כפרים on the חכמים מיקיל Why were the (7 For they would go into town to provide food for the bnei ayaros for the Purim Seudah must have been the ones who established all אנשי כנסת הגדולה prove that the גמרא How does the (8 ?including 11-13 ,מגילה the dates for reading the For otherwise, how could a later beis din come along and nullify the words of an earlier beis din, unless they are greater than them in chachma and minyan (שיטות early? (both מגילה for reading the רמז Where is there a (9 A- R’ Shemen bar Abba amar R’ Yochanan- “Likayem Es Yemei Hapurim Haeleh Bizmaneihem” B- R’ Shmuel bar Nachmani- “Kayamim Asher Nachu Vahem Hayehudim” ?אדר to include the possibility of reading on the 13th of פסוק Why don’t we need a (10 For that was the yom kehilla, and the day of the ikar neis does ר' שמן בר אבא are mutually exclusive. (Meaning, explain why שיטות Explain how the two (11 (.and vice-versa ר' שמואל בר נחמני not hold like R’ Shmuel bar Nachmani does not hold like R’ Shemen bar Abba because he does not darshin zman zmanam zmaneihem, and R’ Shemen bar Abba does not hold like R’ Shmuel bar Nachmani because the pasuk of Kayamim was written for the future, meaning, this pasuk is the mandate for the future to celebrate Purim on the 14th and 15th, therefore you are unable to extrapolate two other days from this pasuk. ?early מגילה to read ,רבנן What are the two criteria necessary, according to the (12 A- Shanim Kisiknan (Years are fixed according to eidim, Kiddush hachodesh, and a beis din) B- Yisrael Sheruyin Al Admasan ”זו דברי ר' עקיבא דדריש זמן זמנם זמניהם“ say גמרא does the ,גמרא Why, in the first version of the (13 (רש"י) ?איכא דאמרי is omitted in the דדריש... yet this clause of Because in the second version the Rabanan agree to R’ Akiva that you darshin zman…, it’s just that in this case they are machmir after churban beis hamikdash since people anticipate mikra megillah דף ב' ע"ב .ר' יהודה of שיטות between the two סתירה Explain the (14 R’ Yehuda in the mishna says that since people anticipate mikrah megillah you can only read megillah in its proper time, yet in the baraiisa it says that if the bnei kefar go into town on Monday’s and Thursday’s then they can read early is ר' יוסי בר יהודה to ברייתא and the ר' יהודה to משנה explain why attributing the ר' אשי How does (15 a valid answer? For R’ Ashi heard it reported in the name of some people like R’ Yehuda and by some people like R’ Yose bar Yehuda, so he figured that whoever reported the baraiisa in the name of R’ Yehuda was not being specific, they really meant R’ Yose bar Yehuda, and whoever said R’ Yose bar Yehuda was being specific do not go into town on Monday’s and Thursday’s, they are not בני כפרים Explain why, if the (16 (רש"י) .allowed to read early For if they do not go into town, then reading early does not constitute a kula have with the suggestion that the walled cities should not גמרא What two problems does the (17 ?at all מגילה read A- Aren’t they Jews? B- It says from Hodu until Kush! (That all of these provinces accepted Purim on themselves. In this context it actually says that letters were sent out to all the provinces of King Achashverosh, and we already know from beforehand that that refers to Hodu until Kush.) should be read on both the 14th and the מגילה reject the suggestion that the גמרא How does the (18 ?in the walled cities אדר 15th of If that were true it should have said “Es Yom Arbaah Asar Vachamisha Asar”, but now that it says VIES Yom Chamisha Asar, the es comes and divides it into the 14th and 15th reject the suggestion that the people of the walled city can pick either the גמרא How does the (19 ?מגילה 14th or the 15th on which to read the Because it needs to be that the opened and walled cities have to read on separate days automatically assume that the scattered cities read on גמרא Why, in every suggestion, does the (20 (רש"י) ?the 14th .מגילה as a day on which to read פסוקים For the 14th is fixed in the (רש"י Explain with) ”ואימא בתליסר? כשושן.“ :גמרא Explain the following phrase in the (21 Since the megillah does not hint to you when the time is on which the walled city should read, and we already know that Shushan reads on the 15th, most probably that day is also for all the other walled cities. ?ר' יהושע בן קרחה of שיטה What is the (22 That walled cites from the times of Achashverosh read on the 15th ?ר' יהושע בן קרחה hold like משנה of our תנא Why doesn’t the (23 Our tanna learns the gezeirah shava of Prazi Prazi from milchemes Sichon and Og which is referring to Yehoshua (רש"י) ?גזירה שוה In what case may one learn a (24 Only if one has a mesorah for one from his rebbi ?different than all other cities שושן Why was (25 That is where the nes took place ?”עיר ועיר“ learn תנא How does our (26 To differentiate between Shushan and other cities ?טבריא to חמתן How far is it from (27 1 mil ?בדרך נס stood לוחות Which letters in the (28 The Mem Sofit and the Samech דף ג' ע"א אותיות could have come along and instituted נביאים as to how the גמרא of the מסקנא What is the (29 ?סופיות The letters always existed, they were just forgotten, so they came along and re-instituted them ?נביא on פירוש write a יונתן בן עוזיאל For what purpose did (30 So that there should not be increased machloksim in Yisrael (in terms of how to understand hidden psukim) ?כתובים from translating יונתן forbid ה' Why did (31 For it contains, specifically in Sefer Daniel, references to the end of time, and the coming of the Mashiach but we already know ,תורה on תרגום was the one who wrote the אונקלוס How could you say that (32 !תורה on the תרגום that there was a נחמיה in פסוק from a There was always a targum, it was just forgotten, so Onkelos rewrote it ?תרגום wrote his אונקלוס but not when תרגום wrote his יונתן Why did the world only shake when (33 In the torah, everything is revealed, in navi, some things are revealed but some things are hidden ?referring ,ר' יוסף quoted by ,זכריה To the deaths of which two people is the cryptic pasuk in (34 Achav bar Omri, who was killed by Hadadrimon ben Tavrimon in Ramos Gilad, and Yoshiyahu bar Amon, who was killed by Paroh Chagira (Nechoh) in the valley of Meggido If they did not see anything, why were they so ?דניאל Who were the people who were with (35 afraid? Chaggai, Zecharya, and Maalachi, and they were afraid for even though they did not see anything, their mazal did ?s three-stage suggestion for one who is afraid for no apparent reason’רבינא What is (36 Ideally you should say kerias shema, if you are in a dirty place then jump back 4 amos then say it, if you can’t do that either then you should say that the sheep in the slaughterhouse are fatter than me ?”משפחה ומשפחה“ learn from ר' יוסי בר חנינא What does (37 That the kohanim, leviim, and yisraelim all have to stop their avodah to come hear megillah is really more תלמוד תורה that מלאך and the יהושע prove from the story with גמרא How does the (38 ?עבודה than חמור For when Yehoshua asked the maalach for which offense he was coming, the bitul korban tamid or the bitul torah, he responded “Atah Basi”- pashtus this means that I am coming for the offense you committed now, namely bitul torah. Tosfos explain that I am coming for the torah about which it writes “Viatah Kisvu Lachem Es Hashira Hazos”, so you see that Talmud torah is more chamur than avodah דף ג' ע"ב ?עבודה than מיקיל what is the only thing that is more ,למסקנא (39 Talmud torah diyachid In all of the following state which one is better and either prove it or say why: מקרא מגילה and עבודה (40 Mikra Megillah, from the statement of R’ Yose bar Chanina above that the kohanim stop working to come hear megillah מקרא מגילה and תלמוד תורה (41 Mikra Megillah, based on what Beis Rebbi did מת מצוה and תלמוד תורה (42 Meis Mitzvah, based on the baraiisa which says that we are mivatel learning for hotzaas hames and hachnasas kalah מת מצוה and עבודה (43 Meis Mitzvah, based on a pasuk of Vilaachoso, and the baraiisa which explains that if you are going to give your son a bris or shecht a korban pesach you cannot be mitamei for a karov, like your sister, but you can be mitamei for a meis mitzvah מת מצוה and מקרא מגילה (44 Meis Mitzvah because of kavod habriyos, which is docheh a lav in the torah, certainly it is docheh pirsumei nisa ?נראה אע"פ שאינו סמוך and סמוך אע"פ שאינו נראה What is the case of (45 Samuch and not nireh is in a valley, nireh and not samuch is on a mountain List the status of the city in the following cases: 46) A city that was settled and subsequently walled Village עשרה בטלנין A city that does not have (47 Village on מפורש משנה over here, it’s a עשרה בטלנין is there with stating the case of חידוש What implicit (48 ?ה' ע"ב The chiddush is about a krach, namely that even if people are always passing through the town, if