Siman 692

One who reads the Megillah recites three blessings before it: "on the reading of the Megillah," "who performed miracles," and "who has kept us alive." And why do we not recite the blessing "to hear the reading of the Megillah"? For behold, the reader is only one, and all the people hear, just as we recite the blessing "to hear the sound of the shofar"? For it is not comparable: for there the hearing is the essence of the mitzvah, as if one blows and does not make it heard to his ears—he has not fulfilled the obligation. But regarding the Megillah, if one read and did not make it heard to his ears—he has fulfilled the obligation, as with the reading of the Shema. And if so, the reading is the essence, and the listeners are also like readers, for one who hears is like one who responds (and so wrote the Or Zarua and the Levush). And the congregation shall answer "Amen" after each blessing, and they shall not say "Blessed is He and Blessed is His Name," for it constitutes an interruption.

And also for the reading of the megilla of the day, we recite these three blessings. The Rambam ruled that during the day one does not need to recite "shehecheyanu," for he already recited the blessing at night. However, Rabbeinu Tam ruled that one must recite "shehecheyanu" during the day as well, for the essence of its mitzvah is during the day, as I wrote in siman 687. And even though for "shehecheyanu" on Sukkot one fulfills the obligation even if he recited the blessing before the festival at the time of making the sukkah, as is explained in the Gemara, and if so, the "shehecheyanu" of the night should not be inferior to that of before the festival; yet megilla is different, for the essence of the miracle was during the day. Therefore, they established the mitzvot of Purim—mishloach manot and the feast—only during the day. Furthermore: for it would have been appropriate to recite "shehecheyanu" over the mitzvot of Purim of joy, and the feast, and mishloach manot. However, the sages did not see fit to establish a blessing over them, because all the festivals are days of feasting and joy. Nevertheless, in any event, it is appropriate to recite "shehecheyanu" over the megilla and intend to fulfill the obligation also for mishloach manot and the Purim meal, as the great authorities wrote (Magen Avraham and Shelah). And such is the simple custom in these lands, to recite "shehecheyanu" also during the reading of the megilla of the day, and one should not change.

The blessing after it—its essence is not related to the Megillah (Ran, beginning of the chapter "HaKorei Omed"). Therefore, it opens with "Baruch," even though it is adjacent to the blessing before it. It is not similar to the blessing of the Torah, for its essence was instituted for the one who completes the portion, but afterwards they decreed because of those entering and those leaving that everyone should bless before it and after it, and the original institution remained to open also in the latter with "Baruch." But regarding the Megillah, had it been instituted for the Megillah—it would not have opened with "Baruch." Rather, it is a blessing of thanksgiving (ibid.), and they attached it after the Megillah. Therefore, it opens with "Baruch," because it is a matter unto itself. And therefore we learned in the Mishnah at the beginning of the third chapter: In a place where they are accustomed to bless—one should bless, etc. And it depends on the custom, because it has no relation to the Megillah. Therefore, we ruled in siman 690 that even if one spoke in the interim—it does not invalidate, see there section 10, because this is not an interruption between the reading and the blessing, since the blessing does not stand upon it.

The version of the blessing in the Tur: The God who fights our fight, and judges our judgment, and avenges our vengeance, and exacts retribution for us from our foes, and pays recompense to all the enemies of our soul. Blessed are You, Hashem, who exacts retribution for His people Israel from all their foes, the God who saves. See there. And it opens with "Blessed" and concludes with "Blessed" because it is a long blessing, which contains many matters. And as for concluding with two matters: "Who exacts retribution..." and "the God who saves," even though one does not conclude with two—here it is one matter, for there is no complete salvation except when He exacts retribution from our foes (Beit Yosef). And that which it says in the opening "The God who fights...", in the Rif it begins "Who fights," for one has already said "our God" in the opening. However, because in the psalm "Ayelet HaShachar," which refers to Esther, she cried out: My God, my God, why have You forsaken me?! Because this holy name is in kindness, as it is written: "The kindness of God is all day long"—therefore they say this, for this name availed us (Bach). And this is why they conclude "the God who saves." And in the Rambam also in the conclusion "The God who exacts retribution...", see there. (And the main point is that during the time of the destruction—the name Havayah is not revealed until the future, if God wills. But the name "El" is forever, and this was her cry. Examine carefully and you will find it easy.)

After this blessing, it is customary to say the piyut "Asher Heni" and "Shoshanat Yaakov... Cursed is Haman... Blessed is Mordechai...". In the morning service, they do not say "Asher Heni," because they have already said piyutim. However, they do say "Shoshanat Yaakov," because one must say "Cursed is Haman," as it is found in the Yerushalmi that we cited in siman 690, see there. And if he did not recite the blessings, neither before it nor after it—he has fulfilled his obligation, for the blessings are not indispensable. Therefore, one person may also recite the blessing and the second person reads. Our teacher, the Rema, wrote that the blessing after it is only in a tzibbur. Thus far his words. And one may say the reason: that since it is not related to the Megillah, but is rather a blessing of thanksgiving for the sake of pirsumei nisa—it was only instituted in a tzibbur, where there is publicity, and not for an individual. And know that they cited this in the name of the Yerushalmi (Beit Yosef in the name of Orchot Chaim). But I did not find this in the Yerushalmi, and none of the Rishonim mentioned this. In the Shibbolei HaLeket, he brings the custom of the two academies to recite the blessing after it even as an individual, and it appears that such is the common custom.

There is one who says that if the reader became mute in the middle of the Megillah – the second must begin at the beginning. However, regarding the blessing – he fulfills his obligation through the first, who blessed on behalf of the entire congregation (Magen Avraham, subsection 2). Many disagree with this, and they hold that he only needs to begin from the place where the first stopped (Eliyah Rabbah, and Shevut Yaakov, and the Gaon Rabbi Akiva Eiger and Chayei Adam). And such is the primary ruling. For it is not similar to the reading of the Torah in siman 284, for there each one reads for himself. But the Megillah is read on behalf of the entire congregation. And it is similar to the shofar, where the second begins from the place where the first stopped, as I wrote in siman 585.

Megillah, even though he has already fulfilled his obligation—he may recite the blessing and read to fulfill the obligation of others. And when he reads for women—he should recite the blessing "to hear the reading of the Megillah," because some say they were only commanded regarding the hearing, and not regarding the reading, as I wrote in siman 589 (Magen Avraham subsection 5). And there is one who says that it is better to read for women after he has heard it in the beit knesset, because of "in the multitude of people is the King's glory" (ibid.). And in my humble opinion it appears: that since the Megillah in its proper time is read in private, as I wrote in siman 490—it is much better that he read and fulfill his obligation as well, and recite the blessing "on the reading of the Megillah," than to fulfill his obligation beforehand, and afterwards his reading is not for his own need. And our teacher, the Beit Yosef, wrote in section 2 that one should not speak while they are reading it. Thus far his words. And there is one who explains that this refers to the blessing, and so it is implied in the Tur, who wrote that the Ittur wrote: since this blessing is a matter dependent on custom—one should not rebuke one who speaks during its reading. And the Tur disagreed with him, since ultimately he recites a blessing—it is forbidden to interrupt. And our teacher, the Beit Yosef, ruled like the Tur (Taz subsection 2). And there is one who explains that this refers to the Megillah (see Magen Avraham subsection 4). And there is no practical difference, for in both—they are forbidden to interrupt. And the listener who interrupted during the Megillah—has not fulfilled his obligation, as I wrote in siman 690, because meanwhile he did not hear some words from the reader. And the reader who interrupted—has fulfilled his obligation as I wrote there. (And the words of the Magen Avraham subsection 4, who permits the reader to interrupt ab initio—require great study, see there and in the Machatzit HaShekel.)

Our teachers, the authors of the Shulchan Aruch, wrote in section 4: One who is somewhat under duress and cannot go to the beit din, and must wait until after the congregation has read, and it is difficult for him to remain in the fast for that long – he may hear its reading while it is still day, from plag hamincha and onwards. However, it is forbidden to eat before he hears the reading of the Megillah, even if the fast is difficult for him. Thus far his words. And they compared this to the Arvit prayer, for we consider it night from plag hamincha. But it is astonishing, for what is the connection between this and that? For there it depends on the sacrifices, but here, where the night reading is learned from "and in the night, and I am not silent" – it is obvious that until the emergence of the stars it is not night (Pri Chadash). And certainly it is astonishing besides this, for it is not yet the fourteenth day (and also the Gra, subsection 10, agreed with the Pri Chadash). And in our days we have never heard of anyone who would do so. And that which they wrote that it is forbidden to eat before the Megillah – however, a tasting is permitted if he is compelled to it (Magen Avraham, subsection 7). And before its reading it is forbidden to eat even a half hour before the time, and even if he already prayed Arvit (ibid.), and a tasting is permitted. And to study is permitted, and we are not concerned lest he forget and not read as we are with the search for chametz, for since it is dear to him – he will not forget (ibid.). And that of the day is after sunrise. And if he is under duress – he may read it after dawn (ibid.).