## Megillah Daf 16b

###### Megillah 16b:1
[Megillah 16b:1](https://torahapp.org/share/book/Megillah/r/16b:1)

יִכָּשֵׁל בּוֹ? דְּאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא, אָמַר רַב: בִּשְׁבִיל מִשְׁקַל שְׁנֵי סְלָעִים מֵילָת שֶׁהוֹסִיף יַעֲקֹב לְיוֹסֵף מִשְּׁאָר אֶחָיו נִתְגַּלְגֵּל הַדָּבָר וְיָרְדוּ אֲבוֹתֵינוּ לְמִצְרַיִם. אָמַר רַבִּי בִּנְיָמִן בַּר יֶפֶת: רֶמֶז רָמַז לוֹ, שֶׁעָתִיד בֵּן לָצֵאת מִמֶּנּוּ, שֶׁיֵּצֵא מִלִּפְנֵי הַמֶּלֶךְ בַּחֲמִשָּׁה לְבוּשֵׁי מַלְכוּת, שֶׁנֶּאֱמַר: ״וּמׇרְדֳּכַי יָצָא בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וְגוֹ׳״.

**William Davidson Edition - English:**
**he** himself **should stumble** by showing favoritism to Benjamin? **As Rava bar Meḥaseyya said** that **Rav Ḥama bar Gurya said** that **Rav said: Due to** the weight of **two sela of fine wool that Jacob** gave to Joseph, which he **added to** what he gave **Joseph beyond** what he gave **the rest of his brothers,** as he made him his special coat, **the story progressed and our forefathers went down to Egypt.** How then could Joseph have displayed similar favoritism toward Benjamin? **Rabbi Binyamin bar Yefet said: He** was not showing favoritism. Rather, he **intimated to him that a descendant was destined to issue from him who would go out from the presence of the king** wearing **five royal garments, as it is stated: “And Mordecai went forth** from the presence of the king **in royal apparel of sky blue** and white, and with a great crown of gold, and with a wrap of fine linen and purple” (Esther 8:15).


###### Megillah 16b:2
[Megillah 16b:2](https://torahapp.org/share/book/Megillah/r/16b:2)

״וַיִּפּוֹל עַל צַוְּארֵי בִנְיָמִן אָחִיו״. כַּמָּה צַוָּארִין הֲווֹ לֵיהּ לְבִנְיָמִין? אָמַר רַבִּי אֶלְעָזָר: בָּכָה עַל שְׁנֵי מִקְדָּשִׁים שֶׁעֲתִידִין לִהְיוֹת בְּחֶלְקוֹ שֶׁל בִּנְיָמִין וַעֲתִידִין לֵיחָרֵב. ״וּבִנְיָמִין בָּכָה עַל צַוָּארָיו״ — בָּכָה עַל מִשְׁכַּן שִׁילֹה, שֶׁעָתִיד לִהְיוֹת בְּחֶלְקוֹ שֶׁל יוֹסֵף וְעָתִיד לֵיחָרֵב.

**William Davidson Edition - English:**
The Gemara elaborates on certain elements in the story of Joseph and his brothers. The verse states with regard to Joseph: **“And he fell on his brother Benjamin’s neck [*tzavarei***] and wept” (Genesis 45:14). The wording of the verse gives rise to a question, as the word *tzavarei* is plural, meaning necks: **How many necks did Benjamin have,** such that the verse should use the plural *tzavarei* rather than the singular *tzavar*? **Rabbi Elazar said:** This intimates **that** Joseph **cried over the two Temples that were destined to be in the** tribal **territory of Benjamin and were destined to be destroyed.** The same verse continues: **“And Benjamin wept on his neck”** (Genesis 45:14); **he cried over the tabernacle of Shiloh that was destined to be in the** tribal **territory of Joseph and was destined to be destroyed.**


###### Megillah 16b:3
[Megillah 16b:3](https://torahapp.org/share/book/Megillah/r/16b:3)

״וְהִנֵּה עֵינֵיכֶם רוֹאוֹת וְעֵינֵי אָחִי בִנְיָמִין״. אָמַר רַבִּי אֶלְעָזָר, אָמַר לָהֶם: כְּשֵׁם שֶׁאֵין בְּלִבִּי עַל בִּנְיָמִין אָחִי, שֶׁלֹּא הָיָה בִּמְכִירָתִי, כָּךְ אֵין בְּלִבִּי עֲלֵיכֶם. ״כִּי פִי הַמְדַבֵּר אֲלֵיכֶם״. כְּפִי — כֵּן לִבִּי.

**William Davidson Edition - English:**
The verse states: **“And behold, your eyes see, and the eyes of my brother Benjamin”** (Genesis 45:12). **Rabbi Elazar said:** Joseph **said to** his brothers as follows: **Just as I** certainly **harbor no** resentment **in my heart toward my brother Benjamin, for he was not** even **present when I was sold, so too, I harbor no** resentment **toward you.** The verse continues: **“That it is my mouth [*ki fi*] that speaks to you”** (Genesis 45:12), i.e., **As my mouth [*kefi*] is, so is my heart.**


###### Megillah 16b:4
[Megillah 16b:4](https://torahapp.org/share/book/Megillah/r/16b:4)

״וּלְאָבִיו שָׁלַח כְּזֹאת עֲשָׂרָה חֲמוֹרִים נוֹשְׂאִים מִטּוּב מִצְרָיִם״. מַאי ״מִטּוּב מִצְרָיִם״? אָמַר רַבִּי בִּנְיָמִין בַּר יֶפֶת אָמַר רַבִּי אֶלְעָזָר: שָׁלַח לוֹ יַיִן [יָשָׁן], שֶׁדַּעַת זְקֵנִים נוֹחָה הֵימֶנּוּ.

**William Davidson Edition - English:**
The verse states: **“And to his father he sent after this manner ten donkeys laden with the good things of Egypt”** (Genesis 45:23). The Gemara asks: **What are “the good things of Egypt”** that are mentioned but not specified here? **Rabbi Binyamin bar Yefet said** that **Rabbi Elazar said: He sent him aged wine, which the elderly find pleasing.**


###### Megillah 16b:5
[Megillah 16b:5](https://torahapp.org/share/book/Megillah/r/16b:5)

״וַיֵּלְכוּ גַּם אֶחָיו וַיִּפְּלוּ לְפָנָיו״. אָמַר רַבִּי בִּנְיָמִין בַּר יֶפֶת אָמַר רַבִּי אֶלְעָזָר, הַיְינוּ דְּאָמְרִי אִינָשֵׁי: תַּעֲלָא בְּעִידָּנֵיהּ סְגֵיד לֵיהּ.

**William Davidson Edition - English:**
Following Jacob’s death, it states concerning Joseph: **“And his brothers even went and fell down before him”** (Genesis 50:18). **Rabbi Binyamin bar Yefet said** that **Rabbi Elazar said: This** explains the folk saying **that people say: When the fox is in its hour, bow down to it,** i.e., if a fox is appointed king, one must bow down before and submit oneself to it.


###### Megillah 16b:6
[Megillah 16b:6](https://torahapp.org/share/book/Megillah/r/16b:6)

תַּעֲלָא? מַאי בְּצִירוּתֵיהּ מֵאֲחווֹהַּ? אֶלָּא, אִי אִיתְּמַר הָכִי אִיתְּמַר: ״וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה״, אָמַר רַבִּי בִּנְיָמִין בַּר יֶפֶת אָמַר רַבִּי אֶלְעָזָר: תַּעֲלָא בְּעִידָּנֵיהּ סְגֵיד לֵיהּ.

**William Davidson Edition - English:**
The Gemara expresses astonishment at the use of this parable: Are you calling Joseph **a fox? What, was he inferior to his brothers** such that in relation to them you call him a fox? **Rather, if such a statement was stated, it was stated as follows,** not in connection with this verse, but rather in connection with a different verse. The verse states: **“And Israel bowed himself upon the head of the bed”** (Genesis 47:31). With regard to this, **Rabbi Binyamin bar Yefet said** that **Rabbi Elazar said: When the fox is in its hour, bow down to it,** as Jacob had to bow down before his son Joseph, who had reached greatness.


###### Megillah 16b:7
[Megillah 16b:7](https://torahapp.org/share/book/Megillah/r/16b:7)

״וַיְנַחֵם אוֹתָם וַיְדַבֵּר עַל לִבָּם״. אָמַר רַבִּי בִּנְיָמִין בַּר יֶפֶת אָמַר רַבִּי אֶלְעָזָר: מְלַמֵּד שֶׁאָמַר לָהֶם דְּבָרִים שֶׁמִּתְקַבְּלִין עַל הַלֵּב: וּמָה עֲשָׂרָה נֵרוֹת לֹא יָכְלוּ לְכַבּוֹת נֵר אֶחָד, נֵר אֶחָד הֵיאַךְ יָכוֹל לְכַבּוֹת עֲשָׂרָה נֵרוֹת?

**William Davidson Edition - English:**
It says with regard to Joseph’s remarks to his brothers: **“And he comforted them and spoke to their hearts”** (Genesis 50:21). **Rabbi Binyamin bar Yefet said** that **Rabbi Elazar said:** This **teaches that he spoke to them words that are acceptable to the heart,** and alleviated their fears. This is what he said: **If ten lights could not put out one light,** as all of you were unable to do me harm, **how can one light put out ten lights?**


###### Megillah 16b:8
[Megillah 16b:8](https://torahapp.org/share/book/Megillah/r/16b:8)

״לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשׂוֹן וִיקָר״. אָמַר רַב יְהוּדָה: ״אוֹרָה״ — זוֹ תּוֹרָה, וְכֵן הוּא אוֹמֵר: ״כִּי נֵר מִצְוָה וְתוֹרָה אוֹר״. ״שִׂמְחָה״ — זֶה יוֹם טוֹב, וְכֵן הוּא אוֹמֵר: ״וְשָׂמַחְתָּ בְּחַגֶּךָ״. ״שָׂשׂוֹן״ — זוֹ מִילָה, וְכֵן הוּא אוֹמֵר: ״שָׂשׂ אָנֹכִי עַל אִמְרָתֶךָ״.

**William Davidson Edition - English:**
§ The Gemara returns to its explanation of the Megilla. The verse states: **“The Jews had light and gladness, and joy and honor”** (Esther 8:16). **Rav Yehuda said: “Light”; this** is referring to the **Torah** that they once again studied. **And similarly it says: “For the mitzva is a lamp and the Torah is light”** (Proverbs 6:23). **“Gladness” [*simḥa*]; this** is referring to **the Festivals** that they once again observed. **And similarly it says: “And you shall be glad [*vesamakhta*] on your Festival”** (Deuteronomy 16:14). **“Joy” [*sasson*]; this** is referring to **circumcision,** as they once again circumcised their sons. **And similarly it says: “I rejoice [*sas*] at Your word”** (Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision.


###### Megillah 16b:9
[Megillah 16b:9](https://torahapp.org/share/book/Megillah/r/16b:9)

״וִיקָר״ — אֵלּוּ תְּפִלִּין, וְכֵן הוּא אוֹמֵר: ״וְרָאוּ כׇּל עַמֵּי הָאָרֶץ כִּי שֵׁם ה׳ נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ״, וְתַנְיָא, רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: אֵלּוּ תְּפִלִּין שֶׁבָּרֹאשׁ.

**William Davidson Edition - English:**
**“Honor”; this is** referring to **phylacteries,** which they once again donned. **And similarly it says: “And all peoples of the earth will see that you are called by the name of the Lord; and they will be afraid of you”** (Deuteronomy 28:10). **And it was taught** in a *baraita*: **Rabbi Eliezer the Great said: This** is referring to **the phylacteries worn on the head.** Haman had banned the fulfillment of all the mitzvot mentioned, but upon Haman’s demise the Jews returned to their observance.


###### Megillah 16b:10
[Megillah 16b:10](https://torahapp.org/share/book/Megillah/r/16b:10)

״וְאֵת פַּרְשַׁנְדָּתָא וְגוֹ׳ עֲשֶׂרֶת בְּנֵי הָמָן״. אָמַר רַב אַדָּא דְּמִן יָפוֹ: ״עֲשֶׂרֶת בְּנֵי הָמָן״ וַ״עֲשֶׂרֶת״ צָרִיךְ לְמֵמְרִינְהוּ בִּנְשִׁימָה אַחַת, מַאי טַעְמָא — כּוּלְּהוּ בַּהֲדֵי הֲדָדֵי נְפַקוּ נִשְׁמְתַיְיהוּ. אָמַר רַבִּי יוֹחָנָן: וָיו דְּ״וַיְזָתָא״ צָרִיךְ לְמִימְתְּחַהּ בִּזְקִיפָא כְּמוּרְדְּיָא דְלִבְרוּת. מַאי טַעְמָא — כּוּלְּהוּ בְּחַד זְקִיפָא אִזְדְּקִיפוּ.

**William Davidson Edition - English:**
The verse states: “And in Shushan the capital the Jews slew and destroyed five hundred men. **And Parshandatha…**and Vaizatha, **the ten sons of Haman”** (Esther 9:6–10). **Rav Adda from Jaffa said:** When reading the Megilla, the names of **the ten sons of Haman and** the word **“ten” must be said in one breath. What is the reason** for this? It is that **their souls all departed together. Rabbi Yoḥanan said:** The letter ***vav* in** the name **“Vaizatha”** is a lengthened *vav* and **must be elongated as a pole, like a steering oar of a ship [*liberot*]. What is the reason** for this? To indicate that **they were all hanged on one pole.**


###### Megillah 16b:11
[Megillah 16b:11](https://torahapp.org/share/book/Megillah/r/16b:11)

אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא, דָּרֵשׁ רַבִּי שֵׁילָא אִישׁ כְּפַר תְּמַרְתָּא: כׇּל הַשִּׁירוֹת כּוּלָּן נִכְתָּבוֹת אָרִיחַ עַל גַּבֵּי לְבֵינָה וּלְבֵינָה עַל גַּבֵּי אָרִיחַ —

**William Davidson Edition - English:**
**Rabbi Ḥanina bar Pappa said** that **Rabbi Sheila, a man of the village of Timarta, interpreted** a verse **homiletically: All** of **the songs** in the Bible **are written** in the form of **a half brick arranged upon a whole brick and a whole brick arranged upon a half brick,** i.e., each line of the song is divided into a stitch of text, referred to as a half brick, which is separated by a blank space, referred to as a whole brick, from the concluding stitch of that line of text.


###### Megillah 16b:12
[Megillah 16b:12](https://torahapp.org/share/book/Megillah/r/16b:12)

חוּץ מִשִּׁירָה זוֹ וּמַלְכֵי כְנַעַן, שֶׁאָרִיחַ עַל גַּבֵּי אָרִיחַ וּלְבֵינָה עַל גַּבֵּי לְבֵינָה. מַאי טַעְמָא — שֶׁלֹּא תְּהֵא תְּקוּמָה לְמַפַּלְתָּן.

**William Davidson Edition - English:**
The next line of the song inverts the sequence. **This is the principle for all songs in the Bible except** for **this song,** referring to the list of Haman’s sons, **and** the song listing **the kings of Canaan** who were defeated by Joshua. These two songs are written in the form of **a half brick arranged upon a half brick and a whole brick arranged upon a whole brick,** i.e., one stitch of text over another, and one blank space over another. **What is the reason** that these two songs are written in this anomalous fashion? **So that they should never rise from their downfall.** Just as a wall that is built in this manner will not stand, so too, these individuals should have no resurgence.


###### Megillah 16b:13
[Megillah 16b:13](https://torahapp.org/share/book/Megillah/r/16b:13)

״וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר הַמַּלְכָּה בְּשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים״. אָמַר רַבִּי אֲבָהוּ: מְלַמֵּד שֶׁבָּא מַלְאָךְ וּסְטָרוֹ עַל פִּיו.

**William Davidson Edition - English:**
The verse states: **“And the king said to Esther the queen: The Jews have slain** and destroyed five hundred men **in Shushan the capital,** and also the ten sons of Haman; what have they done in the rest of the king’s provinces? Now what is your petition and it shall be granted to you; and what more do you request, and it shall be done” (Esther 9:12). **Rabbi Abbahu said: This teaches that an angel came and slapped him on his mouth,** so that he was unable to finish what he was saying; he started with a complaint about what the Jews were doing, but ended on an entirely different note.


###### Megillah 16b:14
[Megillah 16b:14](https://torahapp.org/share/book/Megillah/r/16b:14)

״וּבְבֹאָהּ לִפְנֵי הַמֶּלֶךְ אָמַר עִם הַסֵּפֶר״. ״אָמַר״ — ״אָמְרָה״ מִיבְּעֵי לֵיהּ! אָמַר רַבִּי יוֹחָנָן, אָמְרָה לוֹ: יֵאָמֵר בַּפֶּה מַה שֶּׁכָּתוּב בַּסֵּפֶר.

**William Davidson Edition - English:**
The verse states: **“But when she came before the king, he said with a letter”** (Esther 9:25). Why does it say: **“He said”? It should have said: “She said,”** as it was Esther who changed the decree. **Rabbi Yoḥanan said: She said to** Ahasuerus: **Let it be said by** word of **mouth,** indicating that **that which is written in the letter** should also be ordered verbally.


###### Megillah 16b:15
[Megillah 16b:15](https://torahapp.org/share/book/Megillah/r/16b:15)

״דִּבְרֵי שָׁלוֹם וֶאֱמֶת״. אָמַר רַבִּי תַּנְחוּם, וְאָמְרִי לַהּ אָמַר רַבִּי אַסִּי: מְלַמֵּד שֶׁצְּרִיכָה שִׂרְטוּט כַּאֲמִיתָּה שֶׁל תּוֹרָה.

**William Davidson Edition - English:**
With regard to what is stated: **“Words of peace and truth”** (Esther 9:30), **Rabbi Tanḥum said, and some say** that **Rabbi Asi** said: This **teaches that** a Megilla scroll **requires scoring,** i.e., that the lines for the text must be scored onto the parchment, **as the Torah itself,** i.e., as is done in a Torah scroll.


###### Megillah 16b:16
[Megillah 16b:16](https://torahapp.org/share/book/Megillah/r/16b:16)

״וּמַאֲמַר אֶסְתֵּר קִיַּים״. ״מַאֲמַר אֶסְתֵּר״ — אִין, ״דִּבְרֵי הַצּוֹמוֹת״ — לָא?! אָמַר רַבִּי יוֹחָנָן: ״דִּבְרֵי הַצּוֹמוֹת ... וּמַאֲמַר אֶסְתֵּר קִיַּים (אֵת יְמֵי) הַפּוּרִים הָאֵלֶּה״.

**William Davidson Edition - English:**
The verses say: “The matters of the fasts and their cry. **And the decree of Esther confirmed** these matters of Purim” (Esther 9:31–32). The Gemara asks: Should we say that **“the decree of Esther” indeed** confirmed these matters of Purim, but **“the matters of the fasts”** did **not?** But didn’t the fasts also contribute to the miracle? **Rabbi Yoḥanan said:** These two verses, **“The matters of the fasts** and their cry. **And the decree of Esther confirmed these matters of Purim,”** should be read as one.


###### Megillah 16b:17
[Megillah 16b:17](https://torahapp.org/share/book/Megillah/r/16b:17)

״כִּי מׇרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרוֹב אֶחָיו״. ״לְרוֹב אֶחָיו״, וְלֹא לְכׇל אֶחָיו. מְלַמֵּד שֶׁפֵּירְשׁוּ מִמֶּנּוּ מִקְצָת סַנְהֶדְרִין.

**William Davidson Edition - English:**
The verse states: **“For Mordecai the Jew was second to the king Ahasuerus, and great among the Jews, and accepted by the majority of his brethren”** (Esther 10:3). The Gemara comments: The verse indicates that Mordecai was accepted only **“By the majority of his brethren,” but not by all his brethren.** This **teaches that some** members **of the Sanhedrin parted from him,** because he occupied himself with community needs, and was therefore compelled to neglect his Torah study. They felt that this was a mistake and that he should have remained active on the Sanhedrin.


###### Megillah 16b:18
[Megillah 16b:18](https://torahapp.org/share/book/Megillah/r/16b:18)

אָמַר רַב יוֹסֵף: גָּדוֹל תַּלְמוּד תּוֹרָה יוֹתֵר מֵהַצָּלַת נְפָשׁוֹת, דְּמֵעִיקָּרָא חָשֵׁיב לֵיהּ לְמׇרְדֳּכַי בָּתַר אַרְבְּעָה, וּלְבַסּוֹף בָּתַר חַמְשָׁה. מֵעִיקָּרָא כְּתִיב: ״אֲשֶׁר בָּאוּ עִם זְרוּבָּבֶל יֵשׁוּעַ נְחֶמְיָה שְׂרָיָה רְעֵלָיָה מׇרְדֳּכַי בִּלְשָׁן״, וּלְבַסּוֹף כְּתִיב: ״הַבָּאִים עִם זְרוּבָּבֶל יֵשׁוּעַ נְחֶמְיָה עֲזַרְיָה רַעַמְיָה נַחֲמָנִי מׇרְדֳּכַי בִּלְשָׁן״.

**William Davidson Edition - English:**
**Rav Yosef said: Studying Torah is greater than saving lives, as initially,** when listing the Jewish leaders who came to Eretz Yisrael, **Mordecai was mentioned after four** other people, **but at the end** he was listed **after five.** This is taken to indicate that his involvement in governmental affairs instead of in Torah study lowered his stature one notch. The Gemara proves this: **At first it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan”** (Ezra 2:2); **but in the end** in a later list **it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahmani, Mordecai, Bilshan”** (Nehemiah 7:7).


###### Megillah 16b:19
[Megillah 16b:19](https://torahapp.org/share/book/Megillah/r/16b:19)

אָמַר רַב וְאִיתֵּימָא רַב שְׁמוּאֵל בַּר מָרְתָּא: גָּדוֹל תַּלְמוּד תּוֹרָה יוֹתֵר מִבִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁכׇּל זְמַן שֶׁבָּרוּךְ בֶּן נֵרִיָּה קַיָּים — לֹא הִנִּיחוֹ עֶזְרָא וְעָלָה.

**William Davidson Edition - English:**
**Rav said, and some say** that **Rav Shmuel bar Marta** said: **Studying Torah is greater** and more important **than building the Temple.** A proof of this is that **for as long as Baruch ben Neriah was alive** in Babylonia, **Ezra,** who was his disciple, **did not leave him and go up** to Eretz Yisrael to build the Temple.


###### Megillah 16b:20
[Megillah 16b:20](https://torahapp.org/share/book/Megillah/r/16b:20)

אָמַר רַבָּה אָמַר רַב יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָּא: גָּדוֹל תַּלְמוּד תּוֹרָה יוֹתֵר מִכִּבּוּד אָב וָאֵם, שֶׁכׇּל אוֹתָן שָׁנִים שֶׁהָיָה יַעֲקֹב אָבִינוּ בְּבֵית עֵבֶר לֹא נֶעֱנַשׁ, דְּאָמַר מָר:

**William Davidson Edition - English:**
**Rabba said** that **Rav Yitzḥak bar Shmuel bar Marta said: Studying Torah is** greater and **more** important **than honoring one’s father and mother,** and a proof of this is **that for all those years that our father Jacob spent in the house of Eber** and studied Torah there **he was not punished** for having neglected to fulfill the mitzva of honoring one’s parents. **As the Master said:**