## Megillah Daf 18a

###### Megillah 18a:1
[Megillah 18a:1](https://torahapp.org/share/book/Megillah/r/18a:1)

״אַחַר יָשׁוּבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת ה׳ אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם״. וְכֵיוָן שֶׁבָּא דָּוִד — בָּאתָה תְּפִלָּה, שֶׁנֶּאֱמַר: ״וַהֲבִיאוֹתִים אֶל הַר קׇדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי״.

**William Davidson Edition - English:**
**“Afterward the children of Israel shall return, and seek the Lord their God and David their king”** (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. **And once** the scion of **David comes,** the time for **prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer”** (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David.


###### Megillah 18a:2
[Megillah 18a:2](https://torahapp.org/share/book/Megillah/r/18a:2)

וְכֵיוָן שֶׁבָּאת תְּפִלָּה — בָּאת עֲבוֹדָה, שֶׁנֶּאֱמַר: ״עוֹלוֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל מִזְבְּחִי״. וְכֵיוָן שֶׁבָּאת עֲבוֹדָה — בָּאתָה תּוֹדָה, שֶׁנֶּאֱמַר: ״זוֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי״.

**William Davidson Edition - English:**
**And after prayer comes, the** Temple **service will arrive, as it is stated** in the continuation of that verse: **“Their burnt-offerings and their sacrifices shall be accepted on My altar”** (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. **And when the** Temple **service comes,** with it will also **come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me”** (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service.


###### Megillah 18a:3
[Megillah 18a:3](https://torahapp.org/share/book/Megillah/r/18a:3)

וּמָה רָאוּ לוֹמַר בִּרְכַּת כֹּהֲנִים אַחַר הוֹדָאָה? דִּכְתִיב: ״וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם וַיֵּרֶד מֵעֲשׂוֹת הַחַטָּאת וְהָעוֹלָה וְהַשְּׁלָמִים״.

**William Davidson Edition - English:**
**And why did they see** fit to institute that one **says the Priestly Benediction after** the blessing of **thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings”** (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.


###### Megillah 18a:4
[Megillah 18a:4](https://torahapp.org/share/book/Megillah/r/18a:4)

אֵימָא, קוֹדֶם עֲבוֹדָה? לָא סָלְקָא דַּעְתָּךְ, דִּכְתִיב: ״וַיֵּרֶד מֵעֲשׂוֹת הַחַטָּאת וְגוֹ׳״. מִי כְּתִיב ״לַעֲשׂוֹת״, ״מֵעֲשׂוֹת״ כְּתִיב.

**William Davidson Edition - English:**
The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then **say** the Priestly Benediction **before the** blessing of the Temple **service?** The Gemara answers: **It should not enter your mind** to say this, **as it is written: “And he came down from sacrificing the sin-offering.” Is it written** that he came down **to sacrifice** the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, **it is written, “from sacrificing,”** indicating that the offerings had already been sacrificed.


###### Megillah 18a:5
[Megillah 18a:5](https://torahapp.org/share/book/Megillah/r/18a:5)

וְלֵימְרַהּ אַחַר הָעֲבוֹדָה! לָא סָלְקָא דַּעְתָּךְ, דִּכְתִיב: ״זוֹבֵחַ תּוֹדָה״.

**William Davidson Edition - English:**
The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be **said** immediately **after** the blessing of restoration of **the** Temple **service,** without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: **It should not enter your mind** to say this, **as it is written: “Whoever sacrifices a thanks-offering** honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.


###### Megillah 18a:6
[Megillah 18a:6](https://torahapp.org/share/book/Megillah/r/18a:6)

מַאי חָזֵית דְּסָמְכַתְּ אַהַאי, סְמוֹךְ אַהַאי! מִסְתַּבְּרָא עֲבוֹדָה וְהוֹדָאָה חֲדָא מִילְּתָא הִיא.

**William Davidson Edition - English:**
The Gemara asks: **What did you see to rely on this** verse and juxtapose thanksgiving with sacrifice? **Rely** rather **on the other** verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: **It stands to reason** to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial **service and thanksgiving,** which are closely related conceptually, **are one matter.**


###### Megillah 18a:7
[Megillah 18a:7](https://torahapp.org/share/book/Megillah/r/18a:7)

וּמָה רָאוּ לוֹמַר ״שִׂים שָׁלוֹם״ אַחַר בִּרְכַּת כֹּהֲנִים? דִּכְתִיב: ״וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרְכֵם״, בְּרָכָה דְּהַקָּדוֹשׁ בָּרוּךְ הוּא שָׁלוֹם, שֶׁנֶּאֱמַר: ״ה׳ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם״.

**William Davidson Edition - English:**
**And why did they see** fit to institute that one **says** the blessing beginning with the words: **Grant peace, after the Priestly Benediction? As it is written** immediately following the Priestly Benediction: **“And they shall put My name upon the children of Israel, and I will bless them”** (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and **the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace”** (Psalms 29:11).


###### Megillah 18a:8
[Megillah 18a:8](https://torahapp.org/share/book/Megillah/r/18a:8)

וְכִי מֵאַחַר דְּמֵאָה וְעֶשְׂרִים זְקֵנִים וּמֵהֶם כַּמָּה נְבִיאִים תִּקְּנוּ תְּפִלָּה עַל הַסֵּדֶר, שִׁמְעוֹן הַפָּקוֹלִי מַאי הִסְדִּיר? שְׁכָחוּם, וְחָזַר וְסִדְּרוֹם.

**William Davidson Edition - English:**
The Gemara returns to the *baraita* cited at the beginning of the discussion: **Now, since** the *baraita* teaches that **a hundred and twenty Elders, including many prophets, established the** *Amida* **prayer in its** fixed **order, what** is it that **Shimon HaPakuli arranged** in a much later period of time, as related by Rabbi Yoḥanan? The Gemara answers: Indeed, the blessings of the *Amida* prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people **forgot them, and** Shimon HaPakuli then **arranged them again.**


###### Megillah 18a:9
[Megillah 18a:9](https://torahapp.org/share/book/Megillah/r/18a:9)

מִכָּאן וְאֵילָךְ, אָסוּר לְסַפֵּר בְּשִׁבְחוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. דְּאָמַר רַבִּי אֶלְעָזָר, מַאי דִּכְתִיב: ״מִי יְמַלֵּל גְּבוּרוֹת ה׳ יַשְׁמִיעַ כׇּל תְּהִלָּתוֹ״, לְמִי נָאֶה לְמַלֵּל גְּבוּרוֹת ה׳ לְמִי שֶׁיָּכוֹל לְהַשְׁמִיעַ כׇּל תְּהִלָּתוֹ.

**William Davidson Edition - English:**
The Gemara comments: These nineteen blessings are a fixed number, and **beyond this it is prohibited** for one **to declare the praises of the Holy One, Blessed be He,** by adding additional blessings to the *Amida*. As **Rabbi Elazar said: What is** the meaning of that **which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?”** (Psalms 106:2)? It means: **For whom is it fitting to utter the mighty acts of the Lord?** Only **for one who can declare all His praise.** And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages.


###### Megillah 18a:10
[Megillah 18a:10](https://torahapp.org/share/book/Megillah/r/18a:10)

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: הַמְסַפֵּר בְּשִׁבְחוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִדַּאי — נֶעֱקָר מִן הָעוֹלָם, שֶׁנֶּאֱמַר: ״הַיְסוּפַּר לוֹ כִּי אֲדַבֵּר אִם אָמַר אִישׁ כִּי יְבֻלָּע״.

**William Davidson Edition - English:**
**Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said:** With regard to **one who excessively declares the praises of the Holy One, Blessed be He,** his fate **is** to be **uprooted from the world,** as it appears as if he had exhausted all of God’s praises. **As it is stated: “Shall it be told to Him when I speak? If a man says** it, **he would be swallowed up”** (Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.


###### Megillah 18a:11
[Megillah 18a:11](https://torahapp.org/share/book/Megillah/r/18a:11)

דָּרֵשׁ רַבִּי יְהוּדָה אִישׁ כְּפַר גִּבּוֹרַיָּא, וְאָמְרִי לַהּ אִישׁ כְּפַר גִּבּוֹר חַיִל: מַאי דִּכְתִיב: ״לְךָ דוּמִיָּה תְהִלָּה״? סַמָּא דְּכוֹלָּה — מַשְׁתּוּקָא. כִּי אֲתָא רַב דִּימִי, אֲמַר: אָמְרִי בְּמַעְרְבָא: מִלָּה — בְּסֶלַע, מַשְׁתּוּקָא — בִּתְרֵין.

**William Davidson Edition - English:**
The Gemara relates: **Rabbi Yehuda, a man of Kefar Gibboraya, and some say** he was **a man of Kefar Gibbor Ĥayil, taught: What is** the meaning of that **which is written: “For You silence is praise”** (Psalms 65:2)? **The** best **remedy of all is silence,** i.e., the optimum form of praising God is silence. The Gemara relates: **When Rav Dimi came** from Eretz Israel to Babylonia, **he said: In the West,** Eretz Yisrael, **they say** an adage: If **a word is** worth one ***sela*, silence is** worth **two.**


###### Megillah 18a:12
[Megillah 18a:12](https://torahapp.org/share/book/Megillah/r/18a:12)

קְרָאָהּ עַל פֶּה לֹא יָצָא וְכוּ׳. מְנָלַן? אָמַר רָבָא: אָתְיָא זְכִירָה זְכִירָה, כְּתִיב הָכָא: ״וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים״, וּכְתִיב הָתָם: ״כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר״. מָה לְהַלָּן — בְּסֵפֶר, אַף כָּאן — בְּסֵפֶר.

**William Davidson Edition - English:**
§ It is taught in the mishna: **If one read** the Megilla **by heart he has not fulfilled** his obligation. The Gemara asks: **From where do we** derive this? **Rava said:** This is **derived** by means of a verbal analogy between one instance of the term **remembrance** and another instance of the term **remembrance. It is written here,** with regard to the Megilla: **“That these days should be remembered”** (Esther 9:28), **and it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book,** and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). **Just as there,** with regard to Amalek, remembrance is referring specifically to something written **in a book,** as it is stated, “in the book,” **so too here,** the Megilla remembrance is through being written **in a book.**


###### Megillah 18a:13
[Megillah 18a:13](https://torahapp.org/share/book/Megillah/r/18a:13)

וּמִמַּאי דְּהַאי זְכִירָה קְרִיאָה הִיא, דִּלְמָא עִיּוּן בְּעָלְמָא! לָא סָלְקָא דַּעְתָּךְ (דִּכְתִיב): ״זָכוֹר״ — יָכוֹל בַּלֵּב? כְּשֶׁהוּא אוֹמֵר ״לֹא תִּשְׁכָּח״, הֲרֵי שִׁכְחַת הַלֵּב אָמוּר, הָא מָה אֲנִי מְקַיֵּים ״זָכוֹר״ — בַּפֶּה.

**William Davidson Edition - English:**
The Gemara raises a question: **But from where** do we know **that this remembrance** that is stated with regard to Amalek and to the Megilla involves **reading** it out loud from a book? **Perhaps** it requires **merely looking into** the book, reading it silently. The Gemara answers: **It should not enter your mind** to say this, as it was taught in a *baraita*: The verse states: **“Remember** what Amalek did to you” (Deuteronomy 25:17). One **might** have thought that it suffices for one to remember this silently, **in his heart.** But this cannot be, since **when it says** subsequently: **“You shall not forget”** (Deuteronomy 25:19), **it is** already **referring to forgetting from the heart. How,** then, **do I uphold** the meaning of **“remember”?** What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, **with the mouth.**


###### Megillah 18a:14
[Megillah 18a:14](https://torahapp.org/share/book/Megillah/r/18a:14)

קְרָאָהּ תַּרְגּוּם לֹא יָצָא וְכוּ׳. הֵיכִי דָמֵי? אִילֵּימָא דִּכְתִיבָה מִקְרָא וְקָרֵי לַהּ תַּרְגּוּם, הַיְינוּ עַל פֶּה! לָא צְרִיכָא, דִּכְתִיבָה תַּרְגּוּם וְקָרֵי לַהּ תַּרְגּוּם.

**William Davidson Edition - English:**
§ It was taught further in the mishna: **If one read** the Megilla **in** Aramaic **translation he has not fulfilled** his obligation. The Gemara asks: **What are the circumstances** of this case? **If we say that** the Megilla **was written in** the original **biblical text,** i.e., in Hebrew, **and he read it in** Aramaic **translation,** then **this is** the same as reading it **by heart,** as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: **No,** it is **necessary** to teach this case as well, as it is referring to a case in which the Megilla **was written** not in the original Hebrew but **in** Aramaic **translation, and he read it** as written, **in** Aramaic **translation.**


###### Megillah 18a:15
[Megillah 18a:15](https://torahapp.org/share/book/Megillah/r/18a:15)

אֲבָל קוֹרִין אוֹתָהּ לַלּוֹעֲזוֹת בְּלַעַז וְכוּ׳. וְהָא אָמְרַתְּ: קְרָאָהּ בְּכׇל לָשׁוֹן — לֹא יָצָא! רַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ: בְּלַעַז יְווֹנִי.

**William Davidson Edition - English:**
§ The mishna continues: **However, for those who speak a foreign language, one may read** the Megilla **in** that **foreign language.** The Gemara raises a difficulty: **But didn’t you say** in the mishna: **If he read it in any** other **language he has not fulfilled** his obligation? The Gemara cites the answer of **Rav and Shmuel, who both say:** When the mishna says: A foreign language, it is referring specifically to **the Greek foreign language,** which has a unique status with regard to biblical translation.


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

הֵיכִי דָמֵי? אִילֵּימָא דִּכְתִיבָה אַשּׁוּרִית וְקָרֵי לַהּ יְווֹנִית, הַיְינוּ עַל פֶּה! אָמַר רַבִּי אַחָא אָמַר רַבִּי אֶלְעָזָר: שֶׁכְּתוּבָה בְּלַעַז יְווֹנִית.

**William Davidson Edition - English:**
The Gemara asks: **What are the circumstances** of the case? **If we say that** the Megilla **was written in *Ashurit*,** i.e., in Hebrew, **and he read it in Greek, this is** the same as reading it **by heart,** and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: **Rabbi Aḥa said** that **Rabbi Elazar said:** The mishna is dealing with a case in which the Megilla **was written in the Greek foreign language** and was also read in that language.


###### Megillah 18a:17
[Megillah 18a:17](https://torahapp.org/share/book/Megillah/r/18a:17)

וְאָמַר רַבִּי אַחָא אָמַר רַבִּי אֶלְעָזָר: מִנַּיִן שֶׁקְּרָאוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב ״אֵל״, שֶׁנֶּאֱמַר: ״וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל״. דְּאִי סָלְקָא דַעְתָּךְ לְמִזְבֵּחַ קְרָא לֵיהּ יַעֲקֹב ״אֵל״ — ״וַיִּקְרָא לוֹ יַעֲקֹב״ מִיבְּעֵי לֵיהּ! אֶלָּא ״וַיִּקְרָא לוֹ״, לְיַעֲקֹב, ״אֵל״. וּמִי קְרָאוֹ ״אֵל״ — ״אֱלֹהֵי יִשְׂרָאֵל״.

**William Davidson Edition - English:**
Apropos statements in this line of tradition, the Gemara adds: **And Rabbi Aḥa** further **said** that **Rabbi Elazar said: From where** is it derived **that the Holy One, Blessed be He, called Jacob El,** meaning God? **As it is stated:** “And he erected there an altar, **and he called it El, God of Israel”** (Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, **as if it enters your mind** to say that the verse should be understood as saying that **Jacob called the altar El, it should have** specified the subject of the verb and written: **And Jacob called it** El. **But** since the verse is not written this way, the verse must be understood as follows: **He called Jacob El; and who called him El? The God of Israel.**


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

מֵיתִיבִי: קְרָאָהּ גִּיפְּטִית, עִבְרִית, עֵילָמִית, מָדִית, יְווֹנִית — לֹא יָצָא!

**William Davidson Edition - English:**
The Gemara returns to discussing languages for reading the Megilla and **raises an objection** against Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a *baraita*: **If one read** the Megilla **in Coptic [*Giptit*], *Ivrit*, Elamite, Median, or Greek, he has not fulfilled** his obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.


###### Megillah 18a:19
[Megillah 18a:19](https://torahapp.org/share/book/Megillah/r/18a:19)

הָא לָא דָּמְיָא אֶלָּא לְהָא: גִּיפְּטִית לְגִיפְּטִים, עִבְרִית לְעִבְרִים, עֵילָמִית לְעֵילָמִים, יְווֹנִית לִיווֹנִים — יָצָא.

**William Davidson Edition - English:**
The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language **is comparable only to that** which was taught in a different *baraita*: If one reads the Megilla **in Coptic to Copts,** in ***Ivrit* to *Ivrim*, in Elamite to Elamites, or in Greek to Greeks, he has fulfilled** his obligation. The Megilla may be read in any language, provided the listener understands that language.


###### Megillah 18a:20
[Megillah 18a:20](https://torahapp.org/share/book/Megillah/r/18a:20)

אִי הָכִי, רַב וּשְׁמוּאֵל אַמַּאי מוֹקְמִי לַהּ לְמַתְנִיתִין בְּלַעַז יְווֹנִית? לוֹקְמוּהָ בְּכֹל לַעַז! [אֶלָּא, מַתְנִיתִין כְּבָרַיְיתָא.] וְכִי אִיתְּמַר דְּרַב וּשְׁמוּאֵל, בְּעָלְמָא אִיתְּמַר. רַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ: לַעַז יְווֹנִי לַכֹּל כָּשֵׁר.

**William Davidson Edition - English:**
The Gemara asks: But **if so,** that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, **why did Rav and Shmuel establish the** ruling of the **mishna as** referring specifically **to Greek? Let them interpret it** as referring **to any foreign language** that one speaks. The Gemara explains: **Rather, the mishna** is to be understood **like the *baraita*,** that one who reads the Megilla in a language that he speaks fulfills his obligation; **and that which was stated** in the name of **Rav and Shmuel was said** as a **general** statement, not relating to the mishna but as an independent ruling, as follows: **Rav and Shmuel both say: The Greek language is acceptable for everyone,** i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.


###### Megillah 18a:21
[Megillah 18a:21](https://torahapp.org/share/book/Megillah/r/18a:21)

וְהָא קָתָנֵי: יְווֹנִית לִיווֹנִים [לִיווֹנִים] — אִין, לְכוּלֵּי עָלְמָא — לָא! אִינְהוּ דַּאֲמוּר כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. דִּתְנַן, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף סְפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְווֹנִית.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But doesn’t** the *baraita* cited above **teach** that if one reads the Megilla in **Greek to Greeks** he has fulfilled his obligation? This implies that reading in Greek, **yes,** this is acceptable for Greeks, but **for everyone** else, **no,** it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the *baraita*, because they **agree with** the opinion of **Rabban Shimon ben Gamliel. As we learned** in a mishna (*Megilla* 8b): **Rabban Shimon ben Gamliel says: Even** for **books** of the Bible, the Sages **did not permit them to be written** in any foreign language **other than Greek,** indicating that Greek has a special status, and is treated like the original Hebrew.


###### Megillah 18a:22
[Megillah 18a:22](https://torahapp.org/share/book/Megillah/r/18a:22)

וְלֵימְרוּ: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל? אִי אָמְרִי הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, הֲוָה אָמֵינָא הָנֵי מִילֵּי שְׁאָר סְפָרִים, אֲבָל מְגִילָּה דִּכְתִיב בַּהּ ״כִּכְתָבָם״ — אֵימָא לָא. קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: But if this was the intention of Rav and Shmuel, **let them state** explicitly: **The *halakha* is in accordance with** the opinion of **Rabban Shimon ben Gamliel.** Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: **Had they said** simply **that the *halakha* is in accordance with Rabban Shimon ben Gamliel, I would have said** that **this applies** only **to the other books** of the Bible, **but** with regard to **the Megilla, of which it is written: “According to their writing,” I would say** that one does **not** fulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to **teach us** that even in the case of the Megilla one fulfills his obligation if he reads it in Greek.


###### Megillah 18a:23
[Megillah 18a:23](https://torahapp.org/share/book/Megillah/r/18a:23)

וְהַלּוֹעֵז שֶׁשָּׁמַע אַשּׁוּרִית יָצָא וְכוּ׳. וְהָא לָא יָדַע מַאי קָאָמְרִי? מִידֵּי דְּהָוֵה אַנָּשִׁים וְעַמֵּי הָאָרֶץ.

**William Davidson Edition - English:**
§ It was taught in the mishna: **And one who speaks a foreign language who heard** the Megilla being read **in *Ashurit*,** i.e., in Hebrew, **has fulfilled** his obligation. The Gemara asks: **But isn’t** it so that **he does not understand what they are saying?** Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: **It is just as it is** with **women and uneducated people;** they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language.


###### Megillah 18a:24
[Megillah 18a:24](https://torahapp.org/share/book/Megillah/r/18a:24)

מַתְקֵיף לַהּ רָבִינָא: אַטּוּ אֲנַן ״הָאֲחַשְׁתְּרָנִים בְּנֵי הָרַמָּכִים״, מִי יָדְעִינַן? אֶלָּא מִצְוַת קְרִיאָה וּפַרְסוֹמֵי נִיסָּא, הָכָא נָמֵי — מִצְוַת קְרִיאָה וּפַרְסוֹמֵי נִיסָּא.

**William Davidson Edition - English:**
**Ravina strongly objects to** the premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. **Is that to say** that even **we,** the Sages, who are very well acquainted with Hebrew, **know** for certain the meaning of the obscure words ***ha’aḥashteranim benei haramakhim*** (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? **But** nevertheless, we fulfill the **mitzva of reading** the Megilla **and publicizing the miracle** of Purim by reading these words as they appear in the original text. **Here too,** one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the **mitzva of reading** the Megilla **and publicizing the** Purim **miracle,** even if he does not understand the words themselves.


###### Megillah 18a:25
[Megillah 18a:25](https://torahapp.org/share/book/Megillah/r/18a:25)

קְרָאָהּ סֵירוּגִין יָצָא וְכוּ׳. לָא הֲווֹ יָדְעִי רַבָּנַן מַאי ״סֵירוּגִין״, שַׁמְעוּהָ לְאַמְּתָא דְבֵי רַבִּי דְּקָאָמְרָה לְהוּ לְרַבָּנַן דַּהֲווֹ עָיְילִי פִּסְקֵי פִּסְקֵי לְבֵי רַבִּי: עַד מָתַי אַתֶּם נִכְנָסִין סֵירוּגִין סֵירוּגִין?

**William Davidson Edition - English:**
§ The mishna continues: **If one reads** the Megilla **at intervals** [***seirugin***] **he has fulfilled** his obligation. The Gemara relates that **the Sages did not know what is** meant by the word ***seirugin*.** One day **they heard the maidservant in Rabbi** Yehuda HaNasi’s **house saying to the Sages who were entering the house intermittently** rather than in a single group: **How long are you going to enter *seirugin seirugin*?** As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word *seirugin* means at intervals.


###### Megillah 18a:26
[Megillah 18a:26](https://torahapp.org/share/book/Megillah/r/18a:26)

לָא הֲווֹ יָדְעִי רַבָּנַן מַאי ״חֲלוֹגְלוֹגוֹת״. שַׁמְעוּהָ לְאַמְּתָא דְבֵי רַבִּי דַּאֲמַרָה לֵיהּ לְהָהוּא גַּבְרָא דַּהֲוָה קָא מְבַדַּר פַּרְפְּחִינֵי: עַד מָתַי אַתָּה מְפַזֵּר חֲלוֹגְלוֹגְךָ?

**William Davidson Edition - English:**
It is similarly related that **the Sages did not know what is** meant by the word ***ḥalogelogot*,** which appears in various *mishnayot* and *baraitot*. One day **they heard the maidservant in Rabbi** Yehuda HaNasi’s **house saying to a certain man who was scattering purslane: How long will you go on scattering your *ḥalogelogot*?** And from this they understood that *ḥalogelogot* is purslane.


###### Megillah 18a:27
[Megillah 18a:27](https://torahapp.org/share/book/Megillah/r/18a:27)

לָא הֲווֹ יָדְעִי רַבָּנַן מַאי ״סַלְסְלֶהָ וּתְרוֹמְמֶךָּ״. שַׁמְעוּהָ לְאַמְּתָא דְּבֵי רַבִּי דַּהֲווֹת אָמְרָה לְהָהוּא גַּבְרָא דַּהֲוָה מְהַפֵּךְ בְּמַזְיֵיהּ, אֲמַרָה לֵיהּ: עַד מָתַי אַתָּה מְסַלְסֵל בִּשְׂעָרְךָ?

**William Davidson Edition - English:**
Likewise, **the Sages did not know what is** meant by *salseleha* in the verse: “Get ***wisdom…salseleha* and it will exalt you”** (Proverbs 4:7–8). One day **they heard the maidservant in Rabbi** Yehuda HaNasi’s **house talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling** [***mesalsel***] **your hair?** And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.


###### Megillah 18a:28
[Megillah 18a:28](https://torahapp.org/share/book/Megillah/r/18a:28)

לָא הֲווֹ יָדְעִי רַבָּנַן מַאי: ״הַשְׁלֵךְ עַל ה׳ יְהָבְךָ״. אָמַר רַבָּה בַּר בַּר חָנָה: זִימְנָא חֲדָא הֲוָה אָזֵילְנָא בַּהֲדֵי הָהוּא טַיָּיעָא, וְקָא דָרֵינָא טוּנָא וַאֲמַר לִי: שְׁקוֹל יַהְבָּיךְ וּשְׁדִי אַגַּמְלַאי.

**William Davidson Edition - English:**
The Gemara relates additional examples: **The Sages did not know what is** meant by the word *yehav* in the verse: **“Cast upon the Lord your *yehav*”** (Psalms 55:23). **Rabba bar bar Ḥana said: One time I was traveling with a certain Arab** [***Tayya’a***] **and I was carrying a load, and he said to me: Take your *yehav* and throw it on my camel,** and I understood that *yehav* means a load or burden.


###### Megillah 18a:29
[Megillah 18a:29](https://torahapp.org/share/book/Megillah/r/18a:29)

לָא הֲווֹ יָדְעִי רַבָּנַן מַאי ״וְטֵאטֵאתִיהָ בְּמַטְאֲטֵא הַשְׁמֵד״. שַׁמְעוּהָ לְאַמְּתָא דְּבֵי רַבִּי דַּהֲווֹת אָמְרָה לַחֲבֶרְתָּהּ: שְׁקוּלִי טָאטִיתָא וְטַאטִי בֵּיתָא.

**William Davidson Edition - English:**
And similarly, **the Sages did not know what is** meant by the word *matatei* in the verse: **“And I will *tatei* it with the *matatei* of destruction”** (Isaiah 14:23). One day **they heard the maidservant in Rabbi** Yehuda HaNasi’s **house saying to her friend: Take a *tateita* and *tati* the house,** from which they understood that a *matatei* is a broom, and the verb *tati* means to sweep.


###### Megillah 18a:30
[Megillah 18a:30](https://torahapp.org/share/book/Megillah/r/18a:30)

תָּנוּ רַבָּנַן: קְרָאָהּ סֵירוּגִין — יָצָא,

**William Davidson Edition - English:**
On the matter of reading the Megilla with interruptions, **the Sages taught** the following *baraita*: **If one reads the Megilla at intervals,** pausing and resuming at intervals, **he has fulfilled** his obligation.