## Megillah Daf 20a

###### Megillah 20a:1
[Megillah 20a:1](https://torahapp.org/share/book/Megillah/r/20a:1)

לְעוֹלָם רַבִּי יְהוּדָה, וַאֲפִילּוּ לְכַתְּחִילָּה. וְלָא קַשְׁיָא: הָא דִּידֵיהּ, הָא דְּרַבֵּיהּ.

**William Davidson Edition - English:**
The Gemara answers: **Actually,** you can indeed say that the *baraita* about *teruma* was taught in accordance with the opinion of **Rabbi Yehuda,** and that Rabbi Yehuda permits a deaf person to read **even *ab initio*,** while Rabbi Yosei disqualifies a deaf person even after the fact. **And** the *baraita* that teaches that one should not recite the Grace after Meals in his heart, but if he did he has fulfilled his obligation, is **not difficult,** as that *baraita* was taught by Rabbi Yehuda as well. The explanation for this is that in **this** *baraita*, about *teruma*, he was teaching **his own** opinion, that it is permitted even *ab initio*, whereas in **that** *baraita*, concerning the Grace after Meals, he was teaching the opinion **of his master,** Rabbi Elazar ben Azarya, that one is required to hear what he is saying when he recites blessings.


###### Megillah 20a:2
[Megillah 20a:2](https://torahapp.org/share/book/Megillah/r/20a:2)

דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: הַקּוֹרֵא אֶת שְׁמַע צָרִיךְ שֶׁיַּשְׁמִיעַ לְאׇזְנוֹ, שֶׁנֶּאֱמַר: ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״ — הַשְׁמַע לְאָזְנֶיךָ מַה שֶּׁאַתָּה מוֹצִיא מִפִּיךָ. רַבִּי מֵאִיר אוֹמֵר: ״אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל לְבָבֶךָ״ — אַחַר כַּוּוֹנַת הַלֵּב הֵן הֵן הַדְּבָרִים.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: **Rabbi Yehuda said in the name of Rabbi Elazar ben Azarya: One who recites the *Shema* must make it audible to his ears, as it is stated: “Hear O Israel, the Lord our God; the Lord is One”** (Deuteronomy 6:4), the word “hear” indicating that you should **allow your ears to hear** the words **you are expressing with your mouth. Rabbi Meir** disagrees and **says:** This is not necessary, as it is also stated there: “And these words, **which I command you this day shall be in your heart”** (Deuteronomy 6:6), indicating that “these **words,”** the words of the Shema, go **after the intent of the heart,** as it is unnecessary to pronounce them out loud. We see that according to Rabbi Elazar ben Azarya, as cited by Rabbi Yehuda, the words must be audible to one’s ears *ab initio*.


###### Megillah 20a:3
[Megillah 20a:3](https://torahapp.org/share/book/Megillah/r/20a:3)

הַשְׁתָּא דְּאָתֵית לְהָכִי — אֲפִילּוּ תֵּימָא רַבִּי יְהוּדָה כְּרַבֵּיהּ סְבִירָא לֵיהּ, וְהָא דְּתָנֵי יְהוּדָה בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן פַּזִּי — רַבִּי מֵאִיר הִיא.

**William Davidson Edition - English:**
The Gemara proposes a second solution: **Now that you have arrived at this** point and cited this *baraita*, **you** can **even say that Rabbi Yehuda holds in accordance with his teacher,** Rabbi Elazar ben Azarya, that a deaf person is disqualified *ab initio*, and it is only after the fact that his reading is valid. **And as for that** *baraita* **that Rabbi Yehuda, son of Rabbi Shimon ben Pazi, taught** stating that a deaf person may set aside *teruma* even *ab initio*, this was taught in accordance with the other opinion cited in the *baraita*, i.e., that of **Rabbi Meir,** who maintains that everything depends on the intent of one’s heart, and that it is not necessary to pronounce words audibly, even *ab initio*.


###### Megillah 20a:4
[Megillah 20a:4](https://torahapp.org/share/book/Megillah/r/20a:4)

רַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן. (דְּתַנְיָא) אָמַר רַבִּי יְהוּדָה: קָטָן הָיִיתִי, וּקְרִיתִיהָ לְמַעְלָה מֵרַבִּי טַרְפוֹן וּזְקֵנִים בְּלוֹד. אָמְרוּ לוֹ: אֵין מְבִיאִין רְאָיָה מִן הַקָּטָן.

**William Davidson Edition - English:**
§ It was taught in the mishna: **Rabbi Yehuda says that a minor is fit** to read the Megilla. **It is taught** in a *baraita*: **Rabbi Yehuda said:** I can offer proof to my opinion, as when **I was a minor I** myself **read** the Megilla **before Rabbi Tarfon and the** other **Elders in Lod. They said to him** in response: **One cannot bring a proof from** the testimony of **a minor.** Since at the time of the supposed incident you were a minor, you are not qualified now to testify about it.


###### Megillah 20a:5
[Megillah 20a:5](https://torahapp.org/share/book/Megillah/r/20a:5)

תַּנְיָא, אָמַר רַבִּי: קָטָן הָיִיתִי, וּקְרִיתִיהָ לְמַעְלָה מֵרַבִּי יְהוּדָה, אָמְרוּ לוֹ: אֵין מְבִיאִין רְאָיָה מִן הַמַּתִּיר.

**William Davidson Edition - English:**
**It is taught** in a different *baraita*: **Rabbi** Yehuda HaNasi **said:** When **I was a minor I read** the Megilla **before Rabbi Yehuda. They said to him: One cannot bring a proof** that an act is permitted **from the** behavior of the very **one who permits** it. We know that Rabbi Yehuda maintains that a minor is fit to read the Megilla, and the fact that he acted in accordance with his own opinion does not prove that this is the accepted *halakha*.


###### Megillah 20a:6
[Megillah 20a:6](https://torahapp.org/share/book/Megillah/r/20a:6)

וְלֵימְרוּ לֵיהּ: אֵין מְבִיאִין רְאָיָה מִן הַקָּטָן! חֲדָא וְעוֹד קָאָמְרוּ לֵיהּ. חֲדָא: דְּקָטָן הָיִיתָ, וְעוֹד: אֲפִילּוּ גָּדוֹל הָיִיתָ — אֵין מְבִיאִין רְאָיָה מִן הַמַּתִּיר.

**William Davidson Edition - English:**
The Gemara asks: **And let them say to him,** as the Sages said to Rabbi Yehuda in the previous *baraita*, that **one cannot bring a proof from** the testimony of a **minor.** The Gemara answers: **They said one** thing to him **and** then **another;** i.e., they rejected him with a twofold argument: **One** objection is that **you were a minor** at that time, and therefore your testimony is disqualified. **And furthermore, even** if **you had been an adult** at that time and you had testified that you saw some other minor read the Megilla before Rabbi Yehuda, **one cannot bring a proof** that an act is permitted **from the** behavior of the very **one who permits** it.


###### Megillah 20a:7
[Megillah 20a:7](https://torahapp.org/share/book/Megillah/r/20a:7)

**מַתְנִי׳** אֵין קוֹרִין אֶת הַמְּגִילָּה, וְלֹא מָלִין, וְלֹא טוֹבְלִין, וְלֹא מַזִּין, וְכֵן שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם — לֹא תִּטְבּוֹל עַד שֶׁתָּנֵץ הַחַמָּה. וְכוּלָּן שֶׁעָשׂוּ מִשֶּׁעָלָה עַמּוּד הַשַּׁחַר — כָּשֵׁר.

**William Davidson Edition - English:**
**MISHNA:** **One may not read the Megilla, nor perform a circumcision, nor immerse** himself in a ritual bath, **nor sprinkle** water of purification to purify people and objects that had contracted ritual impurity through contact with a corpse until after sunrise. **And also a woman who observes a** clean **day for** each **day** she experiences a discharge, i.e., a woman who experienced one or two days of non-menstrual bleeding, and must now wait until a day has passed without any discharge of blood before regaining ritual purity, she too **may not immerse herself until the sun has risen. And** with regard to **all these** activities that are supposed to be performed during the day, **if one did them after daybreak,** i.e., after the appearance of the first light of the sun, even before sunrise, **they are valid,** as at this point it is already considered daytime.


###### Megillah 20a:8
[Megillah 20a:8](https://torahapp.org/share/book/Megillah/r/20a:8)

**גְּמָ׳** מְנָלַן? דְּאָמַר קְרָא: ״וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים״ — בַּיּוֹם אִין, בַּלַּיְלָה לָא. לֵימָא תֶּיהְוֵי תְּיוּבְתָּא דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: חַיָּיב אָדָם לִקְרוֹת אֶת הַמְּגִילָּה בַּלַּיְלָה וְלִשְׁנוֹתָהּ בַּיּוֹם! כִּי קָתָנֵי — אַדְּיוֹם.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **From where do we** derive the *halakha* taught in the mishna that the Megilla may be read only during the day? The Gemara answers: **As the verse states: “And that these days should be remembered and kept”** (Esther 9:28). The word “days” indicates **during the day, yes,** but **at night, no.** The Gemara asks: **Let us say that this is a conclusive refutation of** the opinion of **Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: A person is obligated to read the Megilla at night and** then **repeat it during the day.** The Gemara rejects this: There is no proof from here, **as when** the mishna **teaches** that the Megilla may be read only during the day, it was referring to **the daytime** reading, but the nighttime reading is not considered here at all.


###### Megillah 20a:9
[Megillah 20a:9](https://torahapp.org/share/book/Megillah/r/20a:9)

וְלֹא מָלִין וְכוּ׳. דִּכְתִיב: ״וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל״.

**William Davidson Edition - English:**
§ The mishna continues: **And one may not perform a circumcision** until after sunrise, **as it is written: “And on the eighth day he shall be circumcised”** (Leviticus 12:3). This indicates that the circumcision must be during the day, not at night.


###### Megillah 20a:10
[Megillah 20a:10](https://torahapp.org/share/book/Megillah/r/20a:10)

וְלֹא טוֹבְלִין וְלֹא מַזִּין וְכוּ׳. דִּכְתִיב: ״וְהִזָּה הַטָּהוֹר עַל הַטָּמֵא [וְגוֹ׳] בַּיּוֹם הַשְּׁבִיעִי״, וְאִיתַּקַּשׁ טְבִילָה לְהַזָּיָה.

**William Davidson Edition - English:**
§ It is further taught in the mishna: **And one may not immerse** himself in a ritual bath, **or sprinkle** waters of purification until after sunrise. This too is derived from a verse, **as it is written: “And the pure person shall sprinkle upon the impure** on the third day **and on the seventh day;** and on the seventh day he shall purify himself and wash his clothes, and bathe himself in water, and shall be pure at evening” (Numbers 19:19), which teaches that the sprinkling must take place during the day and not at night. **And immersion is likened to sprinkling,** as it too is mentioned in the verse, “and bathe himself in water,” so that whatever is invalid with respect to sprinkling is also invalid with respect to immersion.


###### Megillah 20a:11
[Megillah 20a:11](https://torahapp.org/share/book/Megillah/r/20a:11)

וְכֵן שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם לֹא תִּטְבּוֹל עַד שֶׁתָּנֵץ הַחַמָּה וְכוּ׳. פְּשִׁיטָא! מַאי שְׁנָא שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם מִכׇּל חַיָּיבֵי טְבִילוֹת!

**William Davidson Edition - English:**
§ The mishna states: **And also a woman who observes a day for a day may not immerse herself until the sun has risen.** The Gemara asks: This **is obvious. What is different about a woman who observes a day for a day,** who must immerse herself in a ritual bath, **from all the others who are obligated to immerse themselves,** as it was already taught that one may not immerse himself in a ritual bath until it is day?


###### Megillah 20a:12
[Megillah 20a:12](https://torahapp.org/share/book/Megillah/r/20a:12)

אִיצְטְרִיךְ: סָלְקָא דַּעְתָּךְ אָמֵינָא תֶּיהְוֵי כִּרְאִיָּה רִאשׁוֹנָה שֶׁל זָב — וּרְאִיָּה רִאשׁוֹנָה שֶׁל זָב אִיתַּקַּשׁ לְבַעַל קֶרִי, דִּכְתִיב: ״זֹאת תּוֹרַת הַזָּב וַאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת זָרַע״. מָה בַּעַל קֶרִי טוֹבֵל בַּיּוֹם — הַאי נָמֵי לִיטְבּוֹל בְּיוֹמֵיהּ.

**William Davidson Edition - English:**
The Gemara answers: **It is** nevertheless **necessary** to mention separately the case of a woman who observes a day for a day. As, **it might enter your mind to say that** this woman’s bleeding **should be treated like the first emission of a *zav*,** a man who experiences a gonorrhea-like secretion, in that just as a man attains the status of a full-fledged *zav* once he has three such emissions, so too, a woman attains the status of a full-fledged *zava* once she experiences three days of bleeding. **And the first emission of a *zav* is likened to one who experienced a seminal discharge, as it is written: “This is the *halakha* of him that has an issue and of him whose semen goes from him”** (Leviticus 15:32). From this it is learned: **Just as one who experienced a seminal discharge immerses on the** same **day** that he had the discharge, **so too, that one,** the *zav*, **may immerse himself on the** same **day** that he had the emission.


###### Megillah 20a:13
[Megillah 20a:13](https://torahapp.org/share/book/Megillah/r/20a:13)

וְהָא בִּימָמָא לָא מָצְיָא טָבְלָה, דִּכְתִיב: ״כׇּל יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה לָּהּ״, בְּלֵילְיָא מִיהַת לֶיעְבֵּיד מִקְצָת שִׁימּוּר, וְתִיטְבּוֹל, קָא מַשְׁמַע לַן כֵּיוָן דְּבָעֲיָא סְפִירָה —

**William Davidson Edition - English:**
**And** although **this one,** i.e., a woman who observes a day for a day, **cannot immerse on the** same **day** that she experienced the bleeding, **as it is written: “All the days of her issue shall be to her as the bed of her menstruation”** (Leviticus 15:26), which teaches that she remains the entire day of her issue in her impure state and must wait until the day is over before she can immerse herself, nevertheless, one might have said that **at least during the night** following the day of her issue **she should** be able to **perform a partial observation,** i.e., she should verify that part of the night has gone by without bleeding, **and** then **immerse herself** at night, without waiting until morning. Therefore, the mishna **teaches us** that **since she is required to count** one day of purity after her day of impurity,