(Mishnah): If a Ben Ir (resident of an open city) went to a Kerach, or a Ben Kerach went to an Ir - if later he will return to his place, he reads like [the time of people] in his place. If not, he reads with them (residents of his current location).

Question: Granted, if a Ben Kerach went to an Ir, its time is later (we understand "if later he will return to his place.") However, if a Ben Ir went to a Kerach, its time was earlier!

Answer #1 (R. Yudan): [The correct text of the Mishnah] does not mention a Ben Ir who went to a Kerach.

Support: Tana'im of Rebbi's house taught [in the Mishnah only] a Ben Kerach who went to an Ir (but not vice-versa).

Answer #2 (R. Yosi): (Our text is correct. The Mishnah teaches also a Ben Ir who went to a Kerach.) Here (it says that he reads with them) when he will remain with them (permanently in the city).

Answer #3 (R. Yosah): [Our text is correct. It discusses if he] will (i.e. intends to) leave [return home] before He'ir ha''Mizrach (the eastern sky lit up. Then, he reads like in his home city.) However, if he will leave after He'ir ha''Mizrach [he reads with the city he is visiting. He was already exempted [from reading like in his home city. We explain like Pnei Moshe.]

Objection #1 (Rav Nachman bar Yakov): If so, if a convert circumcised after He'ir ha''Mizrach, was he already exempted? (The Mitzvah begins only at dawn!)

Objection #2 (R. Bun bar Chiyah): [Granted,] if a Ben Ir [will] uproot his residence on the night of the 15th, he was obligated here and here. (It is not difficult if he must read twice.) However, if a Ben Kerach [will] uproot his residence on the night of the 14th (and will not reach the city until the day of the 14th, and he will not return home before the day of the 15th), will he be exempt here and here?!

Question: Can a Ben Ir be Motzi a Ben Kerach [on the 15th]?

Answer: We learn from "anyone who is not obligated in a matter, he cannot be Motzi the Rabim their obligation."

Question: Can a Ben Kerach be Motzi a Ben Ir [on the 14th]?

Answer #1: We learn from "anyone who is not obligated in a matter, he cannot be Motzi the Rabim their obligation."

Answer #2: Or, we learn what R. Chelbo cited from Rav Chuna in the name of R. Chiyah Rabah - everyone is Yotzei on the 14th, for this is the time of its reading [for most places. If so, a Ben Kerach is obligated, so he can be Motzi a Ben Ir.]

Question (R. Yudan): If a Ben Ir intended to uproot his residence on the night of the 15th [and enter a Kerach on the 15th, is it as if he already uprooted? Is this like our Mishnah, that it depends on intent?]

Question: (Why does he ask?) Doesn't our Mishnah teach this? If a Ben Ir went to a Kerach...

Answer: He asks that [perhaps our Mishnah is only for] one who was in the city, but one at sea or going in the Midbar, he reads like he normally did, on the 14th.

Answer (R. Mana): Even a Ben Kerach [at sea or in the Midbar] who will return to his place, he reads on the 14th

Source (R. Pinchas): It says "Al Kol ha'Yehudim ha'Perazim" - he was Paruz (not in a walled city) at the time.

(Mishnah) Question: How much of the Megilah must one read to be Yotzei?

Answer #1 (R. Meir): He must read all of it.

Answer #2 (R. Yudah): He must read from "Ish Yehudi."

Answer #3 (R. Yosi): He must read from "Achar ha'Devarim he'Elu."

(R. Avahu citing R. Lazar): The one who says all of it, he says so due to "Al Kol Divrei ha'Igeres ha'Zos." The one who says from "Ish Yehudi" learns from "u'Mah Ra'u Al Kachah" (why did Mordechai provoke Haman). The one who says from "Achar ha'Devarim he'Elu" learns from "u'Mah Higi'a Aleihem";

(R. Simon citing R. Yehoshua ben Levi): The one who says all of it, he says so due to "v'Chol Ma'ase Sakfo u'Gvuraso." The one who says from "Ish Yehudi" learns from "u'Farashas Gedulas Mordechai." The one who says from "Achar ha'Devarim he'Elu" learns from "Asher Gidelo ha'Melech."

(R. Yosi bar Bun citing R. Yehoshua ben Levi): [The Tana'im argue about whether we expound "Tokef", or "Kol Tokef" or "Es Kol Tokef." Tokef alludes to the power of Haman. Kol Tokef alludes to the power of Mordechai. Es Kol Tokef alludes to the power of Achashverosh.

(Beraisa - R. Shimon ben Yochai): [He must read from] "ba'Laylah ha'Hu" - from the place that was the downfall of Haman, there was the aggrandizing of Mordechai. (He requires the primary Tokef of the miracle.)

(R. Ba citing R. Yirmeyah citing Rav): The Halachah follows R. Meir, who says that one must read all of it.

(R. Zeirah citing R. Yochanan): Regarding Eruvin and Ta'anis Tzibur, everyone conducts like R. Meir. (They require both Shituf Mavo'os and Eruv Chatzeros, and they give Birkas Kohanim at Minchah and Ne'ilah on fast days.)

(R. Yakov bar Acha citing R. Yochanan): Also regarding Megilas Esther, everyone conducts like R. Meir.

(R. Chelbo citing Rav Masnah citing Yosi bar Menaisa citing Rav): According to the opinion that he reads all of it, and according to the opinion that he reads from Ish Yehudi, and according to the opinion that he reads from Achar ha'Devarim he'Elu, he must read from a complete Sefer.

(R. Chelbo citing Rav Masnah citing Yosi bar Menaisa citing Rav): If a Sefer Torah was written only as individual Chumashim, one may not read in it b'Tzibur.

Note: We find that R. Chelbo asked about this Halachah in Gitin 60a. It is not relevant to Megilah, but it is like the previous teaching of these same Chachamim. Our text is difficult. Why does it say "Chumashim", and not "Bein ha'Kesuvim"? Also, why is there less Pirsum ha'Nes if it is among other Seforim?

(R. Tanchuma): This is due to Amei ha'Aretz (lest they think that this is the entire Torah).

(Ulah Biriyah and R. Lazar citing R. Chanina): One who is fluent and expert about it, he must read it at night, and Lishnosah (this will be explained) during the day. (If he is not expert, he hears from someone else - ha'Gaon Rav C. Kanievsky, Shlita.)

Assumption: Lishnosah means to learn the Mishnayos [of Megilah].

Rebuttal: R. Aba Mari of Bavel): It means that one must repeat reading it.

(R. Berachiyah, R. Chelbo, Ula Biriyah and R. Lazar citing R. Chanina): In the future Hash-m will lead a dance for Tzadikim in Asid Lavo;

Source: It says "Shisu Libchem l'Chilah" - it is written l'Cholah.

The Tzadikim point to [Hash-m] with the finger, and say "Ki Zeh Elokim Elokeinu Olam va'Ed Hu Yenahagenu Almus." "Almus" [hints to so fast that it is not seen well, like] Almus (concealment), b'Alumos - zealously, and Almos - like these youths (who go quickly).

Akilas Istnasira translated [Almus] "Olam (a world) without Maves (death)."

And the Tzadikim point to Him with the finger, and say "Ki Zeh Elokim Elokeinu Olam va'Ed Hu Yenahagenu Almus" - He will lead us in this world, and He will lead us in the world to come.

(R. Chelbo): This teaches that "Mishpachah u'Mishpachah" - this shows that [even] the Mishmaros of Kehunah and Leviyah are Batel (they abandon them to hear Keri'as ha'Megilah);

(R. Chelbo): From here, [all the more so] the Beis Midrash is Batel (one must cease learning to hear Keri'as ha'Megilah).

(Shimon bar Ba citing R. Yochanan): "V'Zichram Lo Yasuf mi'Zar'am" - this teaches that Chachamim fixed a Maseches for [Megilah] itself [that people will always learn].

(Mishnah): All may read the Megilah, except for a Cheresh (deaf person), lunatic or minor;

R. Yehudah is Machshir a minor.

We read the Megilah, circumcise, immerse [hyssop in Mei Chatas, i.e. water on which ashes of Parah Adumah were put], sprinkle (Mei Chatas), and similarly and a Shomeres Yom k'Neged Yom (a woman who saw blood during one or two of the days of Zivah) immerses only after sunrise;

If any of them was done after dawn, it is Kosher. (L'Chatchilah we wait for sunrise, lest one err.)

(Rav Masnah): Our Mishnah is R. Yosi (who says that one who reads Keri'as Shema inaudibly to his own ears is not Yotzei. Therefore, a Cheresh cannot read the Megilah.)

(R. Yosah): We thought to say that R. Yosi and Rabanan argue about Shema, for it says "Shema" (R. Yosi expounds that one must hear himself), but not for other Mitzvos (R. Yosi does not argue);

From Rav Masnah, who said that [our Mishnah] is R. Yosi, this teaches that Shema and all Mitzvos are the same. (R. Yosi and Rabanan argue about all Mitzvos.)

What is R. Yosi's reason? It says "v'Ha'aznta l'Mitzvosav" - your ears must hear what your mouth speaks.

(Rav Chisda): [Really, the Pesul] does not apply to a Cheresh. Our Mishnah taught [Cheresh] because he is normally taught with a lunatic and minor. (It is even like Rabanan.)

(R. Yosah): Presumably, Rav Chisda agrees that [the Mishnah in] Terumos (1:2, which says that a Cheresh who can speak but cannot hear, his Terumah is valid b'Di'eved), is R. Yosi. (He may not separate l'Chatchilah, for he cannot hear his own Brachah.)

Support: R. Chananyah came and said in the name of Rav Chisda that it is R. Yosi.

(R. Yosi Bei (the son of) R. Bun): You are forced to say that it is R. Yosi, for [the Reisha, 1:1] taught the first five [who cannot tithe even b'Di'eved], and it did not teach with them [a Cheresh who can speak. It taught a Stam Cheresh, who cannot speak nor hear.]

Implied suggestion: [Perhaps it is like everyone. It did not teach with the first five a Cheresh who can speak,] because their Terumah is not Terumah [but such a Cheresh, his Terumah is valid]!

Rejection: It taught (Mishnah 1:6) the latter five (whose Terumah is valid b'Di'eved), and it did not teach with them [a Cheresh who can speak. Surely it omitted him, because there is an argument about him; Rabanan permit l'Chatchilah!]

Conclusion: You must say that [Mishnah 2, about a Cheresh who can speak] is R. Yosi [and Rabanan disagree].