Question: Does megillas esther need sirtut?
Short Answer: Yes, megillas esther needs sirtut. According to most poskim, the entire megillas esther (and not just the first line) needs sirtut.
Explanation:
I. The Source
The Gemara (Megillah 16b) elucidates the meaning of the words of Megillas Esther (9:30) of “divrei shalom v’emes.” These words teach us that Megillas Esther needs sirtut (lines or grooves etched into the parchment under the letters) like “amitah shel torah” (which also needs sirtut).
Rashi (ibid) explains that “amitah shel torah" refers to a sefer torah, which needs sirtut based on halachah l’moshe m’sinai. Indeed, this is the opinion of the Rambam (Hil. Sefer Torah 7:4), that a sefer torah which lacks sirtut is pasul. The Kesef Mishnah (ibid) notes that this is like Rashi, and the source is likewise found in the Yerushalmi and is halachah l’moshe m’sinai.
Shulchan Aruch (Y”D 271:5) agrees, that a sefer torah requires sirtut, and if it is lacking, the sefer torah is pasul.
Similarly, Shulchan Aruch (O”C 691:1) holds that Megillas Esther needs sirtut "like the torah itself."
II. How Much Sirtut?
The Orchos Chaim M’Luniel (Megillah, 11) holds that Megillas Esther only needs sirtut on the first line. Unlike sefer torah which needs sirtut on the entire sefer, Megillas Esther suffices with sirtut only for the first line, which will then serve as sirtut for the subsequent lines. The Beis Yosef (O”C 691:1) cites the Orchos Chaim without mentioning any other dissenting opinions. Notably, the Beis Yosef does not discuss how many lines require sirtut in the Shulchan Aruch (ibid).
The Darkei Moshe (ibid) attacks the Beis Yosef, wondering why he cites the Orchos Chaim without noting that “the entire world” disagrees with this opinion and rather holds that the entire Megillas Esther requires sirtut like by sefer torah. The Darkei Moshe, however, does not comment on this issue in the Rama.
The Magen Avraham (O”C 691:1) does address this issue, ruling that only the first line of Megillas Esther requires sirtut. Not surprisingly, the Vilna Gaon (Biur HaGra) and R’ Akiva Eiger vehemently disagree with the Magen Avraham, as there is no reason for Megillas Esther to be different than sefer torah. Only writings that do not require sirtut, like t’fillin, only customarily have sirtut on the first line to help write clearly.
The Mishnah B’rurah (O”C 691:5) is thus clear that Megillas Esther requires sirtut throughout, against the ruling of the Magen Avraham. See Shaar Hatzion (1). However, the Mishnah B’rurah (6) does allow for some small parts of Megillas Esther to be lacking sirtut, as you can anyway be missing parts of the klaf of Megillas Esther and it will still be kosher.
III. The Dissenting Tosafos
Tosafos (Menachos 32b & Gittin 6b) understands the Gemara (Megillah ibid) differently. In truth, a sefer torah does not require -- and does not get -- sirtut. Therefore, when the Gemara says that Megillas Esther requires sirtut like “amitah shel torah," this means it needs sirtut like mezuzah. Mezuzah is called “amitah shel torah" because it contains "kaballas ol malchus shamayim.” The Tosafos HaRosh (Megillah ibid) takes it a step further, calling mezuzah the “primary emunah and yira’ah.”
But what does this mean? Why is mezuzah the paradigm of “malchus shamayim?” What is the connection to Megillas Esther?
IV. The Answers
First, the sefer Yemei Purim (R’ Dovid Cohen, p.364) explains that “amitah shel torah” refers to mezuzah, because mezuzah contains the parsha of krias shema, which includes “shema yisroel Hashem elokeinu Hashem echad.” The Gemara (Pesachim 50a) expounds on a similar posuk “v’haya Hashem l’melech ... yehiye echad u’shemo echad” - which refers to olam haba’ah. The Gemara asks why Hashem is not “echad” nowadays and answers that nowadays we make a different b’rachah (“dayan haemes”) on bad things, but in olam haba’ah, it will be all good.
Based on this, the sefer Yemei Purim explains that mezuzah represents that even bad things are actually good. This is the lesson of mezuzah, that Haman’s apparent ascension and threats to the Bnei Yisroel was actually a grand plan of Hashem to elevate the Bnei Yisroel.
Second, the Gedulas Mordechai (Shatzer Rav, Purim, p.202) also understands “amitah shel torah" as referring to the first posuk of shema. Amazingly, he cites a Tikkunei Zohar who explains that Amalek’s goal (“milchama l’Hashem b’amalek m’dor dor”) was to change the letter daled in "echad” to a reish (“dor dor”), thereby saying that there are other deities, chas v’sholom. We therefore do sirtut, to ensure that the daled has the little "kotz” on top of it to differentiate it from a reish. This is the connection of Megillas Esther, about Haman, the descendant of Amalek, and shema in mezuzah.
Third, the hakdama to sefer Mishnas Stam (R’ Avraham Kahan) sets forth the idea that mezuzah is the paradigm of a mitzvah protecting our gashmius (inside our homes). This is connected to Purim, where the entire neis was through teva/gashmiyus methods. This teaches us that Hashem’s presence exists everywhere.
Fourth, the sefer Tiferes Elimelech (R’ Tzvi Waxman, zt”l, pp.124-125) suggests a beautiful idea. He proves that there are two aspects of kabbalas hatorah, acceptance of ol malchus shamayim and acceptance of the mitzvos themselves. The first aspect is represented by the first of the aseres hadibros (“anochi”), which was nevertheless “repeated” in the second dibra (“lo yehiye”) in order to include the latter aspect (kabbalas mitzvos). This explains why Hashem had to hold a mountain over the Bnei Yisroel and force them to accept the torah even though they previously proclaimed “naaseh v’nishma.” They had accepted the mitzvos (latter aspect) with these words, but never actually willingly accepted the first aspect (kabbalas ol malchus).
This is why mezuzah is “amitah shel torah," continues the Tiferes Elimelech. Mezuzah represents krias shema which is the first aspect - kabbalas ol malchus. This was only willingly accepted (“kiymu v’kiblu”) on Purim, as the Bnei Yisroel now not only reaccepted mitzvos, but accepted ol malchus shamayim. Thus, Purim represents a “mezuzah” (opening) to geulah, when we will fully accept ol malchus shamayim.
Rabbi Ephraim Glatt, Esq. is the Associate Rabbi at the Young Israel of Kew Gardens Hills, and he is a Partner at McGrail & Bensinger LLP, specializing in commercial litigation. Questions? Comments? Email This email address is being protected from spambots. You need JavaScript enabled to view it..
