Yerushalmi Megilla 2:1 (18b)
Interpretation:
Mishna:
One who reads the Megilla out of order does not fulfil his obligation....
Gemara:
(An interpolation from the Talmud Bavli: In the case of Krias Shema, we know the source for the requirement to read it in order, and that is the words) V'hayu, which we understand to mean "exactly as written in the Torah."
The rule of our Mishna, stated regarding Megilla, applies as well to Hallel and Krias Shema.
(Returning to Yerushalmi:)
In the case of Megilla, because it states Kiksavam, meaning "as written."
What is the source for requiring Hallel to be read in order?
Because it says "From place to sun rises to where it sets, God's name is praised." This implies that order is essential, to begin from the beginning and proceed to the end.
Another proof: Because the concepts expressed in the Hallel are written chronologically:
B'tzeis refers to the redemption from Egypt.
Lo Lanu speaks of our time in the current exile.
Ahavti speaks of the time after Mashiach comes.
Isru Chag is the days of Gog u'Magog.
Eili Attah is the ultimate and final goal of the future.
With this Yerushalmi, we understand why Hallel is split at the seder, with the first half before the meal and the second half after.
The first half sings of the redemption from Egypt, and then prayerfully speaks of our condition as free men who await the return of the Shechina and all of Klal Yisrael to the land, and asks Hashem's protection during our exile. After we finish "Pesach, Matza, and Maror," the Hallel after the meal deals with the future God promised us, and although the wait seems endless, we sing about the wonders and joy that we will all experience when God fulfils His promise.
This year, at our lonely sedarim, as we celebrate the Geulas Mitzrayim, let us hopefully and confidently and joyously sing of the Geula Ha'asida.
משנה:
הקורא את המגילה למפרע לא יצא קראה על פה קראה תרגום בכל לשון לא יצא אבל קורין אותה ללעוזות בלעז והלועז ששמע אשורית יצא:
גמרא:
דכתיב (אסתר ט) ככתבם
קראה על פה לא יצא דכתיב ככתבם קראה תרגום לא יצא דכתיב ככתבם: בכל לשון לא יצא: דכתיב ככתבם וכלשונם
ר' יונה אמר תנה נחמן בר אדא ר' יוסה אמר תנה נחמן סבא (דברים ו) והיו כדרך הוייתן יהיו ותני אף בהלל ובקרית שמע המגילה כן ניחה בקריאת המגילה דכתיב ככתבם ברם בהלילא בגין דכתיב (תהילים קי״ג:ג׳) ממזרח שמש עד מבואו מהולל שם ה' מהולל שם ה' ממזרח שמש עד מבואו מה את שמע מינה א"ר אבין עוד היא אמורה על סדר (תהילים קי״ד:א׳) בצאת ישראל ממצרים לשעבר (תהילים קט״ו:א׳) לא לנו ה' לא לנו לדורות הללו (תהילים קט״ז:א׳) אהבתי כי ישמע ה' לימות המשיח (תהילים קי״ח:כ״ז) אסרו חג בעבותים לימות גוג ומגוג (תהילים קי״ח:כ״ח) אלי אתה ואודך לעתיד לבא
Interpretation:
Mishna:
One who reads the Megilla out of order does not fulfil his obligation....
Gemara:
(An interpolation from the Talmud Bavli: In the case of Krias Shema, we know the source for the requirement to read it in order, and that is the words) V'hayu, which we understand to mean "exactly as written in the Torah."
The rule of our Mishna, stated regarding Megilla, applies as well to Hallel and Krias Shema.
(Returning to Yerushalmi:)
In the case of Megilla, because it states Kiksavam, meaning "as written."
What is the source for requiring Hallel to be read in order?
Because it says "From place to sun rises to where it sets, God's name is praised." This implies that order is essential, to begin from the beginning and proceed to the end.
Another proof: Because the concepts expressed in the Hallel are written chronologically:
B'tzeis refers to the redemption from Egypt.
Lo Lanu speaks of our time in the current exile.
Ahavti speaks of the time after Mashiach comes.
Isru Chag is the days of Gog u'Magog.
Eili Attah is the ultimate and final goal of the future.
With this Yerushalmi, we understand why Hallel is split at the seder, with the first half before the meal and the second half after.
The first half sings of the redemption from Egypt, and then prayerfully speaks of our condition as free men who await the return of the Shechina and all of Klal Yisrael to the land, and asks Hashem's protection during our exile. After we finish "Pesach, Matza, and Maror," the Hallel after the meal deals with the future God promised us, and although the wait seems endless, we sing about the wonders and joy that we will all experience when God fulfils His promise.
This year, at our lonely sedarim, as we celebrate the Geulas Mitzrayim, let us hopefully and confidently and joyously sing of the Geula Ha'asida.
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