Hello kollel!
Two part question. From what I understand, Raba's decree which is why we don't read Megillah, blow shofar or take lulav on Shabbat is so that no one is tempted to go to a baki and learn how on shabbos and would come to carry.
First question, what is the skill required in taking a lulav that someone would go to baki at all? Or is the decree against lulav something else?
Second, why do we dafka read many (all?) of the other megillot on Shabbat (Ruth, kohelet). Is it bc those reading aren't required for a mitzvah so there's less worry someone would be tempted to go to a baki?
Thank you!
Josh
1) The skill of the Mitzvah of Lulav is performing the Na'a'nu'im (waving the Lulav) correctly. Although one fulfills the Mitzvah by simply holding the Lulav, the Mitzvah b'Shleimusah (more complete performance of the Mitzvah) requires Na'a'nu'im. See Sukah 37b, Tosfos Pesachim 7b (DH b'Idna), and Rambam, Hilchos Lulav 7:9.
2) In Yeshivos they usually say something close to what you suggest: Mikra Megilas Esther is a Chovas ha'Yachid (obligation on the individual) while reading the other Megilos is a Chovas ha'Tzibur (communal obligation). The Gezeirah of Rabah pertains only to Chovos ha'Yachid where there is a danger that a person might come to be Mechalel Shabbos in order to fulfill his personal obligation.
To further clarify this distinction: every individual is obligated to do a Chovas ha'Yachid such as Megilas Esther or Kidush ha'Yom. One can be Yotzei these Mitzvos by having someone else recite them and be Motzi him via Shome'a k'Oneh, where it is as if he recited it himself.
The Chovas ha'Tzibur, on the other hand, obligates a Minyan to read the other Megilos rather than requiring each individual member of the Minyan. Therefore, the Ba'al Korei who reads these Megilos is not being Motzi each individual through Shome'a k'Oneh, but simply enabling the Minyan to hear the Megilah being read. Each individual is not required to read these Megilos but only to hear them read as part of the Tzibur. (As an aside, most hold that Keri'as ha'Torah is also a Chovas ha'Tzibur.)
Another possible distinction is that the Mitzvah of Mikra Megilas Esther is from the Gemara, while reading the other Megilos is based on Masechas Sofrim (later than the Talmud), and according to some is therefore not a Mitzvah d'Rabanan but only a Minhag.
Avraham Phillips
Thank you! A follow up which came up too. Why doesn't the decree prevent the Pesach Seder on shabbos? There's lots of things there someone would run to a baki for....
Thank you and good shabbos!
This question was raised by many Acharonim, and, frankly, I'm not excited by any of the answers I've seen so far.
Perhaps one can answer that in all these Mitzvos there are two aspects, the basic Pe'ulas ha'Mitzvah (the action), and there are also the parameters and technical details of how and when the Mitzvah should be performed.
The Mitzvah of Megilah, for example, entails the act of reading, as well as the technical details of how to perform the Mitzvah that include the minimum that must be read, the correct time, and the Halachos of what is needed for a Kosher Megilah, etc.
In all three Mitzvos that the Gezeirah of Rabah applies to, knowledge of both the basic Pe'ulas ha'Mitzvah, and the Dinim of how to perform the Mitzvah, may not be widespread. The Mitzvos of the Seder night have a Pe'ulas ha'Mitzvah of eating, a simple instinctual action, whereas only the Dinim need to be learned.
Avraham Phillips
Could it also be bc the seder is done at home and the others which are covered under the decree of rabah are done more in shul/public?
That's an interesting distinction, but being in the presence of a Tzibur might be grounds for greater leniency since those present might remind one not be Mechalel Shabbos. (This might be part of the reason that Gezeirah d'Rabah does not apply to a Chovas ha'Tzibur.)
In truth, all the Mitzvos that are affected by Gezeirah d'Rabah do not require a Minyan, even though they are normally done b'Tzibur, and it would be seem to be difficult to attribute this reason to distinguish between Leil ha'Seder and the other Mitzvos.
Avraham Phillips