Question (R. Elchanan): Why does R. Yehoshua need to teach that Ono was surrounded from the days of Yehoshua?

A Mishnah (Erchin 32a) explicitly teaches this!

Answer: Since he needed to teach about Lud and Gei ha'Charashim, he taught Ono with them.

Question: Why don't we ask like this in the last Perek of Erchin?

Answer: There, it taught only Ono. It knew that we could answer that there were two cities called Ono;

However, here, there are three. We cannot say that all of them had other cities with the same name.

Inference: This connotes that women can exempt others of their Chiyuv, since it did not say to hear Mikra Megilah.

Support: Also in Erchin (2b) it says that everyone is Kosher to read the Megilah;

We ask whom "everyone is Kosher" includes, and answer that it includes women. This connotes even to exempt men.

Question: The Tosefta explicitly teaches that a Tumtum cannot be Motzi Mino (people like him) and not Eino Mino (people unlike him). An Androginus can be Motzi Mino, but not Eino Mino.

Surely, a woman is no better than an Androginus!

Strengthening of question: Also Bahag rules that a women can be Motzi Minah (women), but not men.

Answer: One might have thought that their reading does not help even to exempt women;

[The Mishnah in Erchin] teaches that this is not so. Everyone is obligated to hear - slaves, women and children.

Explanation #1 (Rashbam): The miracles were primarily through women.

I.e. Purim was through Esther, Chanukah was through Yehudis, and we were redeemed from Mitzrayim in the merit of virtuous women in the generation.

Question: "Eiven they were in the miracle" connotes that they were secondary. According to the Rashbam, it should have said "since* they were in the miracle"!

Explanation #2 (Tosfos): Rather, ["even they were in the miracle"] means that also they were in danger of extermination.

Similarly regarding Pesach, they are enslaved to Paro in Mitzrayim. Also regarding Chanukah, the decree was very much on them. (Rashi Shabbos 23a - it was decreed that an officer have relations with every girl before her Chupah.)

Question: Regarding Matzah, why do we need a Hekesh to teach that whoever has the Isur to eat Chametz, has an Aseh to eat Matzah [to obligate women]?

We already know this, for they were in the miracle!

Answer #1: Due to this reason, we would obligate them only mid'Rabanan. The Hekesh [obligates them mid'Oraisa].

Answer #2 (R. Yosef Ish Yerushalayim): One might have thought to exempt them due to the Gezeirah Shavah "Chamesh Esre- Chamesh Esre" from Sukos [from which women are exempt], like I explained in Pesachim (43b DH Salka).

Pesak: Some do not say "k'Shem...", because Chachamim taught that one should not request his needs in the first three or last three Berachos.

Note: If one forgot Al ha'Nisim in Birkas ha'Mazon, when he reaches "ha'Rachaman Hu Yezakeinu", he says "may the Merciful One do miracles for us like he did for our fathers... ", and then says it. It seems that "k'Shem...", is a similar text.

Rejection: This is foolish. This applies only to one who prays in the singular. It is permitted for the Tzibur!

Support of Pesak: However, it seems that one should not say it for another reason, for Chachamim said that everything for the future was enacted in the future tense;

Note: The Rashash says that Tosfos refers to the Yerushalmi that the Rif and Rosh cite, unlike the Hagahah that cites Pesachim 117b.

Matters of thanks were enacted in the past tense. This is why they enacted Al ha'Nisim in it (Tefilah, or Hoda'ah) in the past.

The order of Ma'ariv: On the night of the 14th, after Ma'ariv, he (the Shali'ach Tzibur) says full Kaddish, and then he reads the Megilah;

He blesses three Berachos before it, and one Berachah after it, until ha'Kel ha'Moshi'a.

After he finishes, he stands in front of the Aron and says "v'Atah Kadosh." We do not begin u'Va l'Tziyon, because there is no redemption at night.

If it is Motza'ei Shabbos, he says "vi'Hi No'am" first.

When he wants to read, he spreads out the entire [Megilah] like a letter. He does not roll it and read, the way we read a Sefer Torah.

The order of Shacharis: In the morning he prays 18 Berachos, and says Al ha'Nisim in Hoda'ah (Birkas Modim).

He does not say "k'Shem...", because the entire Berachah is in the past tense. Therefore, we should not say in it something for the future.

Afterwards, he says [half] Kaddish until d'Amiran [b'Alma], holds the Sefer Torah, and three people read Parshas "va'Yavo Amalek", even though it has only nine verses.

He does not return the Sefer to its place [in the Aron]. Rather, he sits and holds it in his hands until they read the Megilah.

He blesses on it like he did at night, like I explained in this Tosfos. After, he says Tehilah (l'David, i.e. Ashrei) and u'Va l'Tziyon.

We do not say La'Menatze'ach, for it says in it "[Yom] Tzarah", and we do not mention [affliction] on Purim.

Similarly, we do not do Nefilas Apayim on the 14th and 15th, because it says "Yemei Mishteh u'Simchah."

We say [for the Shir Shel Yom] "la'Menatze'ach Al Ayeles ha'Shachar", for downfall of Resha'im is written in it. The same applies on the night of the 14th. (It seems that the custom was to say it at night. Yalkut Yosef (Mo'adim Hilchos Purim) says to say it before Ma'ariv.)

[In Shacharis] he says Pitum ha'Ketores and the entire Seder [of Korbanos] like on a weekday.

Assertion: [We expound Hilchos Purim on Purim] only [if it falls] on Shabbos, since we do not read the Megilah due to Rabah's decree [lest one carry it in Reshus ha'Rabim).

This is not needed on a weekday, for we read the Megilah, and there is great publicity of the miracle.

Explanation: We ask why [R. Yehoshua ben Levi] taught about Purim, for which we do not expound [its laws] 30 days beforehand, therefore, we should expound [its laws] on the day;

Even Yom Tov, for which we expound 30 days beforehand, even so we expound its laws on the day!

Source (Beraisa - 32a): "Va'Ydaber Moshe Es Mo'adei Hash-m..."

Explanation (Ri): Even though one blesses Shehecheyanu at night, he blesses it again during the day, for the primary Pirsumei Nisa is through the day reading.

Support #1: It says "v'Laylah v'Lo Dumiyah Li." I.e. even though one reads during the day, he is obligated to read at night.

The primary [reading] is during the day, for the verse mentioned it first.

Also the primary meal is during the day, like it says below (7b) that if one ate [Seudas Purim] at night, he was not Yotzei.

Support #2: "Nizkarim v'Na'asim" equates mentioning (reading the Megilah) to doing (the Seudah). Just like the primary doing is during the day, also mentioning.

Question: Why don't we say that he will take it from Reshus ha'Yachid to Reshus ha'Rabim? It is more common to do so [than to start carrying it in Reshus ha'Rabim and stop there, in order to be liable]!

Answer #1: People do not err from Reshus ha'Yachid to Reshus ha'Rabim. However, sometimes when the Megilah is already in Reshus ha'Rabim, one will take it four Amos with himself.

Answer #2: We did not mention from Reshus ha'Yachid to Reshus ha'Rabim, for sometimes one is not Chayav Chatas for this;

E.g. he did Akirah (picked it up) without intent for this, e.g. he was clearing things out from one corner to another, and reconsidered to take it out, he is exempt for this reason (Shabbos 5a).

Implied question: Why didn't we decree to forbid Bris Milah on Shabbos [due to this concern]?

Answer #1: We did not, because Bris Milah is severe. Thirteen covenants were made over it.

Answer #2: One cannot circumcise unless he is expert, due to danger. (We are not concerned lest an expert forget, and carry.)

Question #1: Why may we blow the Shofar on Motza'ei Yom Kipur? One may not do Melachah until he is Mavdil (says Havdalah)!

Question #2: Also, perhaps one will go to an expert [to teach him how to blow], like we are concerned regarding Rosh Hashanah that falls on Shabbos. If so, we should be concerned for this decree also here (Motza'ei Yom Kipur)!

Answer (to Question #1 - Ri): Teki'as Shofar is a Chachmah (skill), and not a Melachah.

Answer #1 (to Question #2 - Ri): We are not concerned lest he go to an expert for the sake of one Teki'ah, which is a mere commemoration of [Teki'as Shofar in] Yovel;

One does not need [to ask an expert] so much, [un]like one needs for the Torah Mitzvah on Rosh Hashanah, and 30 sounds are needed.

Note: The Rashash points out that at the time of the Mishnah, they blew only three Teru'os, with a Teki'ah before and after each, like the Torah requires, and even so we decreed to blow on Shabbos. Nowadays we blow 30 due to Sefekos about what is Teru'ah, and another 70 that are purely mid'Rabanan.

Answer #2 (to Question #2 - Rashbam): Only regarding Shabbos and Rosh Hashanah when [the Mitzvah is on a day when Melachah is forbidden, so] if he carries it four Amos in Reshus ha'Rabim there is a Torah Isur, surely we are concerned;

However, on Motza'ei Yom Kipur, even if he takes it four Amos in Reshus ha'Rabim, it is only an Isur mid'Rabanan [of Melachah before Havdalah], surely we do not decree, for this would be a decree due to a decree.

Implied question: We must say that Rav Yosef does not argue with Rabah's reason, for there is no other reason for Shofar and Lulav (to uproot these Mitzvos when they fall on Shabbos. Why does he give another reason?)

Answer: Even so, he says another reason here, for there is a Nafka Minah (practical difference);

In the Mikdash, there is no Shevus (mid'Rabanan decrees), and even so it is forbidden due to Rav Yosef's reason.