Inference: He holds that one may read it by heart.

Objection: How can he (Shmuel) argue with the Stam Mishnah below (17a), which says that if one read it by heart, he was not Yotzei?

Strengthening of objection: Also Rav said below (19a) that one must write it and sew it with sinews. Also R. Yochanan said (19a) that if one read it among Kesuvim he was not Yotzei!

Answer: [Shmuel] means that it was not given through Ru'ach ha'Kodesh to write it, but mid'Rabanan it was given to be written and read.

Question - Citation (Yoma 29a): Esther is compared to dawn. Just like [dawn, the beginning of] morning is the end of the night, Esther is the last of the miracles;

The Gemara asked that Chanukah occurred afterwards, and answered that [Purim] was the last miracle given to be written.

Citation (cont.) Question: This is good according to the opinion that it was given to be written. However, according to the opinion that it was not given to be written, how can we answer?

Suggestion: What was given to be written mid'Rabanan is called writing.

Rejection: If so, the question returns. Chanukah was given to be written mid'Rabanan, in Megilas Ta'anis!

Answer (R. Elchanan): The Heter to write helps more for Megilah. It requires sinews, Sirtut (a horizontal line to ensure that the writing is straight) and several matters not required in Megilas Ta'anis.

Question: We can ask also according to Shmuel!

Rava himself said (Shabbos 88a) [we learn from here] that Yisrael accepted the Torah a second time in the days of Achashverosh.

Inference: He needs the verse for another Drashah!

Answer: This is not considered a question, for we can learn both of these from the verse;

This is unlike the other questions. They totally contradict the others' reasoning.

Explanation: [Rav Nachman cited the end of Rav Yosef's verse, for] the Reisha of the verse shows only [that Purim will not cease from] the Yisre'elim of that generation. (This does not prove that it was said with Ru'ach ha'Kodesh.)

Citation (Yerushalmi): Arurah Zeresh Beruchah Esther Arurim Kol ha'Resha'im Beruchim Kol ha'Yehudim. (Our Gemara connotes that one says Arur Haman and Baruch Mordechai. The Yerushalmi adds other things to say.)

Explanation: We must say that it means that there is no Melachah forbidden on Shabbos that is not forbidden on Yom Tov, except for Ochel Nefesh;

However, there are other distinctions between them. This (Shabbos) has Misah (for one who does Melachah), and this (Yom Tov) is a Lav.

Inference: Since they argue only about Machshirin, this implies that one may make the food itself on Yom Tov, even though it was possible from Erev Yom Tov.

We learn from R. Yehudah to Rabanan. They argue with him only about Machshirin.

Question - Citation (Shabbos 95a): If one milked, curdled milk or made cheese or removed cakes of honey from a hive, on Shabbos b'Shogeg, he is Chayav Chatas. If he did so on Yom Tov b'Mezid, he gets 40 lashes.

This is Ochel Nefesh! (The Torah permits it on Yom Tov.)

Implied suggestion: [Our Tana'im hold like] Rabanan, who say there that both of these (i.e. on Shabbos and Yom Tov) are forbidden only mid'Rabanan.

Rejection: Chachamim agree that one is lashed for an Av Melachah!

Answer: Surely, Ochel Nefesh that would spoil if one did it yesterday (before Yom Tov) one may do it on Yom Tov;

However, Ochel Nefesh that is better when it is done from yesterday, e.g. the case in Shabbos 95a, one may not do it on Yom Tov;

However, Machshirin, which do not spoil when they are done from yesterday, surely we distinguish between when it was possible [before Yom Tov] and when it was not!

Rashi's opinion: It was included in "v'Nichresu ha'Nefashos ha'Osos."

Question: If so, it should have said "Achoso" was included in the Klal, i.e. "v'Nichresu ha'Nefashos. [The Torah] should not have written Kares regarding it!

Answer: Rather, the Gemara means that Chayavei Kerisos were in the Klal, i.e. in the category of [Aveiros for which there are] lashes;

Each one of them has a Lav. Why does it say Kares regarding Achoso without a Lav? The Kares is not needed, for it was included in "v'Nichresu"!

[The Gemara answers that] it was written to teach that there is [only] Kares [but no lashes]. We learn from it to all other [Chayavei Kerisos] like the law of something that was in a Klal [and left the Klal to teach... it left to teach about the entire Klal. This is the eighth of R. Yishmael's 13 Midos.]