Reading the Megillah on Shabbos in the Beis Hamikdash
One of the rarer calendar occurences is when Purim falls out on Friday and Shushan Purim falls on Shabbos. Since the Megillah is not read on Shabbos, the residents of Yerushalaim and other ‘walled cities from the time of Yehoshua’ read the Megillah on Friday instead[1].This is similar to the Halacha that the Shofar is not blown when Rosh Hashana falls on Shabbos.
When Rosh Hashana fell on Shabbos, they would still blow the Shofar in the Beis Hamikdash[2], even though it was not blown elsewhere. So, the question is, would they likewise read the Megillah in the Beis Hamikdash on Shabbos in such a year?
Background
The festival of Purim is celebrated on the 14th of Adar. Cities that were walled in the times of the conquest of Yehoshua (such as Yerushalaim), observe Purim on the following day, the 15th of Adar.
The Mishna teaches that in certain circumstances, the residents of small villages may read the Megillah earlier on the market day, even on the 11th, 12th or 13th of Adar[3].
The opening Mishna of Mesechta Megillah teaches that if Purim falls on a Friday, the residents of the walled cities read the Megillah a day earlier, on the 14th of Adar.
If Purim falls on a Shabbos, the Mishna rules that the villages and large unwalled cities read the Megillah on the market day (Thursday) which would be the 12th of Adar. The walled cities will read on their regular day, the 15th of Adar which is Sunday.
According to our fixed calendar, Purim cannot fall out on Shabbos. However, when Rosh Chodesh used to be declared by the Beis Din based on the sighting of the new moon by witnesses, this was a possibility. In our fixed calendar, Purim can fall on a Friday, as it does this year, resulting in Shushan Purim falling out on Shabbos.
No Megillah on Shabbos
According to all of the opinions of the sages and the rulings in the Mishna quoted above, it is clear that the Megillah is not read on Shabbos.
The Gemara presents two reasons for this;
Rabbah teaches that it is because every person is obligated in the Mitzvah of reading (or hearing) the Megillah, but not everyone is proficiently expert to read it themselves. The sages were concerned that someone may come to carry the Megillah to an expert to read it for them and thereby violate Shabbos by carrying 4 Amos in the public domain[4].
Because of this concern, the sages enacted a Gezeira that if Purim falls out on Shabbos the Megillah is not read. In Halachic literature, this Gezeira is known as the Gezeira of Rabbah[5]. It is for is same reason that we do not blow the Shofar when Rosh Hashana falls on Shabbos and why we do not shake the Lulav when Sukkos falls on Shabbos[6].
Rav Yosef offers a different reason for not reading the Megillah on Shabbos. He explains that it is because the poor people wait anxiously for the Megillah reading (literally their eyes are lifted up to the Megillah reading).
One of the Mitzvos of Purim is to give Matanos L’evyonim – gifts to the poor. Rav Yosef teaches that these gifts were given at the time of the Megillah reading[7] (presumably because that is when people would gather and these gifts could be distributed).
Rav Yosef teaches that because the Matanos L’evyonim cannot be given on Shabbos, the reading of the Megillah is brought earlier to a weekday. This is so these gifts can be distributed and the poor will not be deprived of them.
The Gemara supports Rav Yosef’s ruling with a Tosefta[8] which teaches that when the residents of small villages would read the Megillah on one of the earlier dates, they would give Matanos L’evyonim on that same day because of the principle that the eyes of the poor await the reading of the Megillah. The Mitzvah of the festive meal would be observed in its regular time (i.e. the 14th of Adar).
[Rav Yosef’s argument is relevant in the Halachos of Purim this year. When Shushan Purim falls on Shabbos, the Mitzvos of Purim are spread over the 3 days for the residents of the walled cities – hence the name Purim Meshulash.
The Megillah (as per the Mishna) is read on Friday. According to the Shulchan Aruch[9], the Seudas Purim and Mishloach Manos are observed on Sunday. Matanos L’evyonim is given on Friday when the Megillah is read because of the ‘eyes of the poor’.
Even though the Matanos L’evyonim could be given on Sunday (like the Mishloach Manos), the Poskim explain that after hearing the Megillah and the miracle, people will be more generous with their Matanos L’evyonim].
Do Rabbah and Rav Yosef agree?
Tosfos[10] explains that we must assume that Rav Yosef also agrees with Rabbah – that the reason for not reading the Megillah on Shabbos is also due to the concern that someone may come to carry the Megillah.
Rav Yosef’s reason – that the poor anticipate the reading of the Megillah – would not be applicable in the case of Shofar and Lulav. Yet everyone agrees that the Shofar is not blown and the Lulav is not taken on Shabbos. This must be due to the concern of carrying, which would equally apply to the Megillah.
Rav Yosef is coming to add an additional reason to forbid reading the Megillah on Shabbos.
Megillah in the Beis Hamikdash - Tosfos
What is the need for Rav Yosef’s additional reason? If the Megillah reading would be suspended on Shabbos anyways due to the concern of carrying, why is his additional reason necessary?
Tosfos explains that there is still a practical difference between these reasons (Nafka Mina), making them both necessary. The Nafka Mina would be whether the Megillah could be read in the Beis Hamikdash on Shabbos.
Even though the Shofar is not blown when Rosh Hashana falls on Shabbos, in the Beis Hamikdash the Shofar was blown[11]. Similarly, the Lulav would be taken on the first day of Sukkos in the Beis Hamikdash.
This is because of the principle Ein Shevus Bamikdash, that the protective Rabbinic laws of Shabbos do not appy in the Beis Hamikdash. Being one of these protective laws, the Gezeira of Rabbah did not apply in the Beis Hamikdash.
According to Rabbah’s view that the only reason for not reading Megillah on Shabbos is the Gezeira of Rabbah, reading the Megillah would be observed in the Beis Hamikdash on Shabbos just like the blowing of the Shofar.
However according to the additional reason of Rav Yosef, the Megillah would not be read in the Beis Hamikdash on Shabbos.
The requirement of reading the Megillah must be read at a time when Matanos L’evyonim could be given, applies equally in the Beis Hamikdash.
On Shabbos one would not be able to give Matanos L’evyonim since money (the typical form of Matanos L’evyonim) is Muktzah and cannot be handled on Shabbos. Even though one may give Matanos L’evyonim with food and other goods, these cannot be carried to the Beis Hamikdash on Shabbos.
Therefore, even though the Gezeira of Rabbah would not be applied in the Beis Hamikdash, Rav Yosef’s concern for the ‘eyes of the poor’ would remain in effect and the Megillah would not be read.
The Rambam[12] writes that the Megillah is not read on Shabbos because of the Gezeira that one may come to carry the Megillah in the Reshus Harabim. He only brings the reason of Rabbah.
The Hagahos Maimonios points out that the Rambam specifically brings this reason and not that of Rav Yosef.
According to the conclusion of Tosfos, by accepting the reason of Rabbah, the Rambam would permit the reading of Megillah in the Beis Hamikdash on Shabbos.
In contrast to Tosfos, the Pnei Yehoshua[13] explains that Rav Yosef disagrees with the reason of Rabbah. Whilst the reason for not blowing Shofar or taking the Lulav on Shabbos is certainly because of the concern that it may lead to carrying, he explains that Rav Yosef does not share that concern in the case of the Megillah.
Shofar and Lulav are both Biblical Mitzvos. Due to their stringency, there is a concern that some may think that these Mitzvos override Shabbos, making the Gezeira necessary. Since the Mitzvah of Megillah is only Rabbinic, no one would think that it should override Shabbos that would warrant making a Gezeira.
The Turei Even[14] makes a similar distinction. He writes that for a Biblical Mitzvah (Shofar and Lulav), people are preoccupied and ‘in-a-rush’ to perform them and may come to carry. Since this is a likely scenario, Chaza”l made a Gezeira. It is less likely that people will be so urgent and hurried to fulfil a Rabbinic Mitzvah and the concern of coming to carry is less likely, making a Gezeira unnecessary.
This would explain why Rav Yosef requires a different reason for not reading the Megillah on Shabbos. Rabbah maintains that there is the concern of carrying even for Rabbinic Mitzvos[15].
Other authorities
The Sfas Emes challenges Tosfos’ assertion, suggesting that even according to Rabbah, it is possible that the Megillah would not be read in the Beis Hamikdash on Shabbos.
The reason why the Shofar is sounded in the Beis Hamikdash on Shabbos is because this would be the only place where this important Mitzvah would be fulfilled. If the Gezeira of Rabbah was applied in the Beis Hamikdash, then the Shofar would not be blown anywhere in the world that year. Since the Shofar raises the remembrance of the Jewish people before Hashem, Chaza”l did not want to suspend it entirely.
In the case of the Megillah, the rest of the Jewish world would have read the Megillah on the preceding day and the Mitzvah would still be observed. Therefore, there would not be sufficient grounds to suspend the Gezeira of Rabbah in the Beis Hamikdash to allow the Megillah to be read there on Shabbos.
The Chasam Sofer[16] also makes a distinction between Shofar and Lulav and the reading of the Megillah.
According to one view, the principle Ein Shevus Bamikdash only applies to those “Shevus” laws that pertain to the Beis Hamikdash and the Avodah (Temple service) itself. However, “Shevus” laws that relate to outside of the Beis Hamikdash, do apply in the Beis Hamikdash (דשבות דמדינה לא התירו במקדש).
The Shofar and Lulav could be considered to be related to the Avodah. As such, not blowing Shofar or shaking Lulav lest one come to carry it on Shabbos would be a שבות דמקדש which does not apply in the Beis Hamikdash.
The Megillah is not related to the Avodah. Therefore, the “Shevus” of not reading the Megillah on Shabbos is a שבות מדינה, which would apply in the Beis Hamikdash as well. If so, even Rabbah would concur that the Megillah would not be read in the Beis Hamikdash.
The Cheshek Shlomo (Rabbi Shlomo Hakohen of Vilna) wrote to Rabbi Chaim Oizer Gordzinsky, questioning the reasoning of Rav Yosef and the suggestion of Tosfos that he would not permit the Megillah to be read in the Beis Hamikdash on Shabbos.
The halacha is that one may not enter Har Habayis with their money pouch[17]. If so, one would never be able to give Matanos L’evyonim at the time of reading the Megillah in the Beis Hamikdash, even on a weekday. This would render Rav Yosef’s rationale irrelevant. If so, he too should allow the reading of the Megillah on Shabbos in the Beis Hamikdash.
Rabbi Chaim Oizer responded[18] that Rav Yosef did not mean that in the place where they read the Megillah they would collect the money for the poor. אטו המקום גורם? When Rav Yosef (and the Tosefta) taught that the eyes of the poor await the reading of the Megillah, it is because those reading the Megillah will give Matanos L’evyonim on that day (but not necessarily at that place).
Further, the prohibition of ascending Har Habayis with one’s money pouch only applies if the pouch is on the outside of their garments, because this looks like one has come to do business, which would be a disgrace to the Beis Hamikdash. Carrying money in one’s pocket and giving Tzedaka would not be a disgrace as it is clear that one is giving Matanos L’evyonim[19].
The concern of Rav Yosef would therefore remain in affect and warrant pushing back the Megillah reading in the Beis Hamikdash as well.
Another rationale
The Gemara[20] teaches that from the words in the Megillah משפחה ומשפחה, we derive that even the families of the Kohanim and Leviim cancel their Temple service to come to hear the Megillah.
Some Rishonim[21] learn that this only applies where there will be time after the Megillah to complete the Avodah. If there would not be time, then the Avodah (being a Biblical requirement) takes precedence over the Megillah (which is only Rabbinic).
Other Rishonim[22] learn that the Megillah reading completely overrides the Avodah, even if there will not be time left in the day to complete the Avodah after the Megillah.
The Avodah of the Beis Hamikdash overrides the laws of Shabbos (for example, the Korbanos may be slaughtered and fires may be lit as part of the Avodah). Based on the above, we see that the Megillah overrides the Avodah of the Beis Hamikdash. Therefore, by logical deduction, the Megillah reading (in the Beis Hamikdash) should supersede the concern of carrying on Shabbos.
Summary
According to Tosfos, whether the Megillah is read in the Beis Hamkidash on Shabbos is dependent on the reasons of Rabbah and Rav Yosef. According to Rabbah the Megillah would be read, but not according to Rav Yosef.
The Rambam rules like Rabbah, suggesting that he would permit the Megillah to be read on Shabbos in the Beis Hamikdash.
According to the Sfas Emes and Chasam Sofer, even Rabbah would not necessarily permit the reading of the Megillah in the Beis Hamikdash on Shabbos.
According to the Cheshek Shlomo, it is possible that even Rav Yosef would allow the reading of the Megillah in the Beis Hamikdash on Shabbos.
Hilchesa Lemeshicha
There is a concept in the Gemara of “Hilchesa Lemeshicha”[23]. It is used to negate a ruling on the basis that it is not relevant nowadays and will only be relevant in the times of Moshiach and is therefore somewhat theoretical.
However, the Rebbe teaches that in our times, when we stand on the threshold of the Geulah, “Hilchesa Lemeshicha” is very relevant.
Concerning the study of Hilchos Beis Habechira (the laws of the Temple design) the Rebbe said[24] “now as we stand on the threshold of the Geulah we learn these halachos with the knowledge and certainty that they are not “hilchesa Lemeshicha”, but rather are הלכה למעשה בפועל – actual and relevant halachos.”
When Moshiach comes, together with the reinstated Sanhedrin, they will resolve all unresolved disputes and questions and determine whether the Megillah will be read in the Third Beis Hamikdash the next time Shushan Purim falls out on Shabbos[25].
[1] Shulchan Aruch Orach Chaim 688:6
[2] See Lift Tishrei edition Iyun Torah
[3] This is no longer practised.
[4] One would also violate Shabbos by carrying the Megillah from a private to a public domain. However, this concern is less likely because when transferring from one domain to another one is likely to remember that it is Shabbos. See Tosfos Megillah 4b.
[5] Even though this Gezeira was made by the early Tannaim (sages of the Mishna) many years before Rabbah (who was a Babylonian Amora) was born, the Gezeira is named after him as he is the one who teaches this as the reason.
[6] Gemara ibid
[7] This must refer to the daytime Megillah reading, because the Mitzvah of Matano L’evyonim cannot be fulfilled at night.
[8] Megillah 1:4
[9] OC 688
[10] Megillah 4b DH Verav Yosef
[11] See Lift Tishrei 5781 edition, Iyun Torah
[12] Hilchos Megillah 1:13-14
[13] Megillah 4b
[14] Megillah 4b
[15] In a similar case we find that Rabbah is concerned for carrying in non-Mitzvah matters, forbidding immersing vessels on Shabbos due to the same concern (Beitza 18a). Rav Yosef disagrees with this reasoning, teaching that it is because of a concern that a person immersing clothing (for impurity) may come to squeeze out the liquid and thereby violate Shabbos. He is not concerned that someone will carry the vessels to immerse them.
[16] Teshuvos Even Haezer 2:64. See also Shu”t Achiezer 3:73
[17] Yerushalmi Brachos 9:5
[18] Achiezer 3:73
[19] One would also carry money to the Beis Hamikdash to buy the Nesachim and Menachos for their Korban
[20] Megillah 3a and Arachin 4a
[21] Ran, Tosfos
[22] Rambam. See also Ritva Megillah 3a, Piskei Tosfos Arachin. See Ta”z OC 687:2
[23] See for example Sanhedrin 51 with Rashi and Tosfos
[24] Balak 5751
[25] This article is largely based on an essay by Rabbi Yehuda Zoldan, Moadei Yehuda Yeyisrael 5764
When Rosh Hashana fell on Shabbos, they would still blow the Shofar in the Beis Hamikdash[2], even though it was not blown elsewhere. So, the question is, would they likewise read the Megillah in the Beis Hamikdash on Shabbos in such a year?
Background
The festival of Purim is celebrated on the 14th of Adar. Cities that were walled in the times of the conquest of Yehoshua (such as Yerushalaim), observe Purim on the following day, the 15th of Adar.
The Mishna teaches that in certain circumstances, the residents of small villages may read the Megillah earlier on the market day, even on the 11th, 12th or 13th of Adar[3].
The opening Mishna of Mesechta Megillah teaches that if Purim falls on a Friday, the residents of the walled cities read the Megillah a day earlier, on the 14th of Adar.
If Purim falls on a Shabbos, the Mishna rules that the villages and large unwalled cities read the Megillah on the market day (Thursday) which would be the 12th of Adar. The walled cities will read on their regular day, the 15th of Adar which is Sunday.
According to our fixed calendar, Purim cannot fall out on Shabbos. However, when Rosh Chodesh used to be declared by the Beis Din based on the sighting of the new moon by witnesses, this was a possibility. In our fixed calendar, Purim can fall on a Friday, as it does this year, resulting in Shushan Purim falling out on Shabbos.
No Megillah on Shabbos
According to all of the opinions of the sages and the rulings in the Mishna quoted above, it is clear that the Megillah is not read on Shabbos.
The Gemara presents two reasons for this;
Rabbah teaches that it is because every person is obligated in the Mitzvah of reading (or hearing) the Megillah, but not everyone is proficiently expert to read it themselves. The sages were concerned that someone may come to carry the Megillah to an expert to read it for them and thereby violate Shabbos by carrying 4 Amos in the public domain[4].
Because of this concern, the sages enacted a Gezeira that if Purim falls out on Shabbos the Megillah is not read. In Halachic literature, this Gezeira is known as the Gezeira of Rabbah[5]. It is for is same reason that we do not blow the Shofar when Rosh Hashana falls on Shabbos and why we do not shake the Lulav when Sukkos falls on Shabbos[6].
Rav Yosef offers a different reason for not reading the Megillah on Shabbos. He explains that it is because the poor people wait anxiously for the Megillah reading (literally their eyes are lifted up to the Megillah reading).
One of the Mitzvos of Purim is to give Matanos L’evyonim – gifts to the poor. Rav Yosef teaches that these gifts were given at the time of the Megillah reading[7] (presumably because that is when people would gather and these gifts could be distributed).
Rav Yosef teaches that because the Matanos L’evyonim cannot be given on Shabbos, the reading of the Megillah is brought earlier to a weekday. This is so these gifts can be distributed and the poor will not be deprived of them.
The Gemara supports Rav Yosef’s ruling with a Tosefta[8] which teaches that when the residents of small villages would read the Megillah on one of the earlier dates, they would give Matanos L’evyonim on that same day because of the principle that the eyes of the poor await the reading of the Megillah. The Mitzvah of the festive meal would be observed in its regular time (i.e. the 14th of Adar).
[Rav Yosef’s argument is relevant in the Halachos of Purim this year. When Shushan Purim falls on Shabbos, the Mitzvos of Purim are spread over the 3 days for the residents of the walled cities – hence the name Purim Meshulash.
The Megillah (as per the Mishna) is read on Friday. According to the Shulchan Aruch[9], the Seudas Purim and Mishloach Manos are observed on Sunday. Matanos L’evyonim is given on Friday when the Megillah is read because of the ‘eyes of the poor’.
Even though the Matanos L’evyonim could be given on Sunday (like the Mishloach Manos), the Poskim explain that after hearing the Megillah and the miracle, people will be more generous with their Matanos L’evyonim].
Do Rabbah and Rav Yosef agree?
Tosfos[10] explains that we must assume that Rav Yosef also agrees with Rabbah – that the reason for not reading the Megillah on Shabbos is also due to the concern that someone may come to carry the Megillah.
Rav Yosef’s reason – that the poor anticipate the reading of the Megillah – would not be applicable in the case of Shofar and Lulav. Yet everyone agrees that the Shofar is not blown and the Lulav is not taken on Shabbos. This must be due to the concern of carrying, which would equally apply to the Megillah.
Rav Yosef is coming to add an additional reason to forbid reading the Megillah on Shabbos.
Megillah in the Beis Hamikdash - Tosfos
What is the need for Rav Yosef’s additional reason? If the Megillah reading would be suspended on Shabbos anyways due to the concern of carrying, why is his additional reason necessary?
Tosfos explains that there is still a practical difference between these reasons (Nafka Mina), making them both necessary. The Nafka Mina would be whether the Megillah could be read in the Beis Hamikdash on Shabbos.
Even though the Shofar is not blown when Rosh Hashana falls on Shabbos, in the Beis Hamikdash the Shofar was blown[11]. Similarly, the Lulav would be taken on the first day of Sukkos in the Beis Hamikdash.
This is because of the principle Ein Shevus Bamikdash, that the protective Rabbinic laws of Shabbos do not appy in the Beis Hamikdash. Being one of these protective laws, the Gezeira of Rabbah did not apply in the Beis Hamikdash.
According to Rabbah’s view that the only reason for not reading Megillah on Shabbos is the Gezeira of Rabbah, reading the Megillah would be observed in the Beis Hamikdash on Shabbos just like the blowing of the Shofar.
However according to the additional reason of Rav Yosef, the Megillah would not be read in the Beis Hamikdash on Shabbos.
The requirement of reading the Megillah must be read at a time when Matanos L’evyonim could be given, applies equally in the Beis Hamikdash.
On Shabbos one would not be able to give Matanos L’evyonim since money (the typical form of Matanos L’evyonim) is Muktzah and cannot be handled on Shabbos. Even though one may give Matanos L’evyonim with food and other goods, these cannot be carried to the Beis Hamikdash on Shabbos.
Therefore, even though the Gezeira of Rabbah would not be applied in the Beis Hamikdash, Rav Yosef’s concern for the ‘eyes of the poor’ would remain in effect and the Megillah would not be read.
The Rambam[12] writes that the Megillah is not read on Shabbos because of the Gezeira that one may come to carry the Megillah in the Reshus Harabim. He only brings the reason of Rabbah.
The Hagahos Maimonios points out that the Rambam specifically brings this reason and not that of Rav Yosef.
According to the conclusion of Tosfos, by accepting the reason of Rabbah, the Rambam would permit the reading of Megillah in the Beis Hamikdash on Shabbos.
In contrast to Tosfos, the Pnei Yehoshua[13] explains that Rav Yosef disagrees with the reason of Rabbah. Whilst the reason for not blowing Shofar or taking the Lulav on Shabbos is certainly because of the concern that it may lead to carrying, he explains that Rav Yosef does not share that concern in the case of the Megillah.
Shofar and Lulav are both Biblical Mitzvos. Due to their stringency, there is a concern that some may think that these Mitzvos override Shabbos, making the Gezeira necessary. Since the Mitzvah of Megillah is only Rabbinic, no one would think that it should override Shabbos that would warrant making a Gezeira.
The Turei Even[14] makes a similar distinction. He writes that for a Biblical Mitzvah (Shofar and Lulav), people are preoccupied and ‘in-a-rush’ to perform them and may come to carry. Since this is a likely scenario, Chaza”l made a Gezeira. It is less likely that people will be so urgent and hurried to fulfil a Rabbinic Mitzvah and the concern of coming to carry is less likely, making a Gezeira unnecessary.
This would explain why Rav Yosef requires a different reason for not reading the Megillah on Shabbos. Rabbah maintains that there is the concern of carrying even for Rabbinic Mitzvos[15].
Other authorities
The Sfas Emes challenges Tosfos’ assertion, suggesting that even according to Rabbah, it is possible that the Megillah would not be read in the Beis Hamikdash on Shabbos.
The reason why the Shofar is sounded in the Beis Hamikdash on Shabbos is because this would be the only place where this important Mitzvah would be fulfilled. If the Gezeira of Rabbah was applied in the Beis Hamikdash, then the Shofar would not be blown anywhere in the world that year. Since the Shofar raises the remembrance of the Jewish people before Hashem, Chaza”l did not want to suspend it entirely.
In the case of the Megillah, the rest of the Jewish world would have read the Megillah on the preceding day and the Mitzvah would still be observed. Therefore, there would not be sufficient grounds to suspend the Gezeira of Rabbah in the Beis Hamikdash to allow the Megillah to be read there on Shabbos.
The Chasam Sofer[16] also makes a distinction between Shofar and Lulav and the reading of the Megillah.
According to one view, the principle Ein Shevus Bamikdash only applies to those “Shevus” laws that pertain to the Beis Hamikdash and the Avodah (Temple service) itself. However, “Shevus” laws that relate to outside of the Beis Hamikdash, do apply in the Beis Hamikdash (דשבות דמדינה לא התירו במקדש).
The Shofar and Lulav could be considered to be related to the Avodah. As such, not blowing Shofar or shaking Lulav lest one come to carry it on Shabbos would be a שבות דמקדש which does not apply in the Beis Hamikdash.
The Megillah is not related to the Avodah. Therefore, the “Shevus” of not reading the Megillah on Shabbos is a שבות מדינה, which would apply in the Beis Hamikdash as well. If so, even Rabbah would concur that the Megillah would not be read in the Beis Hamikdash.
The Cheshek Shlomo (Rabbi Shlomo Hakohen of Vilna) wrote to Rabbi Chaim Oizer Gordzinsky, questioning the reasoning of Rav Yosef and the suggestion of Tosfos that he would not permit the Megillah to be read in the Beis Hamikdash on Shabbos.
The halacha is that one may not enter Har Habayis with their money pouch[17]. If so, one would never be able to give Matanos L’evyonim at the time of reading the Megillah in the Beis Hamikdash, even on a weekday. This would render Rav Yosef’s rationale irrelevant. If so, he too should allow the reading of the Megillah on Shabbos in the Beis Hamikdash.
Rabbi Chaim Oizer responded[18] that Rav Yosef did not mean that in the place where they read the Megillah they would collect the money for the poor. אטו המקום גורם? When Rav Yosef (and the Tosefta) taught that the eyes of the poor await the reading of the Megillah, it is because those reading the Megillah will give Matanos L’evyonim on that day (but not necessarily at that place).
Further, the prohibition of ascending Har Habayis with one’s money pouch only applies if the pouch is on the outside of their garments, because this looks like one has come to do business, which would be a disgrace to the Beis Hamikdash. Carrying money in one’s pocket and giving Tzedaka would not be a disgrace as it is clear that one is giving Matanos L’evyonim[19].
The concern of Rav Yosef would therefore remain in affect and warrant pushing back the Megillah reading in the Beis Hamikdash as well.
Another rationale
The Gemara[20] teaches that from the words in the Megillah משפחה ומשפחה, we derive that even the families of the Kohanim and Leviim cancel their Temple service to come to hear the Megillah.
Some Rishonim[21] learn that this only applies where there will be time after the Megillah to complete the Avodah. If there would not be time, then the Avodah (being a Biblical requirement) takes precedence over the Megillah (which is only Rabbinic).
Other Rishonim[22] learn that the Megillah reading completely overrides the Avodah, even if there will not be time left in the day to complete the Avodah after the Megillah.
The Avodah of the Beis Hamikdash overrides the laws of Shabbos (for example, the Korbanos may be slaughtered and fires may be lit as part of the Avodah). Based on the above, we see that the Megillah overrides the Avodah of the Beis Hamikdash. Therefore, by logical deduction, the Megillah reading (in the Beis Hamikdash) should supersede the concern of carrying on Shabbos.
Summary
According to Tosfos, whether the Megillah is read in the Beis Hamkidash on Shabbos is dependent on the reasons of Rabbah and Rav Yosef. According to Rabbah the Megillah would be read, but not according to Rav Yosef.
The Rambam rules like Rabbah, suggesting that he would permit the Megillah to be read on Shabbos in the Beis Hamikdash.
According to the Sfas Emes and Chasam Sofer, even Rabbah would not necessarily permit the reading of the Megillah in the Beis Hamikdash on Shabbos.
According to the Cheshek Shlomo, it is possible that even Rav Yosef would allow the reading of the Megillah in the Beis Hamikdash on Shabbos.
Hilchesa Lemeshicha
There is a concept in the Gemara of “Hilchesa Lemeshicha”[23]. It is used to negate a ruling on the basis that it is not relevant nowadays and will only be relevant in the times of Moshiach and is therefore somewhat theoretical.
However, the Rebbe teaches that in our times, when we stand on the threshold of the Geulah, “Hilchesa Lemeshicha” is very relevant.
Concerning the study of Hilchos Beis Habechira (the laws of the Temple design) the Rebbe said[24] “now as we stand on the threshold of the Geulah we learn these halachos with the knowledge and certainty that they are not “hilchesa Lemeshicha”, but rather are הלכה למעשה בפועל – actual and relevant halachos.”
When Moshiach comes, together with the reinstated Sanhedrin, they will resolve all unresolved disputes and questions and determine whether the Megillah will be read in the Third Beis Hamikdash the next time Shushan Purim falls out on Shabbos[25].
[1] Shulchan Aruch Orach Chaim 688:6
[2] See Lift Tishrei edition Iyun Torah
[3] This is no longer practised.
[4] One would also violate Shabbos by carrying the Megillah from a private to a public domain. However, this concern is less likely because when transferring from one domain to another one is likely to remember that it is Shabbos. See Tosfos Megillah 4b.
[5] Even though this Gezeira was made by the early Tannaim (sages of the Mishna) many years before Rabbah (who was a Babylonian Amora) was born, the Gezeira is named after him as he is the one who teaches this as the reason.
[6] Gemara ibid
[7] This must refer to the daytime Megillah reading, because the Mitzvah of Matano L’evyonim cannot be fulfilled at night.
[8] Megillah 1:4
[9] OC 688
[10] Megillah 4b DH Verav Yosef
[11] See Lift Tishrei 5781 edition, Iyun Torah
[12] Hilchos Megillah 1:13-14
[13] Megillah 4b
[14] Megillah 4b
[15] In a similar case we find that Rabbah is concerned for carrying in non-Mitzvah matters, forbidding immersing vessels on Shabbos due to the same concern (Beitza 18a). Rav Yosef disagrees with this reasoning, teaching that it is because of a concern that a person immersing clothing (for impurity) may come to squeeze out the liquid and thereby violate Shabbos. He is not concerned that someone will carry the vessels to immerse them.
[16] Teshuvos Even Haezer 2:64. See also Shu”t Achiezer 3:73
[17] Yerushalmi Brachos 9:5
[18] Achiezer 3:73
[19] One would also carry money to the Beis Hamikdash to buy the Nesachim and Menachos for their Korban
[20] Megillah 3a and Arachin 4a
[21] Ran, Tosfos
[22] Rambam. See also Ritva Megillah 3a, Piskei Tosfos Arachin. See Ta”z OC 687:2
[23] See for example Sanhedrin 51 with Rashi and Tosfos
[24] Balak 5751
[25] This article is largely based on an essay by Rabbi Yehuda Zoldan, Moadei Yehuda Yeyisrael 5764