Good evening Rav,
It seems to me that the Ashkenazi communities who repeat Laharog and Velahrog 2 times are mistaken, because it is proven today that the Laharog version is a gross error that comes from an unreliable person (who even converted to Christianity at the end of his life).
Am I right in wishing to abolish this custom?
Thank you very much
P.S :if i read in a megila in which the vov of velharog has been scratched and erased am I yotse?
Etane, Paris
Shalom Etane,
It's great to hear from you!
1) True, there are compelling arguments to favor the Nusach with the Vav, and I understand why you would want the Minhag to stop. (Considerable research has been done on the matter (we can send you some links if you'd like), but the consensus for Ashkenazim is that the custom of generations remains in its place.)
2) Certainly if a person read from a Megilah with no Vav he is Yotzei. See Shulchan Aruch, Orach Chayim 690:3.
May you continue to attain greatness in Torah and Yir'as Shamayim!
Warmly,
Yishai Rasowsky
This is not a Psak Halachah.
Good afternoon Rav
Thank you so much for the answer.Could I obtain the links which deal with the research of the correct version ? It is very interesting.
Thank you
Certainly. I am not sure which links you have already seen, but let me share with you the following links, which Rav Avraham Phillips kindly provided to me:
1) https://rotter.net/forum/torah/8859.shtml .
2) https://www.yeshiva.org.il/ask/1812 .
3) The essay in the first link quotes this article: https://www.herzog.ac.il/?option=com_content&task=view&id=739&Itemid=657%29 .
I can share some points from the first link:
As you know, in Ashkenazi communities, some words in Megilas Esther are read twice due to uncertainty about the correct version. For example:
Laharog and V'Laharog (Esther 8:11)
Bifneihem and Lifneihem (Esther 9:2)
This disputed wording originates from the edition of Mikra'os Gedolos printed in Venice (1525-1527), which was edited by Yakov ben Chayim, who -- as you noted -- later converted to Christianity. His text contained many errors in spelling, vowels, and even words. The mistakes spread because his edition became the standard for many Ashkenazi communities.
The Minchas Shai (Rav Yedidyah Norzi) identified these mistakes and corrected them. Sephardic and Yemenite communities follow his corrections and read "V'Laharog" and "Lifneihem." Despite this, many Ashkenazi scribes continued copying the mistaken Mikra'os Gedolos version.
Ancient Masoretic manuscripts, such as the Leningrad Codex (1009 CE) and the Aleppo Codex (Ketar Aram Tzova), proofread by Aharon ben Asher and endorsed by the Rambam, support the versions "V'Laharog" and "Lifneihem." But it seems that Ashkenazim retain both versions in order to show deference to both traditions.
I just want to add something that might be comforting to know whenever you want the community to change their practice even if you are convinced that it is mistaken. You are in good company, because no less a Gadol than the Rosh on more than one occasion admitted that his community would not obey his rulings on certain matters, and he did not keep fighting it.
One example is in Hilchos Shabbos with regard to Shehiyah: The Rosh believed we should follow the opinion of the Chachamim, who require food to be fully cooked before Shabbos. But the people apparently insisted on the view of Chananya, who allows Shehiyah even if the food is only cooked k'Ma'achal Ben Drusai. See Shulchan Aruch, Orach Chayim 253:1.
The second example involves Hilchos Pesach, with regard to the amount of house cleaning that is necessary. The Rosh maintained that one does not have to worry about small amounts of Chametz stuck to the wall, but he says that the holy Jewish people go above and beyond and clean this anyway. See Rosh in Pesachim 3:2.
The point being, even if you cannot change a Minhag that you believe is incorrect, it is not always appropriate to fight it relentlessly.
May you continue to attain greatness in Torah and Yir'as Shamayim!
Warmly,
Yishai Rasowsky