Since 15 Adar falls on Shabbos this year cities that are mukaf chomah will celebrate Purim on Fri, 14 Adar, along with everyone else. Yesh lachkor: is the chiyuv of megillah for mukaf chomah moved to 14 Adar, or is their chiyuv really on 15 Adar, but since the megillah cannot be read then because of gezeirah d'Rabbah, they get a makeup day on the 14th? If the former is true, a ben mukaf chomah can read for a ben ir because they share the same chiyuv. If the latter is true, perhaps not.
A similar issue is debated by the Rishonim. Rashi writes that when the bnei kfarim read on earlier dates like 11,12, 13, it is the bnei ha'ir who read for them. Tos (Yevamos 14) disagrees based on a Yerushalmi that says a ben ir whose chiyuv is on the 14th cannot read for a ben mukaf chomah whose chiyuv is on the 15th. How then can a ben ir who has to read on the 14th be motzi a ben kfar who reads earlier? (I thought I posted on this issue before, but can't find it - lots of Purim material on the blog). The hesber for shitas Rashi (Steipler, Brisker Rav) is that while Chazal allowed the possibility for the kiyum mitzvah on earlier days, the chiyuv for kfarim is the same as that of the ben ir. It's the same chiyiv of "arei perazos." However, for someone living in a walled city, however, it's not just the kiyum mitzvah which is on the 15th – it's the chiyuv which is different.
Based on this lomdus, it would seem that while a ben ir and a ben mukaf chomah might this year share a kiyum mitzvah on the 14th, they are fulfilling different chiyuvim and therefore cannot be motzi each other.
A few other potential nafka minot (many of these were discussed in the Pninei Halacha sheets put out by Yeshivas Mir):
1) Some suggest that the reason for the BH"G's shita that women cannot be motzi men in megillah is because men are chayav m'divrei kabbalah but women are only chayavos mi'derabbanan because af hein ha'yahu b'oso ha'nes. Those chiyuvim are not parallel. This year, when the bnei mukaf chomah read on the 14th, can a women be motzi a man? If the chiyuv mi'divrei kabbalah of reading on the 15th is effectively cancelled because of gzeirah d'Rabbah, men are left with a chiyuv derabbanan makeup day of the 14th. That is parallel to the chiyuv derabbanan which women have. However, if the chiyuv on the 15th remains in place and just the kiyum is moved to the 14th, the disparity between the chiyuv of men and women remains in place.
2) According to Rama we say a bracha of she'hechiyanu on the megillah reading of the day (Rambam holds that there is only one she'hechiyanu said at night -- reading during the day is an encore performance of the same mitzvah). The Aderet explained that the reason for 2 birchot she'hechiyanu is because the night reading is derabannan; the day reading is divrei kabbalah. See this post where we discussed this chidduush. Based on this logic, it should come out that this year even the bnei mukaf chomah who read during the day do NOT recite she'hechiyanu. They chiyuv mi'divrei kabbalah is on the 15th. When they read on the day of 14th, it is only a kiyum derabbanan, same as at night.
3) The gemara gives a number of reasons why we do not say hallel on Purim, among them that reading the megillah counts as hallel. Meiri holds that if one does not have a megillah, one must says hallel. If a ben mukaf chomah does not have a megillah this year, presumably he would say hallel on shabbos, they day he would be theoretically mechuyav to read megillah, even though had he had a megillah he would lmaaseh read it on Friday.
4) R' Shlomo Zalman Auerbach is quoted as saying that if a baal koreh who is a ben mukaf chomah reads megillah on Friday and then r"l dies before Shabbos, the tzibur was not yotzei. Since the baal korei never reached the point at which the chiyuv mitzvah kicks in, he only was alive at the time of the kiyum mitzvah, he cannot be motzi anyone.
5) There is a fascinating chiddush of the Maharil Diskin regarding a katan who becomes bar mitzvah on this Shabbos. The Rishonim discuss why certain cases are exceptions to the rule of gezeirah d'Rabbah, e.g. bris milah. One answer is that the gezeirah only applies to mitzvos like lulav, shofar, megillah, where the mitzvah is incumbant upon everyone to do. Since everyone is busy trying doing there own mitzvah, someone who makes a mistake and carries is liable to escape notice and end up violating Shabbos. Where only one person is involved in doing the mitzvah, e.g. bris milah, all the other people not involved might notice an error and prevent the chilul shabbos. In our case, the katan who hears megillah on Friday cannot be yotzei since he is not yet a bar chiyuva. Everyone else was already yotzei by reading on Friday. Therefore, says Maharil Diskin, the katan should read megillah on Shabbos. For him it is like the mitzvah of milah -- a mitzvah only a yachid and not everyone is involved in, in which case gezeirah d'Rabbah does not apply. (See Shu"T Sheivet haLevi 5:83)
(I wrote this a bit b'kitzur, but hopefull the gist is clear.)
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