** Go to www.dailyhalacha.com and click on ‘Matanot La’evyonim’ to fulfill the misva of giving to the needy on Purim, and have Rabbi Eli Mansour distribute the funds for you. **
Toward the end of Megilat Ester, the Megila mentions that Mordechai and Ester wrote "Dibreh Shalom Ve’emet" ("words of peace and truth" – 9:30). The Gemara in Masechet Megila (16) explains that "words of truth" refers to the Torah scroll, and "words of peace" refers to Megilat Ester. This verse, the Gemara explains, establishes an association between the two scrolls, indicating that Megilat Ester must be written in a similar manner as a Torah scroll. However, Megilat Ester is also called "Iggeret" ("letter" or "proclamation"), which sets it apart from a Torah scroll. Accordingly, the scroll of Megilat Ester must resemble a Sefer Torah in certain respects, but is not bound by the requirements of the Torah scroll in other respects.
Like a Sefer Torah, Megilat Ester must be written on parchment; a Megila written on paper is not suitable for the Misva. Similarly, it must be written with the special black ink required for Torah scrolls. It also requires "Sirtut," meaning, that lines be drawn underneath each line of text to ensure that the text is written perfectly straight. A Megila that is lacking one of these properties may not be used for the Misva of the Megila reading on Purim.
However, unlike a Torah scroll, a Megila may be written with one’s left hand. When it comes to a Torah scroll, the scroll is valid only if it is written with the right hand, as indicated by the verse in the Book of Debarim (33:2), "Mi’mino Esh Dat Lamo" ("From His right – a fiery Law was given to them"). This requirement does not apply to Megilat Ester. Furthermore, whereas a Torah scroll written by a woman is not qualified for use as a Sefer Torah, a Megila written by a woman is valid and may be used for the Misva. Hacham Ovadia Yosef infers this Halacha from the ruling of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) in Hilchot Megila (chapter 2) disqualifying a Megila written by a gentile or a Jewish apostate. The Rambam makes no mention in this context of a Megila written by a woman, thus indicating that such a Megila is valid for use. This is also the ruling of the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his work Birkeh Yosef (Orah Haim 691:6).
Another difference between a Torah scroll and a Megila relates to a minor. A Sefer Torah written by a minor may not be used under any circumstances, whereas if a Megila was written by a minor, it may be used if no other Megila is available. This is the ruling of Hacham Ovadia Yosef. Furthermore, if a boy who had reached the age of Bar Misva wrote a Megilat Ester, the Megila may be used (even if other Megilot are available), even if it had not been verified that he had reached physical maturity. In this sense, too, the rules of the Megila are more lenient than those which apply to a Torah scroll.
Summary: Like a Torah scroll, the Megila must be written on parchment, with special black ink, and with lines underneath the text to ensure that it is perfectly straight. Unlike a Sefer Torah, however, the Megila may be written with one’s left hand. A Megila written by a woman may be used, and one may also use a Megila written by a boy who has reached the age of Bar Misva even if he has not been confirmed to have reached physical maturity. A Megila written by a minor should not be used unless no other Megila is available.
