Megillah v'Chanukah - Chapter One

In his introduction to Sefer HaMitzvot (General Principle 1), the Rambam explains that any mitzvah that was ordained after the giving of the Torah to Moses is considered to be Rabbinic in origin. Even though the reading of the Megillah is alluded to in one of the books of the Bible, it is still included in this category. (See also Kessef Mishneh, Chapter 3, Halachah 6.)

See Halachot 4-9.

Megillah 2a states that the Anshei K’nesset HaGedolah (the Men of the Great Assembly), the court convened by Ezra which established all the norms of Jewish practice after the return to Zion, were the ones who ordained the teading of the Megillah. That body included several prophets: Chaggai, Zechariah, and Malachi (see also the Rambam’s introduction to the Mishneh Torah ).
The Jerusalem Talmud (Megillah 1:5) states that 85 sages, including more than 30 prophets, ratified Esther’s request that the reading of the Megillah be accepted as an annual obligation. Commenting on Esther 9:27, “they confirmed and they accepted upon themselves,” Megillah 7a comments, ‘”they’ (the Heavenly Court) confirmed what ‘they’ (the sages and the prophets) accepted upon themselves.

Although a person can fulfill his obligation by listening to a reading from another person, the obligation is to read the Megillah. This is reflected in the blessing, which mentions “the reading of the Megillah. ‘’ Note the contrast to the mitzvah of hearing the blowing of the shofar.

Although women are generally free from the obligation to observe positive mitzvot that are associated with a specific time, an exception is made with regard to this mitzvah, because “they were also included in this miracle” (Arachin 3a); i.e., Haman’s decree also included the women, and the salvation of the Jewish people was brought about by Esther, a woman.
lt must be noted that there is extensive discussion of the nature of a woman’s obligation. The Halachot Gedolot writes that women are obligated to hear the Megillah, but not to read it. In def erence to this opinion, the later authorities suggest that a woman should endeavor to fulfill her obligation by listening to the Megillah read by another person instead of reading the Megillah herself.

The Tzafnat Paneach explains that it is necessary to mention converts, because—in contrast to native-born Jews—the miracle did not involve their ancestors. . As a proof-text, he cites Esther 9:27, which mentions the acceptance of Purim by “all those who gather to [the Jews].”

There are authorities who seek to amend the text and render the latter term as “slaves,” explaining that mentioning both converts and freed slaves is redundant, because their status is the same. The accepted view, however, is to read the text as it stands. (See Radbaz, Vol. V, Responsa 1417 and 1497.) The Shulchan Aruch (Orach Chayim 689:1) quotes the Rambam’s text as it is cited here. The Magen Avraham 689:2 cites the other view.

both males and females (Shulchan Aruch, Orach Chayim 689:6). The commentaries on the Shulchan Aruch emphasize the importance of each parent’s disciplining his children and helping to maintain order in the synagogue. (See Mishnah Berurah 689:17-18.)

Here, the intent is only that they should delay their service to hear the Megillah reading. Listening to this reading should not prevent them from offering the daily sacrifices.

whether by a single individual or a group of people

This law teaches us an interesting concept. Reading the Megillah is also considered Torah study, for it is one of the 24 books of the Bible. Nevertheless, for a person who is capable of deeper and more intensive study, such reading is considered to be the neglect of Torah study.
The reading of the Megillah is given priority over Torah study, and similarly, over the observance of the other mitzvot, because it is associated with pirsumei nisa, spreading awareness of God’s miracles (Megillah 3b ).

for Torah study takes precedence over the observance of all the mitzvot of the Torah (Hilchot Talmud Torah 3:3).

The Ramah (Orach Chayim 687:2) states that the observance of mitzvot that are commanded by the Torah itself should be postponed in deference to the mitzvah of reading the Megillah, but should not be nullified entirely. lf reading the Megillah will prevent one from fulfilling a mitzvah that one is commanded to observe by the Torah itself, the mitzvah frqm the Torah takes priority. Note the Mishnah Berurah 687:11, which quotes opinions that differ with the Ramah.

In Hilchot Eivel 3:8, the Rambam describes a meit mitzvah as a corpse abandoned on a road with no one to care for it.

For it is a disgrace to the deceased’s humanity to leave his corpse untended to. The Rambam’s choice of wording appears to indicate that in an ordinary situation, when a deceased person will be buried by his family and/ or the local burial society, the burial should be postponed until after the reading of the Megillah. The Ramah ( Orach Chayim 687:2, 696:7) differs, and maintains that even in ordinary situations, a burial should be given precedence over the reading of the Megillah.
The Kitzur Shulchan Aruch 141:21 states that the burial should not be scheduled until after the completion of the prayers in the synagogue, but the mourners should not listen to tp.e Megillah until after the burial.
The Ramah (loc. cit.) also states that the burial of a meit mitzvah takes precedence over the reading of the Megillah only when one will be able to hear the Megillah afterwards. If, however, burying the corpse will prevent one from hearing the reading entirely, the burial should be postponed until afterwards. This ruling is not accepted, however, by all authorities (Mishnah Berurah 687:12).

Although the mitzvah is to read the Megillah as stated above, one may fulfill the mitzvah by listening to another person’s reading; there is no need to read oneself.
The Shulchan Aruch (Orach Chayim 690:14) states that when a person fulfills his obligation to read the Megillah by hearing another person’s reading, both the reader and the listener must have that intent in mind. Nevertheless, the reader need not have in mind each of his listeners individually. It is sufficient that he have the intention that anyone who hears his reading fulfills his obligation.

From the Rambam’s wording, it appears that a woman may read the Megillah for others. The Shulchan Aruch (Orach Chayim 689:2), however, quotes opinions that differ as explained in the commentary to Halachah 1, and these latter views are generally accepted at present.

The source for this law, Megillah 2:4, also mentions a חרש, a deaf person. The Rambam’s omission of this factor is interpreted by the commentaries not to mean that a deaf person’s reading is acceptable, but as a practical point, because it is highly unlikely that such a person would serve as a reader. Indeed, this term is generally used to refer to a person who is both deaf and dumb.

The Mishnah Berurah 689:6 mentions certain opinions that maintain that since a child is obligated to read the Megillah in order to be trained in the observance of the mitzvot, and since the obligation to read the Megillah is only Rabbinic in origin, a child’s reading is acceptable.

Although the Mishnah (Megillah 2:3) mentions several opinions on the extent of the obligation to read the Megillah, the discussion of this issue in the Talmud (Megillah 19a) concludes with the ruling that the entire scroll must be read.

Megillah 4a states that this obligation was instituted because it is fitting at all times, day and night, to praise God for the miraculous salvation He wrought.
As mentioned in the discussion below of whether or not to recite the blessing Shehecheyanu during the day, there is a debate among the Rabbis as to whether these two obligations are of the same magnitude. Be’urei HaGra 692: 1 explains that, as obvious from the fact that it is not mentioned in the Mishnah (Megillah 2:6), the obligation to read the Megillah at night was a later institution.

From the appearance of the stars until dawn.

In his commentary on Megillah 2:4, the Rambam writes that although the day begins at dawn, all the mitzvot that must be performed during the daytime should, at the outset, be performed after sunrise. (Compare to Hilchot Milah 1:8.) This ruling is quoted in the Shulchan Aruch (Orach Chayim 687:1).

In this context, the Mishnah (loc. cit.) mentions the general principle, “Any practice that is required to be observed during the day may be performed throughout the day; any practice that is required to be observed at night may be performed throughout the night.”

See the Introduction to Sefer HaMitzvot (General Principle 1) and Hilchot Berachot 11:3, where the question is raised: How can we say that God has commanded us to perform these mitzvot, which are of Rabbinic origin? Seemingly, they were instituted by men.
The Rambam answers that since God commanded us to obey the decrees of the Sages, observing the mitzvot which they ordained is fulfilling His command.

This blessing is recited on Chanukah and Purim to acknowledge the miracles that God wrought f or us at these times.
Significantly, some manuscript copies of the Mishneh Torah mention the text of this blessing as: בימים ההם ובזמן הזה. This would mean “ln those days and at the present time.”

This blessing is recited before fulfilling any mitzvah that is performed only from time to time (Hilchot Berachot 11 :9). When reciting this blessing in connection with the reading of the Megillah, one should. also have in mind that it include the mitzvot of giving presents of food to one’s friends, giving gifts to the poor, and participating in the Purim feast (Mishnah Berurah 692: 1 ).

This opinion is quoted by the Shulchan Aruch (Orach Chayim 692:1). The Ramah, however, quotes the ruling of Tosafot, Megillah 4a, which states that the morning reading is of primary importance, and the blessing Shehecheyanu is theref ore recited then as well. Be’urei HaGra explains that even were the Rambam to accept this conception of priority, he would not require a blessing to be recited during the day, based on his ruling in Hilchot Berachot (ibid). There, the Rambam writes that if a person recited the blessing Shehecheyanu when constructing a sukkah, there is no need to recite the blessing again when actually fulfilling the mitzvah.

The Rambam’s wording is quoted from the Mishnah (Megillah 4:1). The Shulchan Aruch (ibid.) considers it as accepted custom to recite this blessing . The Ramah, however, states that this blessing is recited only at a communal Megillah reading.

Rabbenu Nissim explains that this is a general expression of praise, thanking God for His constant assistance, of which the Purim miracle is only one example.

The brackets are added because this word is lacking in some texts of the Mishneh Torah, although present in others. lt is our custom not to add this term (Mishnah Berurah 692:5).

Here also the brackets are added because of a difference in the versions of the text. In this case, however, it is our custom to make the addition.

These laws are discussed in the opening mishnayot of the tractate of Megillah. Megillah 2a emphasizes that the observance of these different dates was not a later development, but part of the original ordinance to have the Megillah read.

The use of the plural in this verse—in contrast to 9:27—implies not only that there are two days, the fourteenth and the fifteenth of Adar, on which the celebrations of Purim should be observed, but that there are many “appointed times” on which the Megillah should be read.

The listing of the possible dates continues until Halachah 11.

This ruling conflicts with a decision of Rav Sa’adiah Gaon. Rabbenu Nissim, however, cites opinions which support the Rambam’s ruling, noting that Megillah 5b describes the celebration of Purim on the fifteenth of Adar in a city called Hotzal, which was located in the diaspora, as evident from Ketubot 11 la.

Although Megillah 2b explains the connection to Joshua through techniques of Biblical exegesis, the Jerusalem Talmud mentions another reason: Joshua was the first to engage Amalek, Haman’s progenitors, in battle.

The rationale for this ruling is discussed in the following halachah. The laws regarding reading the Megillah in a city when we are unsure of whether it was surrounded by a wall at the time of Joshua or not are mentioned in Halachah 11.
ignificantly, the Shulchan Aruch (Orach Chayim 688:1) mentions another requirement. The wall must have been built around the city bef ore it was settled. If first the city was settled and then a wall was built, its inhabitants should read the Megillah on the f ourteenth.

As explained in the f ollowing halachah, this entire ruling was instituted as an expression of respect f or the cities of Eretz Yisrael that were unwalled at that time.

When the Purim festival is commemorated for the victories that took place outside the city of Shushan.

This ruling applies even today, when Shushan is no longer a capital.

Mordechai and Esther desired that the unique victory achieved by the Jews of Shushan be commemorated, and hence appealed to the Sages to have both the f ourteenth and the fifteenth of the month set aside as holidays. While the Sages were willing to grant this request as well, they wanted to insure that proper deference was paid to Eretz Yisrael. Hence, they extended the observance of the fifteenth beyond the city of Shushan itself.

This is the Rambam’s definition of the term (Megillah 1:1) יום הכנימה. Rashi, by contrast, defines this as meaning the day on which the local courts are in session. Rav Sa’adiah Gaon defines it as referring to the market day.

Since there is an emphasis on hearing the Megillah read with a minyan, the Sages did not require the inhabitants of the outlying villages to trouble themselves to make an additional journey to the place of communal prayer. Instead, they ordained that it be read on one of the days when they would be gathering in the synagogue regardless.

The Rambam (as the Mishnah, Megillah 1:2, before him—albeit with different wording) is illustrating how the Megillah can be read on the eleventh, twelfth, and thirteenth of the month. Similarly, if the fourteenth of Adar falls on Friday, the Megillah is read earlier, on Thursday, the thirteenth.

Note the Ramah (Orach Chayim 690:18), who questions whether women can be included in this quorum.

Even when the Megillah is read on the f ourteenth, at the outset, one should endeavor to hear the reading together with a minyan (Ra’avad, Shulchan Aruch, Orach Chayim 690:18). Preferably, this reading should be held in a synagogue (Mishnah Berurah 690:62).

In this instance, we have deviated from the standard published text of the Mishneh Torah. We chose to use the text found in the manuscripts and earlier printings, for it is far more comprehensible within the context of the subject matter.

Since the people do not gather together for the Torah readings regularly and they will be making a special gathering to hear the Megillah, it is appropriate for that gathering to be made on Purim itself.

Note the Maggid Mishneh and the Shulchan Aruch (Orach Chayim 688:1), which state that this does not apply to people living in walled cities. They are to read on the fifteenth of the month even when they do not have this many people tending to the synagogue’s needs.

In his Commentary on the Mishnah (Megillah 1:3), the Rambam explains that this refers to “ten men who have no occupation except communal affairs, Torah study, and [ caring] diligently for the synagogue.” In one of his responsa, he tempers that definition slightly, explaining that it is possible that these people may have some other occupation, but that they have made a commitment to leave their other concerns and to devote themselves to communal affairs whenever necessary.
The Rambam’s definition of this term thus differs from that of Rashi, who interprets it as ref erring to individuals who are always in the synagogue to make sure that a minyan will be present for prayer.

Unless there are ten men with these responsibilities in the community, gathering a minyan to hear the Megillah may be difficult. Therefore, leniency is granted and the Megillah is read on a day when people are f ound in the synagogue regardless.

Our translation is based on the Kessef Mishneh, who explains that the difficulty ref ers to the lack of ten people and the solution is that the city is required to read on the day of Purim itself.
The Kessef Mishneh notes that this interpretation does not fit the literal meaning of the phrase תקנתו קלקלתו, which is “its solution is its difficulty.” This would mean “its solution,” that a city can be considered like a village and given the leniency of reading earlier, creates a “difficulty” when there are not ten men living in a city and the reading must be held on Purim itself.
The Kessef Mishneh, however, notes other places in the Talmud, Sanhedrin 22b and Ta’nit 17a, where the first interpretation given above is the only possible explanation of the phrase in question.

In his Commentary on the Mishnah, Megillah 1:1, the Rambam writes:
The [Megillah] is read at diff erent times only when our hand is strong and there is the potential to enforce the complete observance of the mitzvot. ln the present age—i.e., from the time in which the Talmud was composed until the coming of the Mashiach, may he come speedily—[the Megillah] is read only at its appropriate times, the f ourteenth [ of Adar] and the fifteenth.
The Rambam ‘s words are based on—and allow f or a unique interpretation of—the following passage from Megillah 2a:
When does the above [that the Megillah can be read at different times] hold true? In a proper time, when the Jewish people live in their land. In contrast, in the present era, since [the people] calculate from it, it should be read only at its appropriate time.
This is the way this passage appears in our texts of the Talmud. Rashi explains that this means that in the time when Israel enjoyed independence, the calendar was established by the court, and the people in the outlying lands were f orced to rely on the messengers sent out by the court in Jerusalem. ln the present era, however, when there is a fixed calendar, people calculate when Pesach is to be observed by counting a month from the reading of the Megillah. Hence, reading the Megillah early could cause an error in the observance of Pesach. An unlearned person might not realize that there are several dates on which the Megillah could be read and would observe Pesach a month after the Megillah reading at all times.
Rabbenu Yitzchak Alfasi’s text of this passage is, however, slightly different. He renders the final sentence, “In the present era, since there is a danger involved, it should be read only in its appropriate time.” The Rambam (who was the student of Rabbenu Yitzchak Alfasi’s disciple, Rav Yosef ibn Migash) followed this version of the text, and he explains what the danger mentioned by our Sages was: that the Rabbis could not enf orce the complete observance of the mitzvot. Therefore, one group might decide to hold the Megillah reading on a previous day and one on the appropriate day, without any responsibility to a higher authority. This would lead to the violation of the commandment לא תתגודדו, “Do not break into separate groups of observance” (see Hilchot Avodat Kochavim 12: 14). In contrast, when the Sanhedrin was in power, Jewish observance was controlled by this central body.

I.e., implicit in the Sages’ original institution of the obligation to read the Megillah was that it should always be read on these two dates, to commemorate the victory over the gentile forces in the world at large, and to commemorate the victory in Shushan.

who would normally read the Megillah on the f ourteenth of Adar

where it is read on the fifteenth

conversely,

who would normally read the Megillah on the fifteenth

where it is read on the fourteenth:

As of the evening of the fourteenth of Adar.

i.e., the fourteenth of Adar, the day when the Megillah is read in the world at large (Rambam ‘s Commentary on the Mishnah, Megillah 2:3)

rather than read the Megillah together with the people in the place where he is visiting

Alone.

Although he is celebrating the holiday elsewhere.

With regard to the celebration of the festivals, the prevailing opinion of the Shulchan Aruch (Orach Chayim 496:3) is that, generally, a person from the diaspora who visits Eretz Yisrael should observe the holidays for two days rather than one. In this instance, however, our Sages (Megillah 19a) interpret a reference from the Megillah as indicating that everything depends on one’s location on the fourteenth of Adar. If at that time, one is located in an unwalled city, one must observe the holiday on the fourteenth. If one is located in a walled city, one should observe it on the fifteenth.
As mentioned above, there is, however, an exception: If on the night ofthe fourteenth, one expected to return home, either to an unwalled city or to a walled city, but was prevented from doing so, one should observe the holiday on the day it is observed in one’s home.
Our commentary follows the interpretation of the Turei Zahav 688:5,6. Note the Mishnah Berurah 688: 12, which off ers a slightly different interpretation. These laws are applicable today in Eretz Yisrael when it is very frequent for people from Jerusalem to visit relatives in other parts of the country for Purim, and conversely, for people from other cities to come to Jerusalem.

i.e., when looking from afar one sees these homes together with the walled city.

i.e., if they are both within two thousand cubits of the walled city and are seen together with it, they read on the fifteenth. lf they are within two thousand cubits of the city but are not seen together with it, or are seen together with it but are more than two thousand cubits removed, they read on the fourteenth.
The above represents Rav Kapach’s interpretation of the Rambam’s words, based on Rabbenu Yitzchak Alfasi’s quotation of Megillah 2b. Most commentaries, however, interpret this passage differently, and indeed their interpretation leads them to question the wording chosen by the Rambam. They understand סמוך (“adjacent”) and נראה (literally “seen with,” but according to this interpretation “seen from”) as two separate qualifications, and explain that the inhabitants of any home adjacent to a walled city or from which a walled city can be seen should read the Megillah on the fifteenth.
Because of this interpretation, the Maggid Mishneh questions the wording of the halachah in the Mishneh Torah, noting that from the text, it appears that the requirement that the homes be within 2000 cubits of the city applies to both the categories סמוך and נראה. If so, he asks why it is necessary for there to be two categories at all? He therefore suggests amending the text so that “within 2000 cubits” reads as a definition of “adjacent,” and that “seen from” is considered to be a separate category. [See Shulchan Aruch (Orach Chayim 688:2) and its commentaries for the practical applications of this law.]
lt is significant to note that this is one of the issues on which there has been significant discussion and debate in Eretz Yisrael today with regard to the new city of Jerusalem. Although in the present age, all contemporary authorities have
agreed to read the Megillah in the older residential areas of the new city on the fifteenth, there are many outlying neighborhoods included in metropolitan Jerusalem that are not directly connected to the city, nor can the Old City be seen from them. In these neighborhoods, there are questions whether the Megillah should be read on the fifteenth or on the f ourteenth.

According to many authorities, a similar ruling applies if one is unsure whether the city in which one is living is built on the site of a city that was surrounded by a wall at the time of Joshua. This situation is very common in Eretz Yisrael; in many cities—including Safed, Haifa, Ashdod, and Ashkelon—the Megillah is read on both days.

Similarly, they should give presents to the poor, portions of food to their friends, and celebrate on both these days (Mishnah Berurah 688:10.)

The Maggid Mishneh mentions opinions that state that one should follow this ruling only in Eretz Yisrael, but not in the diaspora. Although this opinion is not accepted, the Mishnah Berurah 688:9 writes that all the walled cities of northern Europe were built after the time of Joshua. Hence, there is no need for concern on this account. Surely, this applies in the United States. Where it might be necessary to show concern in this regard are countries in the Mediterranean area and in the Far East, for there are many cities in these regions which possess walls dating back to very ancient times.

The blessing should be recited on the f ourteenth, because even when a person who lives in a walled city reads the Megillah on the f ourteenth, he fulfills his obligation after the fact. (See the Jerusalem Talmud, Megillah 1:1, 1:3, and 2:3.) Thus, the blessing cannot be considered to have been recited in vain (Mishnah Berurah 688: 11 ).

In one of his responsa, the Rambam explains that this is an expression of a greater principle. Whenever one has a doubt whether or not one must fulfill an · obligation -both one stemming from the Torah and one which is Rabbinic in origin—one should perf orm the act. One should not recite a blessing, f or there is the possibility that by doing so, one will be mentioning God’s name in vain.
In this responsum, the Rambam mentions that there were many communities in which a blessing would be recited on both days. He strongly criticizes this custom and urges his readers to be careful to recite blessings only when necessary.

There is a slight lack of clarity in the Rambam’s choice of wording (which is quoted from the Mishnah, Megillah 1:6). The intent appears to be that the Megillah was read in the month of Adar. Afterwards, the court decided to proclaim a leap year, causing that month to be considered as the first month of Adar. Significantly, the word “first” is not included in the authoritative Yemenite manuscripts of the Mishneh Torah.

In a leap year a second month of Adar is added. Although generally the calculation of whether it is necessary to add a month or not was made well before the month of Adar, there were certain situations which could call for the leap year to be proclaimed at such a late date.

and similarly, one is required to give gifts to the poor and fulfill the other Purim mitzvot (Lechem Mishneh ).

Because the holiday of Purim is observed in the Adar which is closest to Nisan, joining the redemption of Purim to the redemption of Pesach (Megillah 6b ).

In Hilchot Shofar 2:6 and in Hilchot Lulav 7:13, the Rambam relates how the Sages forbade the observance of these mitzvot on the Sabbath for fear that an unlearned person might carry the religious article in the public domain. If these mitzvot which stem from the Torah were nullified because of such a concern, it is surely in place to change the day of the observance of a mitzvah which is Rabbinic in origin.

The Rambam does not mention whether it is only the Megillah reading that is pushed f orward, or all the observances of the Purim festival. With regard to the observance of Purim by the residents of Jerusalem when the fifteenth of Adar falls on the Sabbath, Rav Levi ibn Chaviv maintains that aside from the Megillah reading, all the Purim mitzvot should be observed on the Sabbath. The Shulchan Aruch ( Orach Chayim 688:6) states that the gifts to the poor should be made on Friday and the Purim feast held on Sunday.

The commentaries draw attention to Hilchot Tefillah 13:8, which states that on every holiday the laws of the holiday should be discussed. lf so, they asked what is meant by the Rambam’s statement: Can we infer that Purim is an exception, and normally its laws need not be studied on that day? 1s the implication, as reflected in the decision of the Shulchan Aruch, that no other Purim mitzvot are to be observed on that Sabbath, and hence the need for a reminder? (See also the Lechem Mishneh, the Binyan Shlomo, and the Nimukei Maharai.)

According to the fixed calendar we f ollow at present, it is impossible for the fourteenth of Adar to fall on the Sabbath. The Rambam, however, composed the Mishneh Torah to deal with all possible Torah laws, and he therefore included this ruling, which will be applicable in the era of the redemption when the day on which the months begin will again be established according to the testimony of witnesses.

There is a slight difficulty with this ruling, for it runs in contradiction to an explicit Mishnah, Megillah 1:2, which states that when the fourteenth falls on the Sabbath, the reading in the unwalled cities should be pushed forward to the day when the people gather to hear the reading of the Torah—i.e., Thursday. (The rationale for this decision is that since the Megillah is being read earlier than its appropriate date, its reading might as well be pushed forward to a more convenient time, Thursday, rather than Friday.)
The Maggid Mishneh explains that the Rambam did not f ollow the ruling of this Mishnah, because he favored the opinion of a baraita mentioned in Megillah 4b,5a; he adds that, regardless, the practice of reading the Megillah earlier, on the day of the Torah reading, is no longer followed in the present era (see Halachah 9).
Of the two points mentioned by the Maggid Mishneh, the first is more significant. Although in the present era, the practice of reading the Megillah earlier, on the day of the Torah reading, is no longer followed, there is also no possibility in the present era f or the f ourteenth to fall on the Sabbath. Thus, we must assume that this ruling is intended to apply even in the era of the redemption, when both practices—the establishment of the calendar according to the testimony of witnesses and reading the Megillah on the day when the people gather to hear the Torah reading—will be reinstated. Hence, the Rambam’s rationale must be to follow the baraita rather than the Mishnah.
(Note, however, Rav Kapach’s commentary, which mentions that in his Commentary on the Mishnah, the Rambam explains the rationale for the Mishnah’s ruling and does not state that it is not f ollowed according to the halachah. This seemingly implies that he accepts it.)

According to our fixed calendar, this is an infrequent, but not totally rare phenomenon.

Even the Mishnah (Megillah 1 :2) states that, in these circumstances, the unwalled cities should read on this day, and not on Thursday. Thus in such a year, Purim will be celebrated for one day instead of two.