If you place a Sefer Torah next to a Megillat Esther, one difference stands out immediately. A Torah scroll is anchored by two wooden rollers, while a megillah may have one, none, or sometimes two. If both are sacred scrolls written on parchment, why are they structured differently?
The source begins in Shulchan Aruch Orach Chaim 691, which rules that a megillah requires a roller at its end and blank parchment at its beginning in order to wrap it around it. Practically, this means a wooden roller is sewn to the megillah after the final chapter. At the beginning, however, there is no requirement for a roller. Instead, there must be blank parchment of sufficient size to wrap around the roller, defined as an area equal to twice the width of the written text.
Despite this ruling, the Rema records that the custom was not to have a wooden roller at its end at all. The Bach explains that this practice developed because of a dispute whether the roller should be placed at the beginning or at the end of the megillah. Due to this uncertainty, communities chose not to make a roller entirely.
The distinction becomes clearer when we look at how each scroll is used. In a Torah scroll, two rollers are necessary because it is not read in its entirety at once. Rather, it is read section by section and left open in the middle. This structure requires dual rollers to support the parchment during reading, as noted in Yoreh De’ah 278.
The megillah functions differently. It is read all at once from beginning to end. Since there is no need to leave it open in the middle, one roller suffices according to Shulchan Aruch. At first glance, the requirement for a roller might seem indispensable, similar to a Torah scroll. However, it appears that after the fact, one may rely on the Rema’s position even without one.
A further question was raised to Rabbi Yehuda Menachem Gross: Is there a problem with attaching wooden rollers to a Megillat Esther on both sides, like a Torah scroll?
In his response, he cited the Rashash on Bava Batra 13a, who commented regarding scrolls of prophets written on parchment with rollers at both ends, that this was a mistake. Based on what emerges from the Gemara there, such scrolls must be rolled back to their beginning. He applied this reasoning to the megillah as well, indicating that it should not be made with two rollers.
However, other authorities present a different perspective. From the Peri Megadim, it appears that one may make two rollers for the megillah in order to satisfy all opinions. This addition does not detract, as seen in Tractate Soferim, which states that one makes a roller at its end and one is not required at its beginning. The implication is that it is not required, but may be added without issue.
In Tosafot Maaseh Rav, it says the Vilna Gaon was particular that the Megillat Esther be held on two rollers. In Orchot Rabbeinu, in the name of the Chazon Ish, it is brought that since it is forbidden to touch a scroll directly with bare hands, he made two rollers for the megillah so that the parchment would not be touched.
Nowadays, many megillot are made with a roller at the end and placed inside a wooden or silver case. At the beginning, a stick is inserted so the megillah does not slip into the case. Seemingly, this stick assumes the status of a roller at its beginning.
In practice, three opinions emerge regarding atzei chaim on a Megillat Esther scroll. Most Ashkenazim follow the Rema and use none. Others, mostly Sefaradim, follow Shulchan Aruch and use one. Still others, following the Vilna Gaon and Chazon Ish, use two atzei chaim.
Purim Sameach!