Both men and women should make all reasonable efforts to fulfill the mitzva of hearing the reading of Megillat Esther, both at night and during the day.[1] Regarding whether this requires a minyan or not, Rav and Rav Asi dispute the point.[2] Rav Asi says that a minyan is required, and Rashi[3] explains that the minyan is needed for pirsumei nisa (publicizing the miracle of Purim), which is part and parcel of the mitzva. Rav holds that, as long as the reading takes place on Purim itself,[4] a minyan is not required. Rashi explains that on Purim, since everyone is obligated and will be reading in one venue or another on the same day, the individual is part of the framework of pirsumei nisa.
There is extensive discussion among the Rishonim concerning whether the machloket between Rav and Rav Asi is only l’chatchila (proper course of action) or even b’di’eved (after the fact) and concerning how we should pasken.[5] The Shulchan Aruch[6] rules that one should try to have a minyan, but, if it is not possible, an individual or a small group may read the megilla. The Rama[7] adds that one makes the berachot before such a reading (the Shulchan Aruch apparently agrees) but not the beracha after the reading.[8] (On Purim Meshulash the situation is somewhat more stringent.[9])
The Rama adds that if there was already a minyan in town that read the megilla and, thus, there was pirsumei nisa, an individual has no problem in reading without a minyan. The Mishna Berura[10] notes that this opinion is not universally accepted. Thus, it is still preferable (not mandatory) for an individual to try to find ten people for his/her reading.
What happens if people are asked to form a small minyan at someone’s home rather than go to shul? Generally, it is better to hear the megilla reading in shul than in a small minyan because of b’rov am hadrat melech.[11] [12] Therefore, they need not give up their optimal fulfillment of the mitzva to enable another individual to fulfill his mitzva optimally. If they agree to go or to hear the megilla a second time in order to form a minyan for the person (male or female) who could not come to shul, they are doing a chesed. The importance of the chesed is greater regarding a sick person who would feel disappointed in not taking part in a “proper reading.”