Jerusalem Talmud Megillah 1:1

משנה: מְגִילָּה נִקְרֵאת בְּאַחַד עָשָׂר בִּשְׁנֵים עָשָׂר בִּשְׁלשָׁה עָשָׂר בְּאַרְבָּעָה עָשָׂר בַּחֲמִשָּׁה עָשָׂר לֹא פָּחוֹת וְלֹא יֶתֵר. כַּרַכִּים הַמּוּקָּפִין חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן קוֹרִין בַּחֲמִשָּׁה עָשָׂר. כְּפָרִים וַעֲייָרוֹת גְּדוֹלוֹת קוֹרִין בְּאַרְבָּעָה עָשָׂר אֶלָּא שֶׁהַכְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה׃ MISHNAH: The scroll¹The Esther scroll read on Purim. is read on the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth²Of Adar; in an intercalary year the Adar preceding Nisan., no less and no more. Places walled³Greek χάραξ “palisade”. from the days of Joshua bin Nun⁴The reason is explained in the third paragraph of the Halakhah. read on the Fifteenth. Hamlets⁵Who either have no organized prayer service since they count less than ten adult males or they have nobody competent to read the scroll. and large villages read on the Fourteenth, except that hamlets precede to the market day⁶Monday or Thursday preceding Purim. On these days one reads the scroll in the local synagogue for the benefit of the peasants who come to town to sell their produce on the market. If the 14^th, Purim, is on Sunday, one reads for the peasants on the 11^th. If it falls on Wednesday or Sabbath, one reads on the 12^th; on Tuesday or Friday one reads on the 13^th. (In the computed calendar, the 14^th never falls on Monday, Wednesday, or Sabbath; Megillah 1:2:2" href="/Jerusalem_Talmud_Megillah.1.2.2">Note 89.).

הלכה: מְגִילָּה נִקְרֵאת כול׳. רִבִּי אִילָא שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. כָּתוּב לְקַייֵם אֵת־יְמֵי֩ הַפּוּרִים הָאֵ֜לֶּה בִּזְמַנֵּיהֶ֗ם. מַה תַלְמוּד לוֹמַר בִּזְמַנֵּיהֶ֗ם. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה. רִבִּי יוֹנָה אָמַר. לִיתֵּן לָהֶן זְמַנִּים אַחֵרִים. רִבִּי יוֹסֵה אוֹמֵר. זְמַנִּים שֶׁקָּֽבְעוּ לָהֶם חֲכָמִים. וְאֵילּוּ הֵן. אַחַד עָשָׂר וּשְׁנֵים עָשָׂר וּשְׁלֹשָׁה עָשָׂר וְאַרְבָּעָה עָשָׂר וַחֲמִשָּׁה עָשָׂר. אוֹ אֵינוֹ אֶלָּא שִׂשָּׁה עָשָׂר וְשִׁבְעָה עָשָׂר. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָֽעְזָר. וְלֹ֣א יַֽעֲבֹר. לֹא יְעַבֵּר. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם שְׁמוּאֵל. לֹא יַֽעֲבֹר. וְלֹ֣א יַֽעֲבֹר. אוֹ אֵינוֹ אֶלָּא תְשִׁיעִי וַעֲשִׂירִי. שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. יָמִים אֵין כָּתוּב כָּאן אֶלָּא כַּיָּמִ֗ים. תֵּן יָמִים כְּנֶגֶד יָמִים. אַחַד עָשָׂר וּשְׁנֵים עָשָׂר כְּנֶגֶד אַרְבָּעָה עָשָׂר וַחֲמִשָּׁה עָשָׂר. אוֹ שְׁנֵים עָשָׂר וּשְׁלֹשָׁה עָשָׂר כְּנֶגֶד אַרְבָּעָה עָשָׂר וַחֲמִשָּׁה עָשָׂר. אָמַר רִבִּי חֶלְבּוֹ. יוֹם שְׁלֹשָׁה עָשָׂר יוֹם מִלְחָמָה הָיָה. הוּא מוֹכִיחַ עַל עַצְמוֹ שֶׁאֵין בּוֹ נִיחָה. מֵעַתָּה אַל יִקְרְאוּ בוֹ. לְפָנָיו וּלְאַחֲרָיו קוֹרִין וּבוֹ אֵינָן קוֹרִין. אוֹ אֵינוֹ אֶלָּא תְשִׁיעִי וַעֲשִׂירִי. כַּיָּמִ֗ים. יָמִים שֶׁהֵן סְמוּכִין לַיָּמִים. וְאִם יָמִים שֶׁהֵן סְמוּכִין לַיָּמִים. אֵינָן אֶלָּא שִׂשָּׁה עָשָׂר וְשִׁבְעָה עָשָׂר. לֵית יְכִיל. דְּאָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר. לֹא יַֽעֲבֹר. וְלֹא יְעַבֵּר. [רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם שְׁמוּאֵל. לֹא יַֽעֲבֹר. וְלֹ֣א יַֽעֲבֹר.] HALAKHAH: “The scroll is read,” etc. Rebbi Ila, Simeon bar Abba in the name of Rebbi Joḥanan: To confirm these Purim days in their times⁷Esther.9.31">Esth. 9:31.. Why does the verse say, in their times? Rebbi Jonah and Rebbi Yose. Rebbi Jonah says, to give them other times⁸He would allow other days than those enumerated in the Mishnah if circumstances demand it.. Rebbi Yose says, times which the Sages fixed for them. And those are these: the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth⁹Since the days enumerated in the Mishnah are supposed to have been decreed by the Great Assembly, they could be modified only by an assembly of greater authority. It is unlikely that such an assembly ever could be convened. Differently in the Megillah.2a">Babli, 2a.. Or maybe only the Sixteenth and the Seventeenth? Rebbi Abbahu in the name of Rebbi Eleazar: and it shall not pass by¹⁰Esther.9.27">Esth. 9:27., one shall not impregnate¹¹The language is taken from calendar computation where “intercalation” is called “impregnation”. Here it means “changing the usual calendar data.”. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass¹²Reading the root עבר not as rabbinic Hebrew “to be pregnant” but as biblical Hebrew “to pass by”. One may not celebrate Purim later than the last date mentioned in the Scroll, the 15^th of Adar.. Maybe it is only the Ninth and the Tenth? Samuel bar Naḥman in the name of Rebbi Jonathan: It is not written “days” but like the days¹³Esther.9.22">Esth. 9:22., pair days with days, the Eleventh and Twelfth corresponding to Fourteenth and Fifteenth. Or the Twelfth and Thirteenth corresponding to Fourteenth and Fifteenth? Rebbi Ḥelbo said, the Thirteenth was a day of war¹⁴Esther.9.1">Esth. 9:1.. It proves for itself that it was not a day of comfort. Then one should not read on this day. One reads before and after, on the day one should not read¹⁵Excluding the 13th would be technically impossible. Cf. Meïri Megillah, ed. M. Herschler, pp. 14/15.? Or only the Ninth and the Tenth? Like the days, days close to the days. But if days close to the days, {maybe} only Sixteenth and Seventeenth? You cannot, for Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate¹¹The language is taken from calendar computation where “intercalation” is called “impregnation”. Here it means “changing the usual calendar data.”. [Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass.¹⁶Corrector’s addition from the earlier text, totally out of place since one speaks of predating, not postdating.]

תַּנֵּי בְשֵׁם רִבִּי נָתָן. כָּל־הַחוֹדֶשׁ כָּשֵׁר לִקְרִיאַת הַמְּגִילָּה. מַה טַעַם. וְהַחוֹדֶשׁ אֲשֶׁר֩ נֶהְפַּ֨ךְ לָהֶ֤ם מִיָּגוֹן֙ לְשִׂמְחָ֔ה וגו׳. אָמַר רִבִּי חֶלְבּוֹ. וּבִלְּבַד עַד חֲמִשָּׁה עָשָׂר. דְּאָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָֽעְזָר. לֹא יַעֲבוֹר. וְלֹ֣א יַֽעֲבוֹר. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם שְׁמוּאֵל. לֹא יַֽעֲבֹר. וְלֹ֣א יַֽעֲבוֹר. הָדָא דְאַתְּ אַמַר. לִקְרִיאַת הַמְּגִילָּה. אֲבָל לַעֲשׂוֹת סְעוּדָה אֵינָן עוֹשִׂין אֶלָּא בְאַרְבָּעָה עָשָׂר וּבַחֲמִשָּׁה עָשָׂר. וְאֵין מְחַלְּקִין [לָעֲנִיִּים] אֶלָּא בְאַרְבָּעָה עָשָׂר וּבַחֲמִשָּׁה עָשָׂר. אֵין עֵינֵיהֶם שֶׁלְעֲנִיִּים תְּלוּיוֹת אֶלָּא בְאַרְבָּעָה עָשָׂר וּבַחֲמִשָּׁה עָשָׂר. וְיִהְיוּ אֵילּוּ לִקְרִיאָה וְאֵילּוּ לִּסְעוּדָה. רִבִּי חֶלְבּוֹ רִבִּי חוּנָה בְשֵׁם רַב. וְהַיָּמִ֣ים הָ֠אֵלֶּה נִזְכָּרִ֨ים וְנַֽעֲשִׂ֜ים. נִזְכָּרִ֨ים בִּקְרִיאָה. וְנַֽעֲשִׂ֜ים בִּסְעוּדָה. זֹאת אוֹמֶרֶת שֶׁמְּגִילַּת אֶסְתֵּר נִיתְּנָה לְהִידָּרֵשׁ. רִבִּי חֶלְבּוֹ רִבִּי יָסָא בְשֵׁם רִבִּי לָֽעְזָר. נֶאֱמַר כָּאן דִּבְרֵ֥י שָׁל֖וֹם וֶאֱמֶֽת׃ וְנֶאֱמַר לְהַלָּן אֱמֶ֣ת קְ֭נֵה וְאַל־תִּמְכּוֹר. הֲרֵי הִיא כַאֲמִיתָּהּ שֶׁלְתּוֹרָה. מָה זוֹ צְרִיכָה סִירְטוּט אַף זוֹ צְרִיכָה סִירְטוּט. מַה זוֹ נִיתְּנָה לְהִידָּרֵשׁ אַף זוֹ נִיתְּנָה לְהִידָּרֵשׁ. רִבִּי יִרְמְיָה בְשֶׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מְגִילָּה שֶׁמָּסַר שְׁמוּאֵל לְדָוִד נִיתְּנָה לְהִידָּרֵשׁ. מַה טַעַם. הַכֹּ֥ל בִּכְתָ֛ב. זוֹ הַמְּסוֹרֶת. מִיַּ֥ד יי֨. זוֹ רוּחַ הַקּוֹדֶשׁ. עָלַ֣י הִשְׂכִּ֑יל. מִיכָּן שֶׁנִּיתְּנָה לְהִידָּרֵשׁ. רִבִּי יִרְמְיָה בָעֵי. וְלַמָּה לֵינָן אָֽמְרִין. וְתַבְנִ֗ית כֹּל֩ אֲשֶׁ֨ר הָיָ֤ה בָר֨וּחַ֙ עִמּ֔וֹ. אָמַר רִבִּי מָנָא. מַהוּ בָר֨וּחַ֙. בְּרוּחַ פִּיו. It was stated in the name of Rebbi Nathan: The entire month is qualified for reading the scroll¹⁷For example a person going on a trip who probably will not have a scroll available to him on the days enumerated in the Mishnah can discharge his obligation by reading the scroll before his departure.. What is the reason? The month which for them was turned from sorrow to joy¹⁸Esther.9.22">Esth. 9:22.. Rebbi Ḥelbo said, but only up to the Fifteenth. As Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate¹¹The language is taken from calendar computation where “intercalation” is called “impregnation”. Here it means “changing the usual calendar data.”. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. That is what you are saying to read the scroll. But making a dinner¹⁹The obligatory dinner to celebrate Purim. one makes only on the Fourteenth and the Fifteenth; and one distributes [to the poor]²⁰A separate obligation to give to the poor, Esther.9.22">Esth. 9:22. only on the Fourteenth and the Fifteenth. The eyes of the poor are only directed to the Fourteenth and the Fifteenth²¹Megillah.4b">Babli 4b.. Then these should be for reading and those for the dinner? Rebbi Ḥelbo, Rebbi Ḥuna in the name of Rav: These days are remembered and executed²²Esther.9.28">Esth. 9:28.. Remembered by reading. And executed by dinner. This implies that the Scroll is given to be analyzed²³While in principle a text posterior to the Pentateuch cannot prescribe any new obligation, only testify to the practice of earlier generations in the interpretation of the law, an exception is made for the Esther scroll, whose prescriptions are considered divine and in which the story is repeated in Chapter 9 for legal interpretation only. Since Sadducees did not recognize Esther as a canonical book, this elevation of the scroll to Pentateuchal status must be considered an anti-Sadducee demonstration. Rebbi Ḥelbo, Rebbi Yasa in the name of Rebbi Eleazar: It is said here²⁴Esther.9.30">Esth. 9:30., words of peace and truth. And it is said there,²⁵Proverbs.23.23">Prov. 23:23. truth buy but do not sell²⁶It is permitted to pay for instruction in the Torah but forbidden to take money for teaching others. “Truth” in Proverbs always refers to the Torah.. It is like the truth of the Torah. This one needs ruling, that one needs ruling²⁷Torah verses, as well as a Torah scroll, may only be written on lines, if parchment or leather impressed into the material with a metal ruler, if on paper the latter must be lined. (Megillah.16b">Babli 16b.). This one is given to be analyzed, that one is given to be analyzed. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed to David²⁸With the plan for the building of the Temple. is given to be analyzed. What is the reason? ²⁹⁸This disqualifies all Aramaic translations, even Targum Onkelos canonized in Babylonia.Everything in writing, that is the Masora. For the hand of the Eternal, that is the Holy Spirit. To me for understanding, from here that it is given to be analyzed. Rebbi Jeremiah asked, and why do we not say, the plan of everything was in spirit with him³⁰1Chr. 28:12.? Rebbi Mana said, what is בָר֨וּחַ֙? by the wind of his mouth³¹רוח may be interpreted as Divine inspiration only if indicated as such in the verse..

כַּרַכִּים הַמּוּקָּפִין חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן קוֹרִין בַּחֲמִשָּׁה עָשָׂר. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חִלְקוּ כָבוֹד לְאֶרֶץ יִשְׂרָאֵל שֶׁהָֽיְתָה חֲרֵיבָה בְאוֹתָן הַיָּמִים וְתָלוּ אוֹתָהּ מִימוֹת יְהוֹשֻׁעַ בִּן נוּן. וְיִקְרְאוּ הַכֹּל בַּחֲמִשָּׁה עָשָׂר. רִבִּי אַבָּהוּ דָרַשׁ יְשִׁיבָה יְשִׁיבָה. מַה יְשִׁיבָה שֶׁנֶּאֱמַר לְהַלָּן מִימוֹת יְהוֹשֻׁעַ בִּן נוּן אַף יְשִׁיבָה שֶׁנֶּאֱמַר כָאן מִימוֹת יְהוֹשֻׁעַ בִּן נוּן. וְיִקְרְאוּ הַכֹּל בְּאַרְבָּעָה עָשָׂר. רִבִּי יוּדָה בַּר פָּזִי דָרַשׁ פְּרָזִי פְּרָזוֹת. נֶאֱמַר כָּאן פְּרָזוֹת וְנֶאֱמַר לְהַלָּן לְבַ֛ד מֵֽעָרֵ֥י הַפְּרָזִ֖י הַרְבֵּ֥ה מְאֹֽד׃ מַה פְּרָזִי שֶׁנֶּאֱמַר לְהַלָּן מִימוֹת יְהוֹשֻׁעַ בִּן נוּן אַף פְּרָזוֹת שֶׁנֶּאֱמַר כָּאן מִימוֹת יְהוֹשֻׁעַ בִּן נוּן. תַּנֵּי. רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר. מִימוֹת אַחַשְׂוֵרוֹשׁ. אָמַר לֵיהּ רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. וְכִי מָה עִנְייַן שׁוּשַׁן הַבִּירָה לָבוֹא לְכָאן. אָם מִשּׁוּשָׁן הַבִּירָה אַתְּ לָמֵד מֵעַתָּה בְשׁוּשָׁן הַבִּירָה אַל יִקְרְאוּ וּשְׁאַר כָּל־הַמְּקוֹמוֹת יִקְרְאוּ. הָא תְלָתָא תַנָּיִין. תַּנָּייָא קַדְמִייָא סְבַר מֵימַר. מִימוֹת יְהוֹשֻׁעַ בִּן נוּן. תַּנָּייָא אַחֵרַייָא סְבַר מֵימַר. מִימוֹת אַחַשְׂוֵרוֹשׁ. תַּנָּייָא אַחֵרַייָא סְבַר מֵימַר. עִיר מִכָּל־מָקוֹם. נִמְצֵאתָה אוֹמֵר. רִבִּי יְהוֹשֻׁעַ בְּן קָרְחָה וְרִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה שְׁנֵיהֶם אָֽמְרוּ דָבָר אֶחָד. אֶלָּא שֶׁזֶּה לָמַד מִטַּעַם אֶחָד וְזֶה לָמַד מִטַּעַם אֶחָד. וְתַנֵּי כֵן. הַסָּמוּךְ לַכַּרַךְ וְהַנִּרְאֶה עִמּוֹ הֲרֵי הוּא כְיוֹצֵא בוֹ. רִבִּי אַייְבוֹ בַּר נַגָּרִי בְשֵׁם רִבִּי חִייָה בַּר בָּא. כְּגוֹן הָדָא חַמַתָּה. לֹא אָמַר אֶלָּא. כְגוֹן. הָא חַמַתָּה עַצְמָהּ מוּקֶּפֶת חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן. מִן הָדָא. וְעָרֵ֖י מִבְצָ֑ר הַצִּדִּ֣ים צֵ֔ר וְחַמַּ֖ת רַקַּ֥ת וְכִינָּרֶת׃ הַצִּידִים כְּפַר חִיטַּייָא. צֵר דִּסְמִיכָה לָהּ. חַמַּת חַמַתָּה. רַקַּת טִיבֵּרִיָּא. כִּנֶּרֶת גִּינִיסַר. הָתִיב רִבִּי לֵוִי וְהָֽכְתִיב וְהָֽעֲרָבָה֩ עַד־יָ֨ם כִּנְר֜וֹת. מֵעַתָּה שְׁנֵי גִּינִיסַרִיּוֹת הָיוּ. אוֹ לֹא הָיוּ אֶלָּא שְׁנֵי אַבְטוֹנִיּוֹת. כְּגוֹן בֵּית יֶרַח וְצִינְבָּרַיי. שֶׁהֵן מִגְדָּלוֹת כִּינָּרִים. וְחָרֵב הַכַּרַךְ וְנַעֲשֶׂה שֶׁלְגוֹיִם. אִיתָא חֲמִי. בּוֹ אֵינָן קוֹרִין וּבְחוּצָה לוֹ קוֹרִין. “Places walled from the days of Joshua bin Nun read on the Fifteenth.” Rebbi Simon in the name of Rebbi Joshua ben Levi: They honored the Land of Israel which was desolate in those days and attached it to the days of Joshua bin Nun. Then should not everybody read on the Fifteenth? Rebbi Abbahu analyzed “dwelling, dwelling”. Since “dwelling” mentioned there refers to the days of Joshua bin Nun, so also “dwelling” mentioned here refers to the days of Joshua bin Nun³²The basis for this argument and the next one is Esther.9.19">Esth. 9:19: Therefore the dispersed Jews who dwell in open towns celebrate the Fourteenth of the Month of Adar. While this does not prove that the inhabitants of walled cities read on the Fifteenth, it makes clear that those in open towns do not read on the Fifteenth. The only question is whether the town has to be open at the time of reading or had to be open at the time of the conquest. Now “dwelling” is mentioned in the verse, and it is mentioned as a duty to dwell in the Land after the conquest in Deuteronomy.12.10">Deut. 12:10.. Then should not everybody read on the Fourteenth? Rebbi Jehudah bar Pazy analyzed “open, openness.” It is said here “openness” and it said there³³Deuteronomy.3.5">Deut. 3:5. except for very many open towns. Since “open” mentioned there refers to the days of Joshua bin Nun, so also “openness” mentioned here refers to the days of Joshua bin Nun³⁴This argument to exclude dwellers in towns that are not open from reading on the 14^th is quoted in the Megillah.2b">Babli 2b.. It was stated³⁵Tosephta 1:1.: “Rebbi Joshua ben Qorḥa says, from the days of Ahasuerus. Rebbi Yose ben Rebbi Jehudah said to him, what has the reference to Susa the Fortress to do here? If you are inferring from Susa the Fortress then one should read in Susa the Fortress, but not read at any other place³⁶Not even in the city of Susa which in the Scroll is clearly distinguished from the government complex, the Fortress..” It seems that there are three Tannaim. The first Tanna intends to say, from the days of Joshua bin Nun. Another Tanna intends to say, from the days of Ahasuerus. Another Tanna intends to say, “town” in any case³⁷In any town not walled at the time of reading one reads on the 14^th.. It turns out that you may say that Rebbi Joshua ben Qorha and Rebbi Yose ben Rebbi Jehudah say the same³⁸It is not proven that R. Yose ben R. Jehudah disagrees with R. Joshua ben Qorha in practice since he does not proffer an alternative., only that each one of them infers from a separate argument; and it was stated so³⁵Tosephta 1:1.: “what is close to a walled place and what is seen with it has the same standing as it³⁹As Amoraic statement Megillah.2b">Babli 2b. These places read on the 15^th..” Rebbi Ayvo bar Naggari in the name of Rebbi Ḥiyya bar Abba: For example like Ḥamata. Since he only said “like”, therefore Ḥamata itself was walled in the days of Joshua bin Nun. From the following⁴⁰Joshua.19.35">Jos. 19:35, in the description of the territory of Naftali. Cf. Makkot.10a">Babli Makkot 10a.: Fortified towns, Haṣsiddim, Ṣer, and Ḥamat, Raqqat, and Kinneret. Haṣsiddim is Wheat village⁴¹Possibly Hattim on the plain above Tiberias., Ṣer is next to it, Ḥamat Ḥamata⁴²In the Megillah.6a">Babli 6a this is identified as the hot springs of Tiberias (which, however, has no archeological remains of the time of Joshua.), Raqqat Tiberias⁴³Tell Raqqat is slightly to the North of Herodian Tiberias., Kinneret, Genezareth. Rebbi Levi objected, is it not written⁴⁴Joshua.12.3">Jos. 12:3, as Northern border of the kingdom of Siḥon, given to the tribe of Gad., the prairie to the Kinneret lake? Were there two Genesareths⁴⁵Since the Jordan plain of Gad ended at the Southern end of the Sea of Galilee whereas Genezareth is close to its Northern end.? Or were there only two autonomous districts⁴⁶Greek ʼαυτονομία., like Bet Yeraḥ and Zinbarai, which are towers on Lake Kinneret, where the fortification was abandoned and taken over by Gentiles. Come and see, there one does not read, outside one reads⁴⁷Since this is unreasonable, one may only read in the suburbs on the 15^th if there is organized communal reading in the city on the 15^th.?

חִזְקִיָּה קָרֵי לָהּ בְּאַרְבָּעָה עָשָׂר וּבַחֲמִשָּׁה עָשָׂר. דּוּ חַשָּׁשׁ לָהִיא דְתַנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. וְאִ֗ישׁ כִּֽי־יִמְכֹּ֤ר בֵּית־מוֹשַׁב֙ עִ֣יר חוֹמָ֔ה. פְּרָט לְטִיבֵּרִיָּא שֶׁהַיָּם חוֹמָה לָהּ. רִבִּי יוֹחָנַן קָרֵי לָהּ בִּכְנִישְׁתָּא דְכִיפְרָא. וְאָמַר. הָדָא הִיא עִיקַּר טִיבֵּרִיָּא קַדְמִייָתָא. וְלָא חֲשַׁשׁ לְהָדָא דְתַנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. קַל הִיקִּילוּ בִקְרִיאָתָהּ. דְּתַנִּינָן תַּמָּן. כֹּל שֶׁהוּא לִפְנִים מִן הַחוֹמָה הֲרֵי הוּא כְּבָתֵּי עָרֵי חוֹמָה חוּץ מִן הַשָּדוֹת. רַבִּי מֵאִיר אוֹמֵר. אַף הַשָּדוֹת. וְתַנֵּי כֵן. הַסָּמוּךְ לַכַּרַךְ וְהַנִּרְאֶה עִמּוֹ הֲרֵי הוּא כְיוֹצֵא בוֹ. Ḥizqiah read it⁴⁸The Esther scroll in Tiberias. Megillah.5b">Babli 5b. on the Fourteenth and the Fifteenth, since he was apprehensive about what Rebbi Simeon ben Yohay had stated, a person who would sell a dwelling-house in a walled city⁴⁹Leviticus.25.29">Lev. 25:29., that excludes Tiberias whose wall is the lake⁵⁰While Herodian Tiberias had a wall on the land side since there was none on the lake side it was of little military value. The question is whether such military value is required for the definition of “walled city” both for the laws of the Jubilee and for reading the Scroll.. Rebbi Joḥanan read it in the Kifra synagogue and said, this is the main ancient Tiberias⁵¹It seems that this synagogue (at other places called Kufra) was outside the wall. In his opinion this was the original Raqqat which was encroached upon by Herod building Tiberias.; he was not apprehensive about what Rebbi Simeon ben Yoḥay had stated. They were lenient in matters of reading it, as we have stated there⁵²Arakhin 9:5" href="/Mishnah_Arakhin.9.5">Mishnah Arakhin 9:5, about the rules of houses in walled cities for which there exists a right of buying back only during one year.: “Anything inside the walls is treated as a house of a walled city except fields. Rebbi Meïr says, even fields.” And it was stated so³⁵Tosephta 1:1.: “what is close to a walled place and what is seen with it has the same standing as it.⁵³While R. Simeon ben Yoḥay may be correct for the laws of the Jubilee, his argument is irrelevant for reading the Scroll.”

אָמַר רִבִּי יוֹחָנָן. מִגִּבְותְּ וְעַד אַנְטִפַּטְרִס שִׁשִּׁים רִיבּוֹא עַייָרוֹת הָיוּ. [וְהַקְטַנָּה] שֶׁבָּהֶן הָֽיְתָה בֵית שֶׁמֶשׁ. מַה כְתִיב בָּהּ וַיַּ֞ךְ בְּאַנְשֵׁ֣י בֵֽית־שֶׁ֗מֶשׁ כִּ֤י רָאוּ֙ בַּֽאֲר֣וֹן יי֨ וגו׳. וְאֵילּוּ מֵרוּחַ אַחַת הָיוּ. וּכְדוֹן אִין אַתְּ מְבַצֵּעַ לָהּ קָנֵיי לָא נְסַבָּה. אָמַר רִבִּי חֲנִינָה. קָֽפְצָה לָהּ אֶרֶץ יִשְׂרָאֵל. ⁵⁴Ta`aniot 4:8, Notes 340–342. Rebbi Joḥanan said, from Gibbethon to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which it is written⁵⁵1S. 6:19., He smote of the men of Bet Shemesh, for they looked at the Ark ofthe Eternal, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist.

כָּל־הָעֲייָרוֹת שֶׁמָּנָה יְהוֹשֻׁעַ אֲפִילוּ מֵאָה אִינֻּן. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מוּקָּפוֹת חוֹמָה מָנָה. רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. הַסְּמוּכוֹת לִסְפַר מָנָה. קִרְייָא מְסַייֵעַ לְרִבִּי יוֹסֵי בַּר חֲנִינָה. וַיְהִ֣י גְבוּלָם֠ מֵחֵ֨לֶף (מֵֽאֵילוֹן בְּצַֽעֲנַנִּ֗ים) [וגו׳. קַטָּ֤ת וְנַחֲלָל וְשׁוֹמְרוֹן וְיִדְֽאֲלָה֖ וּבֵ֣ית לָ֑חֶם]. מֵחֵ֨לְף חֶלְף. מֵֽאֵילוֹן אַייְלִין. בְּצַֽעֲנַנִּ֗ים אֲגָנַייָא דְקֶדֶשׁ. וַאֲדָמִ֥י דָּמִין. הַנֶּ֛קֶב צַייְדָתָה. וְיַבְנְאֵל֭ כְּפַר יַמָּה. עַד־לַקּ֑וּם לוֹקִים. וְקַטָּ֤ת קְטוֹנִית. וְנַֽהֲלָ֨ל מַהֲלוּל. וְשִׁמְר֔וֹן סִימוֹנִייָה. וְיִדְֽאֲלָה֖ חִירִייָה. בֵּית לָ֑חֶם בֵּית לֶחֶם צָרִייָה. All the towns which Joshua enumerated are at least one hundred. Rebbi Simeon ben Laqish said, he enumerated those walled. Rebbi Yose bar Ḥanina said, he enumerated those close to the border. The verse supports Rebbi Yose bar Ḥanina: their border was Meḥelef ⁵⁶Joshua.19.33">Jos. 19:33. The verse establishes that the localities mentioned in Jos. are boundary markers, in this case of Naftali. All localities mentioned in the verse will be identified later in the paragraph. [etc. And Qaḥtat, and Nahallal, and Shimron, and Yedeala, and Bet Leḥem⁵⁷Joshua.19.15">Jos. 19:15, description of the border between Zevulun and Naftali. Addition by the corrector since the localities will later be discussed in the text. But since of the first verse only one locality was named, the addition seems to be unwarranted. Clearly, the interest is on Tiberias and its wider neighborhood..] Meḥelef, Ḥelef. Me’elon, Aylin. Baṣa`ananim, Basin of Qedesh. And Adami, Damin. Hanneqeb, Ṣaidata. And Yabneel, Kefar Yama. Up to Laqqum, Loqim⁵⁸Most of the places are not identified. If the root of בצעננים is בצעה “swamp”, the translation would have to be “swamp near Qedesh Naftali.” Damin seems to be the village of Dameh near Tiberias. Hanneqeb seems to be Arabic נקב “hole, breach”, a good description for the mountain pass controlling the road from Tiberias to the Mediterranean. Kefar Yama may be the place Yamnia mentioned by Josephus (Bell. II.xx.6) in Galilee.. And Qaṭtat, Qeṭonit. And Nahallal, Mahlul. And Shimron, Simonieh. And Yedeala, Ḥirieh. And Bet Leḥem, Bet Leḥem Sarieh⁵⁹The places mentioned in Joshua.19.15">Jos. 19:15, in the center of Lower Galilee; in Talmudic times the region of Sepphoris. Except for the Galilean Bet Lehem the places are unidentified..

רִבִּי אָחָא רִבִּי יוּדָה בֶן לִוֵי רִבִּי יְהוֹשֻׁעַ בֶּן לִוֵי בְשֵׁם רִבִּי. לוֹד וְגֵיא הַחֲרָשִׁים מוּקָּפוֹת חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן. וְלָמָּה לֹא אָמַר וְאוֹנוֹ. בְּגִין דִּכְתִיב. וְהָא כְתִיב לוֹד וְאִיתְאֲמָרַת. אֶלָּא בְגִין דְּתַנִּינָן. וְגַמְלָה וְגָדוּר וְחָדִיד וְאוֹנוֹ וִירוּשָׁלַםִ וְכֵן כַּיּוֹצֵא בָהֶן׃ וְהָכְתִיב וּבְנֵ֣י אֶלְפַּ֔עַל עֵ֥בֶר וּמִשְׁעָ֖ם וָשָׁ֑מֶר ה֚וּא בָּנָ֣ה אֶת־אוֹנ֔וֹ וְאֶת־לוֹד וּבְנוֹתֶיהָ. אָמַר רִבִּי לָֽעְזָר בֵּירִבִּי יוֹסֵה. בִּימֵי פִילֶגֶשׁ בְּגִבְעָה חָֽרְבָה וְעָמַד אֶלְפַּעַל וּבְנָייָהּ. הָדָא הִיא דִכְתִיב גַּ֛ם כָּל־הֶעָרִ֥ים הַנִּמְצָא֖וֹת שִׁלְּח֥וּ בָאֵֽשׁ. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי פִינְחָס. לוֹד וְאוֹנוֹ הֵן הֵן גֵּיא הַחֲרָשִׁים. Rebbi Aḥa, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: Lod and Ge-Haḥarašim⁶⁰Mentioned first in Nehemiah.11.35">Neh. 11:35 as settlements in the region of Benjamin. Megillah.4a">Babli 4a. were walled from the times of Joshua bin Nun. Why did he not say, “and Ono”? Because it is written⁶¹Nehemiah.11.35">Neh. 11:35.. But so is Lod and it was mentioned. But because it was stated⁶²Arakhin 9:6" href="/Mishnah_Arakhin.9.6">Mishnah Arakhin 9:6, describing walled cities., “Gamla, Gedor, Hadid, and Ono, and Jerusalem, and those similar to them.” But is it not written⁶³1Chr. 8:12, descendants of Benjamin., The sons of Elpa‘al: Ever, and Misham, and Shemer; he built Ono and Lod and its dependencies? Rebbi Eleazar ben Rebbi Yose said, it was destroyed in the times of the Concubine at Gibea⁶⁴Megillah.4a">Babli 4a.; Elpa‘al rebuilt it. That is what is written⁶⁵Judges.20.48">Jud. 20:48., also all existing towns they put to the fire. Rebbi Ḥanania in the name of Rebbi Phineas: Lod and Ono are Ge-Haḥarašim⁶⁶It is possible to read Nehemiah.11.35">Neh. 11:35 as: Lod and Ono are Ge-Harašim (valley of the artisans.) He therefore disagrees with Rebbi’s statement..

רִבִּי חֶלְבּוֹ רִבִּי חוּנָה בְשֵׁם רִבִּי חִייָה רַבָּה. הַכֹּל יוֹצְאִין בְּאַרְבָּעָה עָשָׂר שֶׁהִיא זְמַן קְרִיאָתָהּ. לֹא בָא אֶלָּא לְלַמְּדָךְ שֶׁהַמִּצְווֹת נוֹהֲגוֹת בָּאֲדָר שֵׁינִי. רִבִּי יוֹסֵי וְרִבִּי אָחָא הֲווֹן יְתִיבִין. אַמַר רִבִּי יוֹסֵי לְרִבִּי אָחָא. לֹא מִסְתַּבְּרָא לְשֶׁעָבַר אֲבָל לָבֹא. וְהָא תַנֵּי. מְקוֹם שֶׁנָּהֲגוּ לִקְרוֹתָהּ שְׁנֵי יָמִים קוֹרִין אוֹתָהּ שְׁנֵי יָמִים. אָמַר לֵיהּ. אוֹף אֲנָא סָבַר כֵּן. אָמַר רִבִּי מָנָא. וְיֵאוּת. אִילּוּ מִי שְׁקְּרָייָהּ בְּאַרְבָּעָה עָשָׂר וְחָזַר וּקְרָייָהּ בַּחֲמִשָּׁה עָשָׂר שֶׁמָּא אֵין שׁוֹמְעִין לוֹ. אִם אוֹמֵר אַתְּ כֵּן שֶׁמָּא נִמְצֵאתָה עוֹקֵר זְמַן כַּרַכִים בְּיָדֶיךָ. Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya. Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading⁶⁷Šeqalim 1:1, Note 24; also quoted twice in the sequel. He asserts that even though villagers may read early and inhabitants of walled cities have to read on the Fifteenth, reading on the Fourteenth satisfies the basic requirement. Those who are reading on both days, as mentioned later, because the tradition about the existence of a walled settlement in the days of Joshua bin Nun is not reliable, do not recite a benediction on the second day.. It only comes to teach you that the obligations apply to the Second Adar⁶⁸As explained in Šeqalim, if the Scroll was read on the 15^th of Adar and then an intercalary month was declared, the reading has to be repeated but even in a walled town may be read on the 14^th.. Rebbi Yose and Rebbi Aḥa were sitting together. Rebbi Yose said to Rebbi Aḥa, it is only reasonable for the past; but for the future⁶⁹If the scroll was read by error on the 14th it does not have to be repeated since the basic obligation was fulfilled, but a place which by tradition is obligated to read on the 15^th cannot be permitted in the future to read on the 14^th.? And did we not state, at a place where one is used to read it on two days, one reads it on two days? He said to him, I also am of this opinion. Rebbi Mana said, this is correct. If somebody read it on the Fourteenth and read it again on the Fifteenth, would one not listen to him? If you are saying so⁷⁰That a place reading and celebrating on the 15^th may be permitted to change to the 14^th., with your hand you uproot the time of walled places.

נַחְמָן בְּרֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר נַחְמָן. שִׂמְחָ֤ה וְשָׂשׂוֹן֙ מִיכָּן שֶׁהֵן אֲסוּרִין בְּהֶסְפֵּד. וּמִשְׁתֶּה֭ מִיכָּן שֶׁאֲסוּרִין בְּתַעֲנִית. וְי֣וֹם ט֑וֹב מִיכָּן שֶׁאֲסוּרִין בַּעֲשִׂייַת מְלָאכָה. אָמַר רִבִּי חֶלְבּוֹ. זִימְנִין סַגִּין יָֽתְבִית קוֹמֵי רִבִּי שְׁמוּאֵל בַּר נַחְמָן וְלָא שְׁמָעִית מִינֵיהּ הָדָא מִילְּתָא. אֲמַר לֵיהּ. כָּל־ מַה דַהֲוָה אַבָּא שְׁמִיעַ אַתְּ שְׁמִיעַ. מִילְּתֵיהּ דְּרִבִּי פְלִיגָא. דְּרִבִּי הָיָה מְפַרְסֵם עַצְמוֹ שְׁנֵי יָמִים בַּשָּׁנָה. רוֹחֵץ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וְנוֹטֵעַ נְטִיעוֹת בְּפוּרִים. רִבִּי חָבִיבָה בְשֵׁם רַבָּנִן דְּתַמָּן. בְּכָל־ מָקוֹם [שֶׁכָּתוּב] יוֹם טוֹב אֵין כָּתוּב וְקִיבֵּל. בְּכָל־מָקוֹם שֶׁכָּתוּב וְקִיבֵּל אֵין כָּתוּב יוֹם טוֹב. וְכָאן כָּתוּב יוֹם טוֹב וְכָתוּב וְקִיבֵּל. רִבִּי סִימוֹן בֵּשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. מִשְׁפָּחָה֙ וּמִשְׁפָּחָ֔ה אֵילּוּ הַכְּפָרִים. מְדִינָ֥ה וּמְדִינָ֖ה אֵילּו הַכַּרָכִים. עִיר וָעִ֑יר אֵילּו הָעֲייָרוֹת. Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment⁷¹The entire statement is an explanation of Esther.9.10">Esth. 9:10, but the expression “joy and enjoyment” is from 8:17 instead of the correct “joy” (as in the Megillah.5b">Babli, 5b.), this implies that eulogies are forbidden. And festive dinner, this implies that fasting is forbidden. And holiday, this implies that work is forbidden⁷²The Babli notes that it is not clear from the statement whether this refers to both days of Purim or only to the day celebrated in the community.. Rebbi Ḥelbo said, many times I sat before Rebbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rebbi disagrees, for Rebbi acted demonstratively on two days in the year. He took a bath on the Seventeenth of Tammuz⁷³To emphasize that the restrictions of the 9^th of Av do not apply to the 17^th of Tammuz. and planted saplings on Purim⁷⁴To make it clear that work is not forbidden on Purim; Megillah.5b">Babli 5b.. Rebbi Ḥabiba in the names of the Rabbis of there: Any place where it is written holiday it is not written theyaccepted, and any place where it is written they accepted it is not written holiday⁷⁵In the list of Esther.9.19">Esth. 9:19 “holiday” is mentioned, but in the note 9:22 that the Jews accepted the rules of Purim, only joy and dinner are mentioned (in addition to obligations to send food to one another and gifts to the poor.). And here it is written holiday and it is written they accepted⁷⁶This can be read either as proof of R. Ḥelbo’s position (as a question), or (as a statement) by Naḥman that 9:23 asserts that the Jews accepted all that Mordocai had written to them, implicitly endorsing the holiday status.? Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Family and family, these are the hamlets. City and city, these are the fortified places. Town and town, these are the small towns⁷⁷Esther.9.28">Esth. 9:28; Megillah.2b">Babli 2b..

תַּנֵּי שְׁמוּאֵל. מִפְּנֵי מַה מַקְדִּימִין לְיוֹם הַכְּנִיסָה. כֵּדֵי שֶׁיְּסַפְּקוּ [מַיִם ו]מָזוֹן לַאֲחֵיהֶם שֶׁבַּכַּרָכִים. רִבִּי פִלִיפָּא בַּר פְּרוֹטָא אָמַר קוֹמֵי רִבִּי יוֹנָה. לֵית הָדָא אָֽמְרָה שֶׁאָסוּר בַּעֲשִׂייַת מְלָאכָה. אָמַר לֵיהּ. אִין מִן הָדָא לֵית שְׁמַע מִינָּהּ כְּלוּם. הֲרֵי חוֹלוֹ שֶׁלְמוֹעֵד הֲרֵי הוּא אָסוּר בַּעֲשִׂייַת מְלָאכָה וְהֵם מְסַפְּקִין מָזוֹן לַאֲחֵיהֶם שֶׁבַּכַּרָכִים. לֵית לָךְ אֶלָּא כְהָדָא דְרִבִּי. דְּרִבִּי הֲוָה מְפַרְסֵם עַצְמוֹ שְׁנֵי יָמִים בַּשָּׁנָה. רוֹחֵץ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וְנוֹטֵעַ נְטִיעוֹת בְּפוּרִים. Samuel stated: Why do they⁷⁸The inhabitants of isolated hamlets. precede to the market day? So they may provide [water and]⁷⁹Corrector’s addition from the Megillah.4a">Babli 4a, to be deleted. Water is drawn from local wells. food to their brothers in the fortified places⁷⁹Corrector’s addition from the Megillah.4a">Babli 4a, to be deleted. Water is drawn from local wells.. Rebbi Philippos ben Protos said before Rebbi Jonah: Could this mean that it is forbidden for {agricultural} work⁸⁰If you invite the farmers to listen to the reading of the scroll in the city synagogue because you want them to bring their produce to the local market, do you not tell them to harvest their produce early in the morning and this certainly is agricultural work.? He said to him, if from this you can conclude nothing. Are there not the intermediate days of holidays which are forbidden for {agricultural} work⁸¹As explained in Mo`ed qatan, work forbidden on the intermediate days of holidays essentially is agricultural work. but they provide food to their brothers in the fortified places. You only have this from Rebbi, for Rebbi acted demonstratively on two days in the year. He took a bath on the Seventeenth of Tammuz⁷³To emphasize that the restrictions of the 9^th of Av do not apply to the 17^th of Tammuz. and planted saplings on Purim⁸²Therefore Rebbi choose agricultural work to perform in public on Purim..

רִבִּי יוּסְטָא בֵּירִבִּי שׁוּנֶם בְּעָא קוֹמֵי רִבִּי מָנָא. וְלֹא עֶזְרָא תִיקֵּן שֶׁיְּהוּ קוֹרִין בַּתּוֹרָה בַּשֵּׁינִי וּבַחֲמִישִּׁי וּבַשַּׁבָּת בַּמִּנְחָה. וּמָרְדְכַי וְאֶסְתֵּר מַתְקִינִים עַל מַה שֶׁעֶזְרָה עָתִיד לְהַתְקִין. אָמַר לֵיהּ. מִי שֶׁסִּידֵּר אֶת הַמִּשְׁנָה סָֽמְכָהּ לַמִּקְרָא. מִשְׁפָּחָה֙ וּמִשְׁפָּחָ֔ה מְדִינָ֥ה וּמְדִינָ֖ה וְעִ֣יר וָעִ֑יר. Rebbi Justus ben Rebbi Shunem asked before Rebbi Mana: Did not Ezra institute that one reads in the Torah Mondays, Thursdays, and Sabbath afternoon⁸³Babli Bava qamma 82a (and below Halakhah 4:1, 75a l. 21). The Torah reading on Sabbath morning is attributed to Moses.? And Mordocai and Esther institute on basis of what Ezra will institute in the future⁸⁴Since the text dates Purim to Xerxes but Ezra to Artaxerxes, basing a date for the reading of the Scroll on an institution of Ezra clearly is anachronistic.? He said to him, he who ordered the Mishnah based it on Scripture: Family and family, city and city, town and town⁸⁵Esther.9.28">Esth. 9:28. No fixed dates are indicated, only that there are variable times according to circumstances. The fixation of market days to Monday and Thursday is a later development in the many centuries between Persian rule and Mishna composition..