Rujukan Talmud untuk Ester 9:28: Jerusalem Talmud Megillah, Jerusalem Talmud Pesachim & Megillah

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 joy¹⁸Esth. 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, Esth. 9:22. only on the Fourteenth and the Fifteenth. The eyes of the poor are only directed to the Fourteenth and the Fifteenth²¹Babli 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 executed²²Esth. 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 here²⁴Esth. 9:30., words of peace and truth. And it is said there,²⁵Prov. 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. (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..

Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment⁷¹The entire statement is an explanation of Esth. 9:10, but the expression “joy and enjoyment” is from 8:17 instead of the correct “joy” (as in the 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; 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 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 towns⁷⁷Esth. 9:28; Babli 2b..

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 town⁸⁵Esth. 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..