Talmud su Ester 3:18

MISHNAH: From where does a person start to read and fulfills his duty? Rebbi Meïr says, all of it. Rebbi Jehudah says, from a Jewish man⁴⁵Esth 2:5.. Rebbi Yose says, from after these matters⁴⁶Esth 3:1..

HALAKHAH: “From where does a person start to read and fulfills his duty? Rebbi Meïr says, all of it. Rebbi Jehudah says, from a Jewish man⁴⁵Esth. 2:5.. Rebbi Yose says, from after these matters⁴⁶Esth. 3:1..” Rebbi Abbahu in the name of Rebbi Eleazar: He who says all of it, about all words of this letter⁵⁷Esth. 9:26.. He who says from a Jewish man, what they understood about it⁵⁷Esth. 9:26.. He who says from after these matters, and what happened to them⁵⁷Esth. 9:26.. Rebbi Simon in the name of Rebbi Joshua ben Levi. He who says all of it, all the facts of his strength and mightiness⁵⁸Esth. 10:2.. He who says from a Jewish man, the Chapter of the greatness of Mordocai⁵⁸Esth. 10:2.. He who says from after these matters, how the King aggrandized him⁵⁸Esth. 10:2.. Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: strength, all strength, with all strength⁵⁹Esth. 9:29.. Strength, is Haman’s strength. All strength, is Mordocai’s strength. With all strength, is Ahasuerus’s strength. It was stated⁶⁰Babli 19a. In Tosephta 2:9 in the name of R. Simeon ben Eleazar.: Rebbi Simeon ben Yoḥay says, from in that night⁶¹Esth. 6:1.. From the place where there was Haman’s downfall came Mordocai’s rise.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: That year¹⁷⁴The year described in the Esther Scroll. was intercalary. What is the reason? From day to day, and from month to month, to the twelfth month which is the month of Adar¹⁷⁵Esth. 3:7, describing Haman’s casting of lots (following the Babylonian calendar in which the intercalary month also was Adar.). Is the first Adar additional? Is the second Adar additional? What is the difference between them? Rebbi Samuel ben Rav Isaac said, the two lambs of Pentecost are between them¹⁷⁶They are prescribed to be yearlings. On the face of it, they have nothing to do with the rules of Adar since they are due in Siwan. The meaning of the statement is that if the first Adar is the addition, the second Adar is the last in the year and the year is stretched to 13 months. But if the second Adar is the addition then a month-year by definition has 12 months; the thirteenth month is neither of the preceding nor of the following year. (This argument is not found otherwise in the Talmudim.) In the first case, a lamb is a yearling up to the date of its birth in the following year; in the second case it is a yearling for 12 months from the date of its birth.. If it was born on the fifteenth of Adar in a non-intercalary year and it enters an intercalary year; if you are saying that the first Adar is additional, it is a long year. If you are saying that the second Adar is additional, it^176*The lamb as a yearling. has only up to the fifteenth of the first Adar. Rebbi Ayvo bar Naggari said, a Mishnah states that the first Adar is additional, as we have stated there¹⁷⁷Mishnah Idiut 7:7.: “They testified that one may intercalate the year during all of Adar; for there were those who said, until Purim. They testified that one may intercalate the year conditionally¹⁷⁸The calendar court has the entire month of Adar (necessarily the first) to decree the year as intercalary (and thereby changing the current Adar from 29 to 30 days) In the absence of the Patriarch the court may decree an intercalation subject to later approval by the Patriarch..” This implies that the first Adar is additional. If you would say that the second Adar is the addition¹⁷⁹See Note 176., it no longer is the year and he intercalates it? Mar Uqba found two letters¹⁸⁰This is the traditional style in which the Patriarch’s court announces intercalation; cf. Sanhedrin: Yerushalmi 1:1 Notes 179ff., Tosephta 2:2–11, Babli 11b. In this case these were letters addressed to the Head of the Diaspora in Babylonia.. In one was written, “it is good in my eyes and the eyes of my colleagues to add thirty days to the year.” And in one it was written, “it is good in my eyes and the eyes of my colleagues to add a month to the year.” He who says “thirty days” implies that the first Adar is additional¹⁸¹Since as noted at the end, the regular Adar preceding Nisan has 29 days.; he who says “a month” implies that the second Adar is additional. If from there, you cannot infer anything, as Rebbi Jacob bar Aḥa and Rebbi Yudan from Gezur, Rebbi Simon in the name of Rebbi Joshua ben Levi said, forever both months may be augmented¹⁸²The rule that the Adar preceding Nisan has 29 days is a desideratum; its violation does not invalidate any religious act.. If he augmented the first and did not augment the second, what he did is well done. Always the Adar close to Nisan is defective¹⁸³Without explicit change from a competent authority..

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]

R. Jose b. Abin said: When they²²The names of Haman’s sons. are written down, the word ’ish²³Man, the last word of Esth. 9, 6. must be at the top of the column²⁴And at the beginning of the first line. and each we’eth²⁵Sign of the defined accusative which occurs ten times, each preceding the names of the ten sons. at the end [of the lines, a total] of eleven lines,²⁶The first line consisting of ’ish on the right and we’eth on the left, the next nine lines having the name on the right and we’eth on the left, while the eleventh line has the name Wayezatha on the right and ‘asereth (ten) on the left. and ‘asereth at the end of the column. Thus, in reading transversely, the columns²⁷On the right (consisting of ’ish and the ten names), and the left (ten times we’eth and ‘asereth). appear laced and closely corded like transverse lacing [of a web].²⁸The reading of V is corrupt and the translation follows GRA, N.Y. and Jastrow. It symbolizes that when [the ten sons] fall there will be no rising for them.
The phrase ’aḥar haddebarim … Hammedatha²⁹Esth. 3, 1, E.V. After these things did king Ahasuerus promote Haman the son of Hammedatha. was translated by R. Joseph as follows:³⁰R. Joseph is the reputed author of a later Aramaic translation of the Prophets and Hagiographa. ‘After these things did king Ahasuerus promote Haman the son of Hammedatha the Aggagite, son of Seraḥ,³¹A name derived from a root ‘to stink’. The object of the genealogy is to trace Haman, the symbol of the enemies of Jews throughout their history, through a chain of despicable men to Esau, the brother but enemy of the patriarch Jacob. son of Buza, son of Aflutos,³²Buza means ‘contempt’, and Aflutos is probably Plutos, a heathen god. son of Deosis,³³Dionysus (?). son of Padom,³⁴Or, Pados (putrid?). son of Ma‘adi,³⁵Meaning ‘sickness’. son of Be‘alkon,³⁶The meaning is ‘cunning’. son of Antamarus,³⁷Signifying ‘crushed stones’. son of Ḥarum,³⁸Or, Ḥuram, possibly the heathen god Ares. son of Hadoram,³⁹Or, Heridos, i.e. Herod who is known in history as a tyrant. son of Shazar,⁴⁰Meaning ‘hip disease’ son of Nagar,⁴¹Or, possibly, Negad (a whip). son of Parshandatha,⁴²This and the following were also names of two of Haman’s sons. son of Wayezatha, son of ‘Amaleḳ,⁴³The ancestor of the people who were the first to attack Israel after their exodus from Egypt. son of the concubine of Eliphaz the firstborn of Esau; he advanced him and set his seat above all his princes and his servants, because pride goeth before destruction’.⁴⁴The last four words come from Prov. 16, 18. The translation of the paragraph embodies most of GRA’s emendations.

To what does the foregoing apply? To fasting in private, but it is forbidden to proclaim a public fast until Nisan has passed.
On the first day of Adar a public proclamation is made regarding the shekels.¹⁴Every adult had the obligation to give one half-shekel as a contribution to the Temple. Why on the first of Adar? Because it was foreseen, revealed and known before Him Who spoke and the world came into being that Haman would in time to come weigh [shekels] against Israel.¹⁵Cf. Esth. 3, 9. He, therefore, forestalled him and instructed Moses that the shekels of Israel should precede Haman’s. It is required that Israel shall give their shekels before [43b] the Sabbath of Remember;¹⁶The Sabbath before Purim when the mafṭir reads the passage beginning Remember (Deut. 25, 17-19). and it is forbidden to say of them¹⁷The half-shekels. that they are ‘for a ransom’ [but must be given] for a freewill-offering. From the proceeds water and food should be supplied for their poor brethren on account of a sacrifice¹⁸Reading ḳorban with GRA. V has ‘on account of complaints’ (ḳoblin). [M has ḳislin which Krauss, Lehnwörter, p. 531, renders ‘feast’.] and gifts to the poor.¹⁹Cf. Esth. 9, 22. Some supply bread and wine, others supply bread and fish; in any event not less than two gifts²⁰Since Esth. loc. cit. speaks of gifts, in the plural, which indicates not less than two. should be given, although they consist only of wheat and beans.