Talmud su Ester 9:1

They asked before Rebbi Ze`ira<sup>92</sup>Two generations before R. Yose, when the 14th on Monday and Sabbath was not impossible.: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday<sup>93</sup>Mishnah 4.. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday<sup>100</sup>Since if the 15th is on a Sabbath one reads on the 14th, on Friday, there seems to be no reason why one should not read on Friday if the 14th is on the Sabbath, against the Mishnah.? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day<sup>101</sup>This is the Mishnah.. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.]<sup>102</sup>Corrector’s addition. Probably not part of the original text, in which Rebbi Ze`ira immediately states that one follows Rav who explains that all Mishnaiot are consistent. He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because 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 reading^67,Šeqalim 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.¹⁰³If for walled cities it is a Sabbath, then Friday is the 14th and is valid reading for everybody (after the fact).. And similarly, if for villages it would fall on the Sabbath¹⁰⁴But if Sabbath is the 14th, Friday is not acceptable following R. Ḥelbo, and there are two reasons why one should read on Thursday.; as Rebbi Ḥelbo said, the Thirteenth was a day of war¹⁴Esth. 9:1.. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday¹⁰⁵Following R. La in the preceding Halakhah. Babli 5a.; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible⁸⁷Who published the calendar rules which insure that the Day of Atonement never falls on Friday or Sunday (Eruvin Chapter 3, Note 199.), but if one would be possible, following the Mishnah⁹⁹In all actual cases one follows the applicable one of Mishnaiot 2–5.

“One does nor read the scroll before sunrise.” For it is written⁹¹Esth.9:1., on the day the enemies of the Jews thought they would rule over them.

HALAKHAH: “The entire day is qualified to read the Scroll,” as it is written⁹¹Esth.9:1., on the day the enemies of the Jews thought they would rule over them. To read the Hallel, as it is written¹¹²Ps, 118:24., this is the day the Eternal made, let us enjoy and be happy on it. To blow the shofar, as it is written¹¹³Num. 29:1., a day to shofar blowing it shall be for you. To take the lulav, as it is written¹¹⁴Lev. 23:40, you shall take for yourselves on the first day. For the musaf prayer, and for musaf sacrifices, as it is written¹¹⁵Lev. 7:38. The verse continues: to bring their sacrifices to the Eternal., on the day on which He commanded the Children of Israel, etc.