Talmud su Ester 9:28

Rebbi Simeon ben Laqish asked Rebbi Joḥanan: Is it not forbidden because of “do not split into sects”⁵³How can the Mishnah require people who move from place to place to follow the more restrictive practice? Does this not violate the basic principle of uniform practice based on an aggadic interpretation of Deut. 14:1. Babli Yebamot 13b.? He said to him⁵⁴He wants to restrict the prohibition of concurrent different practices to cases of fundamental differences in the formulation of rules, not to differing interpretations of existing rules., in case these follow the House of Shammai and those the House of Hillel. But between the House of Shammai and the House of Hillel does practice not follow the House of Hillel⁵⁵The answer is unsatisfactory since in post-Jabneh Judaism, practices of the House of Shammai are not recognized anyhow.? He said to him, in case these follow Rebbi Meïr and those follow Rebbi Yose. But between Rebbi Meïr and Rebbi Yose, does practice not follow Rebbi Yose? He answered him, there are two Tannaim regarding Rebbi Meïr and two Tannaim regarding Rebbi Yose⁵⁶While it is agreed as general rule that between R. Meïr and R. Yose practice follows R. Yose (Maˋserot 1:7 Note 200; Babli Eruvin 46b), this is only a general rule, not an invariable principle. There are many examples where other Tannaim follow the lines of argument of R. Meïr and R. Yose and practice was decided only in later generations.. He said to him, is there not New Year’s Day and the Day of Atonement, where in Judea one used to follow Rebbi Aqiba and in Galilee Rebbi Joḥanan ben Nuri⁵⁷Mishnah Roš Haššanah 4:6,7 explains their differences in the way prayers and shofar blowings are combined on New Year’s day and the Day of Atonement in a Yovel year.. He told him, there is a difference since if he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation⁵⁸Everybody will agree that either way fulfills the biblical requirement.. But is there not Purim, where these read on the fourteenth and those on the fifteenth⁵⁹Days of reading of the Esther scroll in the month of Adar. Since the date of reading is determined by the place of reading, it is obvious that a visitor has to read with the local people.? He told him, he who edited the Mishnah based it on Scripture⁶⁰Esth. 9:28. Since the differences are of biblical origin, the example is irrelevant for the rabbinic prohibition.: Family and family, country and country, and town and town.

What does one read if it⁹⁵The New Moon of Adar. falls on a Friday? Rebbi Ze`ira says, one reads earlier<sup>96</sup>The Sabbath preceding. Babli 30a.. Rebbi Ila, Rebbi Abbahu in the name of Rebbi Joḥanan: one reads later<sup>97</sup>The Sabbath following. Babli 30a.. Rebbi Ze`ira was looking at him. He said to him, why are you looking at me? I said to you from tradition, and you are saying an opinion⁹⁸R. Ila quotes R. Joḥanan while R. Ze`ira holds his opinion as a logical inference from Mishnah 5.; why are you looking at me? A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze`ira: What is the first week? Any in which the New Month of Adar falls, even on Friday. What Samuel stated supports Rebbi Ila: What is the second week⁹⁹The problem is that as they are formulated Mishnaiot 5 and 6 contradict one another. Mishnah 5 states that if Šeqalim is read before the day of New Moon then on the next Sabbath one reads a section in the regular sequence of Torah reading while Mishnah 6 supposes that one reads the 4 extra paragraphs (Note 92) one after the other without interruption and only afterwards returns to the regular readings. This is possible only if Šeqalim is read later and justifies R. Joḥanan. Babli 30a.? Any in which Purim falls, even on Friday. Rav Naḥman bar Jacob asked, think of it if the Fifteenth fell on a Sabbath? You may not read in the Esther scroll since one reads in Hagiographs only after afternoon prayers¹⁰⁰It seems from the old Midrash collections that after the Torah reading in the afternoon of the Sabbath one read a Haftara from Hagiographs, while in the morning the public reading after the Torah reading had to be from Prophets.. Could they not read remember¹⁰¹The reading Deut. 25:17–19.? He said to him, so says Rav, these days are remembered and executed¹⁰²Esth. 9:28., that the remembrance precedes the execution. Rebbi Abba the son of Rebbi Pappai asked, think of it if the Fourteenth fell on a Sabbath? Does not the remembrance precede the execution¹⁰³If one reads about Amaleq on the 14^th and then, because the Scroll cannot be read on the Sabbath one reads it on the 15^th, Rav’s condition is satisfied.? He said to him, was this not already contradicted, it cannot happen¹⁰⁴In the computed calendar; Chapter 1 Note 89.. And if it could happen it would be belated for towns¹⁰⁵Since it was determined that the Scroll may not be read after the appointed time (Chapter 1 Note 12), one would have to read the Scroll in towns on the 12^th or the 13^th..

Rebbi Ḥelbo, Rav Ḥama bar Guria in the name of Rav Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: Family and family⁷⁴Esth. 9:28., from here that the watches of priests and Levites will be unoccupied⁷⁵Since sexual activity pollutes and purity is regained only at sundown following immersion in water, priests and Levites officiating in the Temple have to serve far from their families. If they have to join their families for the celebration of Purim, the Temple service has to stop. Babli 3a.; Rebbi Ḥelbo said, from here that the house of assembly will be empty⁷⁶While the previous remark was theoretical, this one is practical and forbids sessions of the Academy in the afternoon of Adar 14.. Simeon bar Abba in the name of Rebbi Joḥanan, and their remembrance will not disappear from their descendants⁷⁴Esth. 9:28., from here that the Sages dedicated a Tractate to it.