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Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.1.1 | {
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} | MISHNA: The Megilla is read on the eleventh, on the twelfth, on the thirteenth, on the fourteenth, or on the fifteenth of the month of Adar, not earlier and not later. The mishna explains the circumstances when the Megilla is read on each of these days. Cities [kerakin] that have been surrounded by a wall since the d... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.1.2 | {
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} | If the fourteenth occurs on Thursday, the villages and large towns read it on that day, the fourteenth, and the walled cities read it on the next day, the fifteenth. If the fourteenth occurs on Shabbat eve, the villages advance their reading to the day of assembly, i.e., Thursday, the thirteenth of Adar; and the large ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.1.1 | {
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} | GEMARA: We learned in the mishna: The Megilla is read on the eleventh of Adar. The Gemara asks: From where do we derive this halakha? The Gemara expresses surprise at the question: What room is there to ask: From where do we derive this halakha? The reason is as we intend to say further on: The Sages were lenient... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.1.2 | {
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"Megillah.2a.8",
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} | The Gemara objects: But still, the plural term is necessary to indicate that the time of this walled city is not the same as the time of that unwalled town, i.e., Purim is celebrated on different days in different places. The Gemara answers: If so, let the verse say: Their time, indicating that each place celebrates... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.1.3 | {
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} | The Gemara asks: Say that these two added days are the twelfth and the thirteenth of Adar. How is it derived that the Megilla may be read on the eleventh as well? The Gemara answers: It is as Rav Shmuel bar Yitzhak said in a different context: The thirteenth of Adar is a time of assembly for all, as it was on that d... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.1.4 | {
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} | Since two derivations were offered for the same matter, the Gemara asks: What is the reason that Rabbi Shmuel bar Nahmani did not state that the days enumerated in the mishna are fit for reading the Megilla based upon the term in their times, in accordance with the opinion of Rav Shemen bar Abba? The Gemara answers: ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.1.5 | {
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} | With regard to the mishnas ruling that the Megilla may be read on the day of assembly, Rabba bar bar Hana said that Rabbi Yohanan said: This is the statement of Rabbi Akiva the unattributed. Most unattributed statements of tannaim were formulated by Rabbi Akivas students and reflect his opinions. As, he derives halak... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.1.6 | {
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} | There are those who say a different version of the previous passage. Rabba bar bar Hana said that Rabbi Yohanan said: This is the statement of Rabbi Akiva, the unattributed. However, the Sages said: Nowadays, since people look to the reading of the Megilla and use it to calculate when Passover begins, one may read th... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.1.7 | {
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} | The Gemara adds: Rav Ashi poses a difficulty based on an apparent contradiction between the opinion of Rabbi Yehuda in the aforementioned baraita and a ruling cited in a mishna in the name of Rabbi Yehuda, and he establishes the baraita in accordance with the opinion of Rabbi Yosei bar Yehuda, rather than Rabbi Yehuda... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.1.8 | {
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} | The Gemara expresses surprise: Because Rav Ashi poses a difficulty due to the apparent contradiction between the opinion of Rabbi Yehuda in the baraita and the opinion cited in a mishna in the name of Rabbi Yehuda, he establishes the baraita in accordance with the opinion of Rabbi Yosei bar Yehuda? How could he have e... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.1.9 | {
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} | We learned in the mishna: Cities that have been surrounded by a wall since the days of Joshua, son of Nun, read the Megilla on the fifteenth of Adar. The Gemara asks: From where are these matters derived, as they are not stated explicitly in the Megilla? Rava said: It is as the verse states: Therefore the Jews of ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.1.10 | {
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} | The Gemara suggests: Say that residents of unwalled towns celebrate Purim on the fourteenth, as stated in the verse, and with regard to residents of walled cities, if they wish they may celebrate it on the fourteenth, and if they wish they may celebrate it on the fifteenth. The Gemara responds: The verse states: In ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.1 | {
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} | The Gemara notes that the mishna is not in accordance with the opinion of this tanna, as it is taught in the Tosefta (1: 1) that Rabbi Yehoshua ben Korha says: Cities that have been surrounded by a wall since the days of Ahasuerus read the Megilla on the fifteenth. According to the Tosefta, the status of walled citi... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.2 | {
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} | The Gemara continues: Granted that Rabbi Yehoshua ben Korha did not state his explanation in accordance with the opinion of the tanna of our mishna because he did not hold that a verbal analogy can be established between one verse that employs the word unwalled and the other verse that employs the word unwalled. Howev... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.3 | {
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} | The Gemara asks: Granted, according to the tanna of our mishna, this is the meaning of what is written: And these days should be remembered and observed throughout every generation, every family, every province, and every city (Esther 9: 28) . The phrase every province [medina] is expressed in the verse using repeti... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.4 | {
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} | The Gemara explains that Rabbi Yehoshua ben Korha could have said to you: According to the tanna of our mishna, does it work out well? Since he holds that it is derived from the verbal analogy between one verse that employs the word unwalled and the other verse that employs the word unwalled, why do I need the phrase ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.5 | {
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} | Having cited a statement of Rabbi Yirmeya, which some attribute to Rabbi Hiyya bar Abba, the Gemara cites other statements attributed to these Sages. Rabbi Yirmeya said, and some say that it was Rabbi Hiyya bar Abba who said: The Seers, i.e., the prophets, were the ones who said that the letters mem, nun, tzadi, peh,... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.6 | {
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} | The Gemara cites another ruling of Rabbi Yirmeya or Rabbi Hiyya bar Abba. Rabbi Yirmeya said, and some say that it was Rabbi Hiyya bar Abba who said: The Aramaic translation of the Torah used in the synagogues was composed by Onkelos the convert based on the teachings of Rabbi Eliezer and Rabbi Yehoshua. The Aramaic ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.7 | {
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} | Yonatan ben Uzziel stood up on his feet and said: I am the one who has revealed Your secrets to mankind through my translation. However, it is revealed and known to You that I did this not for my own honor, and not for the honor of the house of my father, but rather it was for Your honor that I did this, so that disco... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.8 | {
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} | The Gemara asks: Was the translation of the Torah really composed by Onkelos the convert? Didnt Rav Ika bar Avin say that Rav Hananel said that Rav said: What is the meaning of that which is written with respect to the days of Ezra: And they read in the book, the Torah of God, distinctly; and they gave the sense, an... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.9 | {
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} | And with regard to that verse, Rav Yosef said: Were it not for the Aramaic translation of this verse, we would not have known what it is saying, as the Bible does not mention any incident involving Hadadrimmon in the valley of Megiddon. The Aramaic translation reads as follows: On that day, the mourning in Jerusalem ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.10 | {
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"Megillah.3a.11",
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"Megillah.3a.13",
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} | The Gemara introduces another statement from the same line of tradition. The verse states: And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great trembling fell upon them, so that they fled to hide themselves (Daniel 10: 7) . Who were these men? The term men in the Bible... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.11 | {
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} | After this digression, the Gemara returns to the exposition of a verse cited above. Now that you have said that the phrases every province and every city appear for the purposes of midrashic exposition, for what exposition do the words every family appear in that same verse (Esther 9: 28) ? Rabbi Yosei bar Hanina said... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.12 | {
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"Megillah.3a.21",
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} | The Gemara asks: Is the Temple service more important than Torah study? Isnt it written: And it came to pass when Joshua was by Jericho that he lifted up his eyes and looked, and behold, a man stood over against him with his sword drawn in his hand. And Joshua went over to him and said to him: Are you for us, or for... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.13 | {
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} | This teaches that he spent the night in the depths [beumeka] of halakha, i.e., that he spent the night studying Torah with the Jewish people. And Rav Shmuel bar Unya said: Torah study is greater than sacrificing the daily offerings, as it is stated: I have come now (Joshua 5: 14) , indicating that the angel came to ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.14 | {
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} | Rava said: It is obvious to me that if one must choose between Temple service and reading the Megilla, reading the Megilla takes precedence, based upon the exposition of Rabbi Yosei bar Hanina with regard to the phrase every family (Esther 9: 28) . Similarly, if one must choose between Torah study and reading the Meg... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.15 | {
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} | On the basis of these premises, Rava raised a dilemma: If one must choose between reading the Megilla and tending to a met mitzva, which of them takes precedence? Does reading the Megilla take precedence due to the value of publicizing the miracle, or perhaps burying the met mitzva takes precedence due to the value of... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.16 | {
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} | The Gemara examines the matter itself cited in the course of the previous discussion. Rabbi Yehoshua ben Levi said: A walled city, and all settlements adjacent to it, and all settlements that can be seen with it, i.e., that can be seen from the walled city, are considered like the walled city, and the Megilla is read... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.17 | {
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} | And Rabbi Yehoshua ben Levi said: A walled city that was initially settled and only later surrounded by a wall is considered a village rather than a walled city. What is the reason? As it is written: And if a man sells a residential house in a walled city (Leviticus 25: 29) . The wording of the verse indicates that i... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.18 | {
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} | And Rabbi Yehoshua ben Levi also said: A walled city that was destroyed and then later settled is considered a city. The Gemara asks: What is meant by the term destroyed? If we say that the citys walls were destroyed, and Rabbi Yehoshua ben Levi comes to teach us that if it was settled, yes it is treated as a walled ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.19 | {
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"Megillah.4a.3",
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} | And Rabbi Yehoshua ben Levi said: The cities Lod, and Ono, and Gei HeHarashim are cities that have been surrounded by walls since the days of Joshua, son of Nun. The Gemara asks: Did Joshua, son of Nun, really build these cities? Didnt Elpaal build them at a later date, as it is written: And the sons of Elpaal: Ebe... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.20 | {
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} | And Rabbi Yehoshua ben Levi also said: Women are obligated in the reading of the Megilla, as they too were significant partners in that miracle. And Rabbi Yehoshua ben Levi also said: When Purim occurs on Shabbat, one asks questions and expounds upon the subject of the day. The Gemara raises a question with regard t... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.21 | {
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} | The Gemara notes that this ruling was also stated by another amora, as Rabbi Helbo said that Ulla Biraa said: A person is obligated to read the Megilla at night and then repeat it during the day, as it is stated: So that my glory may sing praise to You and not be silent; O Lord, my God, I will give thanks to You fore... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.22 | {
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} | We learned in the mishna that residents of unwalled towns read the Megilla on the fourteenth of Adar; however, residents of villages may advance their reading to the day of assembly, the Monday or Thursday preceding Purim. Rabbi Hanina said: The Sages were lenient with the villages and allowed them to advance their r... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.23 | {
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} | The Gemara continues: Come and hear a proof from a different statement of the mishna: If the fourteenth occurs on a Thursday, the villages and large towns read it on that day, the fourteenth, and the walled cities read it on the next day, the fifteenth. If it is so, that the ordinance is for the benefit of the cities... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.24 | {
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} | We learned in the mishna: How so? If the fourteenth of Adar occurs on Monday, the villages and large towns read it on that day. The mishna continues to explain the days on which the Megilla is read. The Gemara asks: What is different about the first clause of the mishna, which employs the order of the dates of the m... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.25 | {
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} | We learned in the mishna: If the fourteenth occurs on Shabbat eve, Friday, the villages advance their reading to the day of assembly, i.e., Thursday, and the large towns and walled cities read it on Friday, the fourteenth of Adar. The Gemara asks: Whose opinion is expressed in the mishna? It can be either Rabbi Yehu... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.26 | {
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"Megillah.4b.12",
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} | The Gemara raises an objection: Say that the words in every year indicate that just as in every other year the Megilla readings in the large towns are not deferred from their usual date and they read the Megilla on the fourteenth, so too here the Megilla readings in the large towns should not be deferred from their us... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.27 | {
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} | The Gemara asks: What is the opinion of Rabbi Yosei? As it is taught in a baraita: If the fourteenth occurs on Shabbat eve, the walled cities and villages advance their reading of the Megilla to the day of assembly, and the large towns read it on the day of Purim itself. Rabbi Yosei says: The walled cities never pre... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.28 | {
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} | What is the reason of Rabbi Yosei? It is based upon the words in every year; just as in every other year the walled cities do not precede the large towns, so too here, the walled cities do not precede the large towns. The Gemara raises a difficulty: Say that the words in every year indicate that just as in every other... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.29 | {
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} | The Gemara asks: Does Rabbi Yehuda HaNasi really hold that one does not defer the reading of the Megilla in large towns to the day of assembly? Isnt it taught in a baraita: If the fourteenth occurs on Shabbat, the villages advance their reading of the Megilla to the day of assembly, the large towns read it on Shabbat... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.30 | {
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"Megillah.4b.21",
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} | In any case, it is apparent from the mishna and the baraitot that everyone agrees that one does not read the Megilla on Shabbat. What is the reason for this? Rabba said: Everyone is obligated to participate in reading the Megilla on Purim and blowing the shofar on Rosh HaShana, and not everyone is proficient in readin... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.31 | {
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} | Rav Yosef said that there is another reason the Megilla is not read on Shabbat: Because the eyes of the poor are raised to the reading of the Megilla. The poor await the day on which the Megilla is read, because on that day gifts are distributed to the poor. If the Megilla is read on Shabbat, it will not be possible t... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.32 | {
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} | Rav said: One may read the Megilla in its proper time, i.e., on the fourteenth of Adar, even privately. However, when it is read not at its proper time, e.g., when the villages advance their reading to the day of assembly, it must be read with a quorum of ten, because the enactment allowing the Megilla to be read bef... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.2.33 | {
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} | The Gemara asks: And did Rav actually say this, that when the Megilla is read not at its proper time, it can only be read with a quorum of ten? Didnt Rav Yehuda, son of Rav Shmuel bar Sheilat, say in the name of Rav: If Purim occurs on Shabbat, Shabbat eve is the proper time for reading the Megilla? The Gemara expres... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.3.1 | {
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} | MISHNA: What is considered a large city, where the Megilla is read on the fourteenth of Adar? Any city in which there are ten idlers. However, if there are fewer than that, it is considered a village, even if it has many inhabitants. It was with regard to these times for reading the Megilla that the Sages said that on... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.1 | {
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} | Having mentioned a teaching of Rabbi Abba in the name of Shmuel, the Gemara cites another of his statements: And Rabbi Abba said that Shmuel said: From where is it derived that one does not count days to make up years, i.e., a year is considered to be comprised of either twelve or thirteen lunar months, and not 365 d... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.2 | {
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} | We learned in the mishna: However, with regard to the time when families of priests donate wood for the fire on the altar, the fast of the Ninth of Av, the Festival peace-offering, and the commandment of assembly [hakhel] , one postpones their observance until after Shabbat and does not advance their observance to be... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.3 | {
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} | Rava said that the baraita should be understood as follows: One postpones the Festival peace-offering for the entire time period of the Festival peace-offering, i.e., for the entire duration of the Festival. However, it may not be postponed for longer than this. As we learned in a mishna (Hagiga 9a): One who did not ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.4 | {
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} | Rabbi Elazar said that Rabbi Hanina said: Rabbi Yehuda HaNasi did several unusual things: He planted a sapling on Purim, and was not concerned about performing labor and thereby possibly denigrating the day. And he bathed at the time when the wagons [kerona] were traveling through Tzippori, i.e., on the market day, ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.5 | {
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} | The Gemara asks: And how could Rabbi Yehuda HaNasi plant a sapling on Purim? Didnt Rav Yosef teach with regard to the verse: Therefore the Jews of the villages, who dwell in the unwalled towns, make the fourteenth day of the month of Adar a day of gladness and feasting, and a good day [yom tov] (Esther 9: 19) , that... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.6 | {
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} | And Rava said: This statement is necessary only to prohibit those who observe Purim on this day to eulogize on that day, and those who observe Purim on that day to eulogize on this day. Since the two days are mentioned in the Bible, it was only necessary to mention them in Megillat Taanit in order to indicate that the... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.7 | {
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} | This can be proven from the fact that initially, when Mordecai and Esther proposed the celebration of Purim, it is written: A day of gladness and feasting and a good day [yom tov] (Esther 9: 19) , and at the end, when the celebration of Purim was accepted by the Jewish people, it is written: That they should make th... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.8 | {
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} | And if you wish, say an alternative answer: Actually, it was the custom to abstain from labor on Purim in Rabbi Yehuda HaNasis place, and Rabbi Yehuda HaNasi engaged in a joyful act of planting, for pleasure rather than for financial benefit. As we learned in a mishna with regard to public fasts: If these fasts for r... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.9 | {
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} | The Gemara examines the matter itself cited in the previous discussion. Hezekiah read the Megilla in Tiberias both on the fourteenth and on the fifteenth of Adar, because he was uncertain if it had been surrounded by a wall since the days of Joshua, son of Nun, or not. The Gemara asks: Was he really uncertain about t... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.10 | {
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} | The Gemara answers: With regard to the sale of houses of walled cities, Hezekiah was not uncertain. Where he was uncertain was with regard to the reading of the Megilla: What are the unwalled towns and what are the walled cities that are written with regard to the reading of the Megilla? Is the difference between the... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.11 | {
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} | Incidental to the previous discussion concerning Tiberias, the Gemara relates that Rabbi Yohanan said: When I was a child I said something that I later asked the Elders about, and it was found in accordance with my opinion. I said that Hammath is Tiberias. And why was it called Hammath? On account of the hot springs o... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.12 | {
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} | Rava said: Is there anyone who says that Rakkath is not Tiberias? Isnt it true that when a great man dies here, in Babylonia, they lament his demise there, in Tiberias, as follows: Great was he in Sheshakh, i.e., Babylonia (see Jeremiah 25: 26) , and he had a name in Rakkath? Furthermore, when they bring up the caske... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.13 | {
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} | Rather, Rabba said: Hammath is the hot springs of Gerar that are adjacent to Tiberias; Rakkath is Tiberias; and Chinnereth is Ginosar. And why was Tiberias called Rakkath? Because even the empty ones [reikanin] of Tiberias are as full of mitzvot as a pomegranate is full of seeds. Rabbi Yirmeya said: In fact, Rakkath... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.14 | {
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} | While continuing to identify places that are mentioned in the Bible, Zeira said: The city of Kitron that is mentioned in the Bible is the city of Tzippori. And why was it called Tzippori? Because it sits on top of a mountain like a bird [tzippor] . The Gemara asks: Is Kitron really Tzippori? Wasnt Kitron in the trib... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.15 | {
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} | The Gemara asks: Is Kitron really Tzippori? Wasnt Kitron in the tribal territory of Zebulun, as it is written: Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol (Judges 1: 30) ? And the tribe of Zebulun was resentful of its portion, as it is stated: Zebulun was a people that jeo... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.16 | {
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"Megillah.6a.10",
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} | And if you would say that the part of his territory that flowed with milk and honey was not as vast as that of his brothers, the other tribes, didnt Rabba bar bar Hana say that Rabbi Yohanan said: I myself have seen the land flowing with milk and honey over all of Eretz Yisrael. And the size of the fertile land was li... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.17 | {
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"Megillah.6a.12",
"Megillah.6a.13",
"Megillah.6a.14"
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} | The Gemara continues its discussion with regard to identifying places mentioned in the Bible. Rabbi Abbahu said: And Ekron shall be uprooted (Zephaniah 2: 4) . This is an allusion to Caesarea, daughter of Edom, which is situated among the sands. Caesarea was primarily populated by Greeks and Romans, and it served as ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.18 | {
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} | And he also shall be a remnant for our God, these words are referring to the synagogues and study halls in Edom. And he shall be as a chief [aluf] in Judah, and Ekron as a Jebusite, these words are referring to the theaters [tereatrayot] and the circuses [kirkesayot] in Edom where the officers of Judah are destined ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.19 | {
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} | The Sages said that the fortunes of Caesarea, which represents Rome, and Jerusalem are diametric opposites. If, therefore, someone says to you that both cities are destroyed, do not believe him. Similarly, if he says to you that they are both settled in tranquility, do not believe him. If, however, he says to you that ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.20 | {
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} | Having mentioned Edom, the Gemara cites what Rabbi Yitzhak said: What is the meaning of that which is written: Let favor be shown to the wicked, yet will he not learn righteousness; in the land of uprightness he will deal wrongfully, and will not behold the majesty of the Lord (Isaiah 26: 10) ? Isaac said before the... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.21 | {
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"sections": [
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} | And Rabbi Yitzhak also said: What is the meaning of that which is written: Grant not, O Lord, the desires of the wicked; further not his evil device, so that they not exalt themselves. Selah (Psalms 140: 9) ? Jacob said before the Holy One, Blessed be He: Master of the Universe, grant not to the wicked Esau the desi... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.22 | {
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"Megillah.6b.3",
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} | Rabbi Yitzhak said in the style of a previous passage: If a person says to you: I have labored and not found success, do not believe him. Similarly, if he says to you: I have not labored but nevertheless I have found success, do not believe him. If, however, he says to you: I have labored and I have found success,... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.23 | {
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} | And Rabbi Yitzhak also said: If you see a wicked man whom the hour is smiling upon, i.e., who is enjoying good fortune, do not provoke him, as it is stated: Contend not with evildoers (Psalms 37: 1) . And not only that, but if you provoke him, his undertakings will be successful, as it is stated: His ways prosper at... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.24 | {
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} | The Gemara asks: Is that so? Didnt Rabbi Yohanan say in the name of Rabbi Shimon ben Yohai: It is permitted to provoke the wicked in this world, as it is stated: They that forsake the Torah praise the wicked; but they who keep the Torah contend with them (Proverbs 28: 4) ? And furthermore, it is taught in a baraita ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.25 | {
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"Megillah.6b.10",
"Megillah.6b.8",
"Megillah.6b.9"
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} | And if you wish, say instead: When the hour is smiling upon him, i.e., when the wicked individual is enjoying good fortune, it is different. He is receiving divine assistance, and even the completely righteous should not provoke him. The Gemara explains: This is not difficult, as it can be understood that this, Rabbi... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.3.26 | {
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"Megillah.6b.11",
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} | Having mentioned Rome, the Gemara cites what Ulla said. Greek Italy, i.e., southern Italy, is the great city of Rome, and it is three hundred parasang [parsa] by three hundred parasang. It has three hundred and sixty-five markets, corresponding to the number of days in the solar year, and the smallest of them all is ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.4.1 | {
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} | MISHNA: If the people read the Megilla during the first Adar and subsequently the year was then intercalated by the court and now the following month will be the second Adar, one reads the Megilla again during the second Adar. The Sages formulated a principle: The difference between the first Adar and the second Adar... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.1 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.1",
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"Megillah.6b.14",
"Megillah.6b.15",
"Megillah.6b.16",
"Megillah.6b.17"
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} | GEMARA: The Gemara infers that with regard to the matter of the sequence of Torah portions read each year on two Shabbatot before Purim, the portions of Shekalim and Zakhor, and on two Shabbatot after Purim, Para and HaHodesh, this, the first Adar, and that, the second Adar are equal, in that reading them during the f... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.2 | {
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"Megillah.6b.18",
"Megillah.6b.19"
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} | The Gemara analyzes the baraita. The opinion of Rabban Shimon ben Gamliel is identical to that of the first tanna. What novel element does he introduce? Rav Pappa said: There is a practical difference between them with regard to the sequence of four Torah portions, as the first tanna maintains: They should read those... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.3 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.3",
"sections": [
"Megillah.6b.20",
"Megillah.6b.21",
"Megillah.6b.22"
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} | Returning to the original question, according to whose opinion is the mishna taught? If it is the opinion of the first tanna, the halakha of gifts to the poor is difficult. The first tanna does not mention these gifts, indicating that he maintains that if gifts were distributed during the first Adar one need not distri... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.4 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.4",
"sections": [
"Megillah.6b.23",
"Megillah.6b.24",
"Megillah.6b.25"
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} | Rabbi Hiyya bar Avin said that Rabbi Yohanan said: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel, who said it in the name of Rabbi Yosei. Rabbi Yohanan said: And both of them, Rabban Shimon ben Gamliel and Rabbi Eliezer, son of Rabbi Yosei, interpreted the same verse differently, leading ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.5 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.5",
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"Megillah.6b.26",
"Megillah.6b.27",
"Megillah.6b.28"
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} | The Gemara asks: Granted, according to Rabbi Eliezer, son of Rabbi Yosei, the reason for his opinion is logical, based on the principle that one does not forego performance of the mitzvot; rather, when presented with the opportunity to perform a mitzva, one should do so immediately. However, with regard to Rabban Shim... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.6 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.6",
"sections": [
"Megillah.6b.29",
"Megillah.7a.1",
"Megillah.7a.2"
]
} | The Gemara comments: And it was necessary to write the term: The second, and it was also necessary to write the phrase: In each and every year; proof from one of the verses would have been insufficient. As, if I had derived the halakha only from the phrase: In each and every year, I would have said my conclusion ac... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.7 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.7",
"sections": [
"Megillah.7a.3"
]
} | Apropos the statement of Rav Shmuel bar Yehuda with regard to the establishment of the holiday of Purim, the Gemara cites a related statement. Rav Shmuel bar Yehuda said: Esther sent to the Sages: Establish me for future generations. Esther requested that the observance of Purim and the reading of the Megilla be inst... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.8 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.8",
"sections": [
"Megillah.7a.4",
"Megillah.7a.5",
"Megillah.7a.6"
]
} | It was related that Rav and Rabbi Hanina and Rabbi Yohanan and Rav Haviva taught the statement cited below. The Gemara comments: Throughout the order of Moed, wherever this latter pair of Sages is mentioned, exchange Rabbi Yohanan and insert Rabbi Yonatan in his place. They said: Esther sent to the Sages: Write me f... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.9 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.9",
"sections": [
"Megillah.7a.7",
"Megillah.7a.8",
"Megillah.7a.9"
]
} | Rav Yehuda said that Shmuel said: The book of Esther does not render the hands ritually impure. Although the Sages issued a decree that sacred scrolls render hands ritually impure, the book of Esther was not accorded the sanctity of sacred scrolls. The Gemara asks: Is this to say that Shmuel maintains that the book o... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.10 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.10",
"sections": [
"Megillah.7a.10",
"Megillah.7a.11"
]
} | It is taught in a baraita: Rabbi Shimon ben Menasya says: The book of Ecclesiastes does not render the hands ritually impure because it is the wisdom of Solomon, and not divinely inspired. They said to him: It was certainly divinely inspired and that is the reason that the book of Ecclesiastes was added to the canon... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.11 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.11",
"sections": [
"Megillah.7a.12",
"Megillah.7a.13",
"Megillah.7a.14"
]
} | It is taught in a baraita that Rabbi Eliezer says: The book of Esther was said with the inspiration of the Divine Spirit, as it is stated: And Haman thought in his heart (Esther 6: 6) . If the book of Esther was not divinely inspired, how was it known what Haman thought in his heart? Rabbi Akiva says: The book of Es... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.12 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.12",
"sections": [
"Megillah.7a.15",
"Megillah.7a.16",
"Megillah.7a.17",
"Megillah.7a.18"
]
} | Rava said: There is a refutation for all of these proofs, except for the proof cited by Shmuel, for which there is no refutation. The Gemara elaborates. That which Rabbi Eliezer said with regard to knowledge of what Haman was thinking in his heart can be refuted, as it is based on logical reasoning to conclude that th... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.13 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.13",
"sections": [
"Megillah.7a.19"
]
} | Rav Yosef said: Proof that the book of Esther was divinely inspired may be cited from here: And these days of Purim shall not cease from among the Jews (Esther 9: 28) , an assertion that could have been made only with divine inspiration. Rav Nahman bar Yitzhak says: Proof may be cited from here, at the end of that v... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.14 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.14",
"sections": [
"Megillah.7a.20",
"Megillah.7a.21",
"Megillah.7b.1"
]
} | The mishna mentions: And gifts distributed to the poor. Rav Yosef taught a baraita that the verse states: And of sending portions one to another (Esther 9: 22) , indicating two portions to one person. The verse continues: And gifts to the poor (Esther 9: 22) , indicating two gifts to two people. The Gemara relates t... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.15 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.15",
"sections": [
"Megillah.7b.2",
"Megillah.7b.3"
]
} | The Gemara relates that Rabba sent Purim portions from the house of the Exilarch to Marei bar Mar in the hands of Abaye, who was his nephew and student. The Purim portions consisted of a sack [taska] full of dates [kashva] and a cupful of roasted flour [kimha deavshuna] . Abaye said to him: Now, Mari will say the po... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.16 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.16",
"sections": [
"Megillah.7b.4",
"Megillah.7b.5",
"Megillah.7b.6"
]
} | In describing that same incident, Abaye said: When I left the house of the master, Rabba, to go to Marei bar Mar, I was already satiated. However, when I arrived there at Marei bar Mars house, they served me sixty plates of sixty kinds of cooked dishes, and I ate sixty portions from each of them. The last dish was cal... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.17 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.17",
"sections": [
"Megillah.7b.7",
"Megillah.7b.8"
]
} | Rava said: A person is obligated to become intoxicated with wine on Purim until he is so intoxicated that he does not know how to distinguish between cursed is Haman and blessed is Mordecai. The Gemara relates that Rabba and Rabbi Zeira prepared a Purim feast with each other, and they became intoxicated to the point t... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.18 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.4.18",
"sections": [
"Megillah.7b.9"
]
} | Rava said: A Purim feast that one ate at night did not fulfill his obligation. What is the reason? Days of feasting and gladness (Esther 9: 22) is written, i.e., days and not nights. The Gemara relates: Rav Ashi was sitting before Rav Kahana his teacher on Purim, and it grew dark and the Sages who usually came to st... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.5.1 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.5.1",
"sections": [
"Megillah.7b.10"
]
} | MISHNA: The previous mishna concluded with the formula: The difference between...is only, thereby distinguishing between the halakhot in two different cases. The following mishnayot employ the same formula and distinguish between the halakhot in cases unrelated to Purim and the Megilla. The first is: The difference ... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.5.1 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.5.1",
"sections": [
"Megillah.7b.11",
"Megillah.7b.12",
"Megillah.7b.13",
"Megillah.7b.14",
"Megillah.7b.15"
]
} | GEMARA: The Gemara infers that with regard to the matter of actions that facilitate preparation of food, e.g., sharpening a knife for slaughter, this, Shabbat, and that, Festivals, are equal, in that actions that facilitate preparation of food are prohibited. The Gemara comments: If so, the mishna is not in accordanc... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.6.1 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.6.1",
"sections": [
"Megillah.7b.16"
]
} | MISHNA: The difference between Shabbat and Yom Kippur with regard to the labor prohibited on those days is only that in this case, i.e., Shabbat, its intentional desecration is punishable at the hand of Man, as he is stoned by a court based on the testimony of witnesses who forewarned the transgressor; and in that cas... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.6.1 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.6.1",
"sections": [
"Megillah.7b.17",
"Megillah.7b.18",
"Megillah.7b.19"
]
} | GEMARA: The Gemara infers that with regard to the matter of payment of damages, both this, Shabbat, and that, Yom Kippur, are equal in that one is exempt in both cases. If one performs an action on Shabbat that entails both a prohibited labor and damage to anothers property, since his transgression is punishable by de... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.6.2 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.6.2",
"sections": [
"Megillah.7b.20",
"Megillah.7b.21",
"Megillah.7b.22"
]
} | Rava said that the Sages of the school of Rav said: We learned: The difference between Yom Kippur and Shabbat is only that in this case, Shabbat, its intentional desecration is punishable at the hand of Man; and in that case, Yom Kippur, its intentional desecration is punishable with karet. And if the statement of Ra... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.7.1 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.7.1",
"sections": [
"Megillah.8a.1"
]
} | MISHNA: The difference between one for whom benefit from another is forbidden by vow and one for whom benefit from anothers food is forbidden by vow is only with regard to stepping foot on his property, and with regard to borrowing utensils from him that one does not use in the preparation of food, but for other purpo... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.7.1 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.7.1",
"sections": [
"Megillah.8a.2",
"Megillah.8a.3"
]
} | GEMARA: The Gemara infers that with regard to the matter of utensils that one uses in preparation of food, both this, one who vowed that any benefit is forbidden, and that, one who vowed that benefit from food is forbidden, are equal. It is prohibited for both to derive benefit from utensils used in the preparation of... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.8.1 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.m.8.1",
"sections": [
"Megillah.8a.4"
]
} | MISHNA: The difference between animals consecrated to the Temple as vow offerings and animals consecrated as gift offerings is only that in the case of vow offerings, if they died or were lost before being sacrificed on the altar, one is obligated in the responsibility to replace them, and in the case of gift offering... |
Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.8.1 | {
"sugya": "Talmud.Bavli_and_Mishnah.Moed.Megillah.Bavli.1.g.8.1",
"sections": [
"Megillah.8a.5",
"Megillah.8a.6",
"Megillah.8a.7",
"Megillah.8a.8"
]
} | GEMARA: The Gemara infers that with regard to the matter of the prohibition: Do not be slack to pay ones pledges, both this, a vow offering, and that, a gift offering, are equal. If one delayed bringing either a vow offering or a gift offering, he violates the prohibition. We learned in a mishna there: Which is the ... |
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