MISHNAH: m.Meg.1.3What is reckoned a large town? One which has in it ten men of lelsure. One that has fewer is reckoned a village. In respect of these it was laid down that they should be pushed forward but not postponed. The time, however, of bringing the wood for the priests, of keeping the [fast of] the ninth of Ab, of offering the festival sacrifice, and of assembling the people is to be postponed [till after Sabbath] but not pushed forward. Although it was laid down that the times [of reading the Megillah] are to be pushed forward but not postponed, it is permissible on these [alternative] days to mourn, to fast, and to distribute gifts to the poor. R. Judah [T4; PA4 or PA5 in Y] said: when is this? In places where people come to town on Mondays and Thursdays. In places, however, where they do not come to town either on Mondays or Thursdays, the Megillah is read only on its proper day.
GEMARA: [Ten men of leisure]: a Tanna taught: The ten unoccupied men who attend synagogue. In respect of these it was laid down that they should be pushed forward but not postponed. What is the reason? R. R. Abba [BA3 & PA3] said in the name of Samuel [BA1]: The text says, and he shall not go further. R. R. Abba [BA3 & PA3] further said in the name of Samuel [BA1]: Whence do we know that years are not to be counted by days? Because it says, [It is the first to you] of the months of the year, [which implies] that you reckon a year by months but not by days. The Rabbis of Caesarea said in the name of R. R. Abba [BA3 & PA3]: How do we know that a month is not reckoned by its hours? Because it says, until a month of days: you reckon a month by days, but you do not reckon a month by hours. the time, however, of bringing the wood for the priests, of keeping [the fast of] the ninth of Ab, of offering the festival sacrifice and of assembling the people is postponed but not pushed forward. [The reason for the Fast of] the ninth of ab is that we do not hasten the approach of trouble. [The reason for] the festival sacrifice and the assembling of the people is that the time for their performance has not yet arrived.
A Tanna taught: `The festival sacrifice and all the period of the festival sacrifice is to be postponed`. We understand what is meant by the festival sacrifice, namely, that if its day happens to be Sabbath we postpone it till after the Sabbath. But what is meant by the `period of the festival sacrifice`? R. Oshaia [PA1] replied: What is meant is this: The festival sacrifice [is postponed if its time] occurs on Sabbath, and the `burnt-offering of appearance` is postponed even till after the festival day which is the proper time for a festival sacrifice. Which authority does this follow? Beth Shammai [CE1], as we have learnt: `Beth Shammai [CE1] say, Peace-offerings may be brought on the festival, but without laying on of hands; not, however, burnt-offerings; while Beth Hillel [CE1] say, Both burnt-offerings and peace-offerings may be brought, and hands may be laid on`. Raba [BA4] said: [The meaning is]: The festival sacrifice may be postponed for the whole period of the festival sacrifice, but not more, as we have learnt: `If one did not bring a festival sacrifice on the first day of the festival, he may go on to do so throughout the festival, including the last day. If the festival terminated without his having brought the festival sacrifice, he need not bring another in compensation`. R. Ashi [BA6] said: [It means that] the festival sacrifice may be postponed for the whole period of the festival sacrifice, and even on Pentecost which is only one day it may be postponed [for seven days], as we have learnt: [Beth Hillel [CE1]] agree that if Pentecost falls on Sabbath, the day for killing [the sacrifice] is after the Sabbath`. R. Eleazar [T4 in M or PA3] said in the name of R. Hanina [PA1, PA3 or PA5]: Rabbi [T5] planted a shoot on Purim, b.Meg.5b and bathed in the [bathhouse of the] marketplace of Sepphoris on the seventeenth of Tammuz and sought to abolish the fast of the ninth of Ab, but his colleagues would not consent. R. Abba b. Zabda ventured to remark: Rabbi, this was not the case. What happened was that the fast of Ab [on that year] fell on Sabbath, and they postponed it till after Sabbath, and he said to them, Since it has been postponed, let it be postponed altogether, but the Sages would not agree. He festival peace-sacrifice (hagigah) may be brought, this offering is not brought till the intermediate days. [R. Eleazar [T4 in M or PA3]] thereupon applied to himself the verse, Better are two than one.
But how could Rabbi [T5] have planted a shoot on Purim seeing that R. Joseph [BA3] has learnt: [We read in connection with Purim] gladness and feasting and a good day; `gladness`: this teaches that it is forbidden on these days to mourn; `feasting`: this teaches that it is forbidden on them to fast; `a good day`: this teaches that it is forbidden on them to do work? The fact is that Rabbi [T5] belonged to a place which kept Purim on the fourteenth, and when he planted, it was on the fifteenth. Is this so? Was not Rabbi [T5] in Tiberias, and Tiberias was walled in the days of Joshua son of Nun? The fact is that Rabbi [T5] was in a place which kept on the fifteenth, and when he planted it was the fourteenth. But was he certain that Tiberias was walled in the days of Joshua son of Nun, seeing that Hezekiah read the Megillah in Tiberias both on the fourteenth and on the fifteenth, being uncertain whether it had been walled in the days of Joshua son of Nun or not? Hezekiah was in doubt, but Rabbi [T5] was certain. But even supposing he was certain, was he permitted to do this, seeing that it is written in Megillath Ta`anith, `The fourteenth day and the fifteenth day are the days of Purim on which there is to be no mourning`, and Raba [BA4] said, The only purpose of mentioning these days [in Megillath Ta`anith] was to make whatever is forbidden on the one forbidden on the other also? This applies only to mourning and fasting, but for abstention from work one day and no more is prescribed. Is that so? Did not Rab [BA1] see a man sowing flax on Purim, and curse him, so that the flax did not grow? There he [the man] was doing it on the day which he ought to have kept. Rabbah [BA3] the son of Raba [BA4] said. You may even say [that Rabbi [T5] planted] on the day [which he ought to have kept]: [the Jews] bound themselves [in the days of Esther] to abstain from mourning and fasting, but not from work, since first it is written, `gladness and feasting and a good day`, but afterwards it is written, that they should make them days of feasting and gladness`, and `a good day` is not mentioned. Why then did Rab [BA1] curse that man? It was a case of `things which are permitted but others make a practice of abstaining from them`; but in Rabbi`s place this was not the practice. Or if you like I can say that they did in fact make a practice of this, and Rabbi [T5] planted a festive shoot, as we have learnt: If these days pass and they are still not answered, they abstain to a certain extent from business, from building and from planting, from betrothing and from marrying, and a Tanna taught: `Building` here means festive building; `planting` means festive planting. What is festive building? If one builds a wedding residence for his son [on the occasion of his marriage]. What is a festive planting? If one plants a royal abarnaki. The text [above state]: `Hezekiah read in Tiberias on the fourteenth and on the fifteenth, being doubtful whether it had been walled in the days of Joshua son of Nun or not`. But could he have been in doubt about Tiberias, seeing that it is written, And the fortified cities were Ziddim-zer and Hamath and Rakath and Kinnereth, and it is generally agreed that Rakath is Tiberias? The reason why he was doubtful was because one side is bounded by the lake. If so, why was he in doubt? It certainly was not walled, as it has been taught: Which has a wall, and not merely a fence of houses. Round about: this excludes Tiberias, the lake forming its wall`! In respect of the houses of a walled town he was not in doubt; where he was in doubt was in respect of reading the Megillah. [He asked]: What constitutes the difference between villages and walled towns which are mentioned in connection with the reading of the Megillah? Is it that the former are exposed and the latter are not exposed, [in which case] Tiberias [belongs to the former] being also exposed, or is it that the latter are protected and the former are not protected, [in which case] Tiberias [belongs to the latter], being protected? That was why he was in doubt.
R. Assi [BA1 or PA3] read the Megillah in Huzal on the fourteenth and on the fifteenth, being in doubt whether it had been walled in the days of Joshua son of Nun or not. According to another report, R. Assi [BA1 or PA3] said: Huzal of the house of Benjamin was walled in the days of Joshua son of Nun.
R. Johanan [PA2] said: When I was a boy, I made a statement about which I afterwards questioned the old men, b.Meg.6a and it was found that I was right: [I said:] Hamath is Tiberias. And why was it called Hamath? On account of the hot springs [hamme] of Tiberias. Rakath is Sepphoris, And why was it called Rakath? Because it slopes down like the bank [raktha] of a river. Kinnereth is Gennesaret. And why was it called Kinnereth? Because its fruits are sweet like the music of a harp [kinnor]. Raba [BA4] said: Is there anyone who can maintain that Rakath is not Tiberias, seeing that when a man dies here [in Babylonia] they mourn for him there [in Tiberias] as follows: `Great was he in Sheshach and he has a name in Rakath`, and when the coffin is taken there they mourn for him thus: `Ye lovers of the remnants, dwellers in Rakath, go forth and receive the slaughtered of the depths`. When R. Zera [PA3] departed, a certain mourner opened his dirge thus: `The land of Shinar conceived and bore him, the beauteous land brought up her delight. Woe to me, saith Rakath, for her precious instrument is lost`! No, said Raba. Hamath is the hot springs of Gerar; Rakath is Tiberias; and Kinnereth is Gennesaret. Why is it called Rakath? Because even the least worthy of its inhabitants are full of religious performances like a pomegranate. R. Jeremiah [PA4] said: Rakath is its proper name. And why is it called Tiberias? Because it is situated in the very centre of the land of Israel. Rabbah [BA3] said: Rakath is its name. And why is it called Tiberias? Because its aspect is good. Zeira [PA3] said: Kitron is Sepphoris. And why is it called Sepphoris? Because it is perched on the top of a mountain like a bird [zippor]. But is Kitron Sepphoris? Now Kitron was in the territory of Zebulun, as it is written, Zebulun drove not out the inhabitants of Kitron nor the inhabitants of Nahalol. Now Zebulun complained of his portion, as it says, Zebulun was a people which shamed his soul to death. Why? Because Naphtali was on the high places of the field. Zebulun complained to the Holy One, blessed be he, saying: Sovereign of the Universe, to my brethren Thou hast given fields and vineyards and to me Thou hast given hills and mountains; to my brethren Thou hast given lands, and to me Thou hast given lakes and rivers. [God] replied: They will all require thee for the hilazon, as it says, and the hidden treasures of the sand, and R. Joseph [BA3] learnt: `Hidden` indicates the hilazon; `treasures` indicates the tunny fish; `sand` indicates white glass. Zebulun then said: Sovereign of the Universe, who will inform me? He replied: There they shall offer sacrifices of righteousness. This shall be thy sign: whoever takes of thee without payment will not prosper in his business. Now if you assume that Kitron is Sepphoris, why did Zebulun complain of his portion, seeing that Sepphoris is an excellent spot? Nor can you say that it is not `flowing with milk and honey`. For Resh Lakish [PA2] has said: I have myself seen the trail of milk and honey round Sepphoris, and it is sixteen miles by sixteen miles. Nor can you say that [even so] his is not as good as his brothers, since Rabbah b. Bar Hanah [BA3] said in the name of R. Johanan [PA2]: I have myself seen the trail of milk and honey of the whole land of Israel, and it extends [altogether] about as far as from Be Kubi to the Fort of Tulbanke, twenty-two parasangs in length and six parasangs in breadth? Even so, he preferred fields and vineyards. This is also indicated by the language of the text, as it says, `Naphtali upon the high places of the field`. This is a proof.
R. Abbahu [PA3] said: [It is written], Ekron shall be rooted up; this is Kisri the daughter of Edom, which is situated among the sands, and which was a thorn in the side of Israel in the days of the Greeks. When the House of the Hasmoneans grew powerful and conquered them, they called it `the capture of the tower of Shir`.
R. Jose b. Hanina [PA2] said: What is meant by the text, And I will take away his blood out of his mouth and his detestable things from between his teeth, and he also shall be a remnant for our God? `And I will take away his blood out of his mouth`: this refers to their sacrificial shrines. `And his detestable things from between his teeth`: this refers to their oracles. `And he also shall be a remnant for our God`: these are the synagogues and houses of learning in Edom. And he shall be as a chief in Judah, and Ekron as a Jebusite: these are the theatres and circuses in Edom in which one day the chieftains of Judah shall publicly teach the Torah. R. Isaac [T5 or PA3] said: Leshem is Pamias. Ekron shall be rooted out: this is Caesarea, the daughter of Edom, which was a metropolis of kings. Some say that this means that kings were brought up there, and others that kings were appointed from there. Caesarea and Jerusalem [are rivals]. If one says to you that both are destroyed, do not believe him; if he says that both are flourishing, do not believe him; if he says that Caesarea is waste and Jerusalem is flourishing, or that Jerusalem is waste and Caesarea is flourishing, you may believe him, as it says, I shall be filled, she is laid waste; if this one is filled, that one is laid waste, and if that one is filled, this one is laid waste. R. Nahman b. Isaac derived the same lesson from here: and the one people shall be stronger than the other people. R. Isaac [T5 or PA3] also said: What is the meaning of the verse, Let favour be shown to the wicked, yet will he not learn righteousness? Isaac said in the presence of the Holy One, blessed be He: Sovereign of the Universe, let mercy be shown to Esau. He replied: He is wicked. He said to Him; He has not learnt righteousness. He replied: In the land of uprightness will he deal wrongfully. He said: If so, let him not behold the majesty of the Lord.
R. Isaac [T5 or PA3] also said: What is meant by the verse, Grant not, O Lord, the desires of the wicked, draw not out his bit, so that they exalt themselves, selah? Jacob said before the Holy One, blessed be He: Sovereign of the Universe, grant not to Esau the wicked the desire of his heart, draw not out his bit: b.Meg.6b this refers to Germamia of Edom, for should they but go forth they would destroy the whole world. R. Hama b. Hanina said: There are three hundred crowned heads in Germamia of Edom and three hundred and sixty-five chieftains in Rome, and every day one set go forth to meet the other and one of them is killed, and they have all the trouble of appointing a king again.
R. Isaac [T5 or PA3] also said: If a man says to you, I have laboured and not found, do not believe him. If he says, I have not laboured but still have found, do not believe him. If he says,I have laboured and found, you may believe him. This is true in respect of words of Torah, but in respect of business, all depends on the assistance of heaven. And even for words of Torah this is true only of penetrating to the meaning, but for remembering what one has learnt, all depends on the assistance of heaven.
R. Isaac [T5 or PA3] also said: If you see a wicked man being favoured by fortune, do not contend with him, as it says, Do not contend with evildoers. Nor is this all, but he may even prosper in his undertakings, as it says, His ways prosper at all times. Nor is this all, but he may even be declared right, as it says, Thy judgments are far above out of his sight. Nor is this all, but he may even triumph over his enemies, as it says, As for all his adversaries, he puffeth at them. Is this so? Has not R. Johanan [PA2] said in the name of R. Simeon b. Yohai [T4]: It is permitted to contend with the wicked in this world, as it says, They that forsake the law praise the wicked, but such as keep the law contend with them. Also it has been taught: R. Dosethai b. Mathon says: It is permitted to contend with the wicked in this world. And if one should whisper to you saying, [As for the text] Do not contend with evildoers, neither be thou envious against them that work unrighteousness, one whose conscience smites him speaks thus, and the meaning is, Do not contend with the evildoer to be like evildoers, neither be envious of such as work unrighteousness; and so it says also, Let not thy heart envy sinners? There is no contradiction; the one [piece of advice] refers to one`s own affairs the other to religious matters. Or if you like I may say that both refer to one`s own affairs, and still there is no contradiction: the one is addressed to a man who is wholly righteous, and the other to one who is not wholly righteous, as R. Huna [BA2 or PA4] said: What is the meaning of the verse, Wherefore lookest thou when they deal treacherously, and holdest thy peace when the wicked swalloweth up the man that is more righteous than he? He can swallow up one that is more righteous than himself, he cannot swallow up one that is completely righteous. Or if you like I can say that when fortune is smiling on him, the case is different. `Ulla [BA3] said: `Greek Italy` is the great city of Rome, which covers an area of three hundred parasangs by three hundred. It has three hundred markets corresponding to the number of days of the solar year. The smallest of them is that of the poultry sellers, which is sixteen mil by sixteen. The king dines every day in one of them. Everyone who resides in the city, even if he was not born there, receives a regular portion of food from the king`s household, and so does everyone who was born there, even if he does not reside there. There are three thousand baths in it, and five hundred windows the smoke from which goes outside the wall. One side of it is bounded by the sea, one side by hills and mountains, one side by a barrier of iron, and one side by pebbly ground and swamp.