משנה באחד באדר משמיעין על השקלים ועל הכלאים ובחמשה עשר בו קורין את המגילה בכרכים ומתקנין את הדרכים ואת הרחובות ואת מקוות המים ועשין כל צורכי הרבים ומציין <על> את הקברות ויוצאין אף על הכלאים:
From when may one recite Shema in the evening? From the time the Kohanim go in to eat their Terumah (produce consecrated for priestly consumption). Until the end of the first watch, says Rabbi Eliezer. And the Sages say: Until [astronomical] midnight. Rabban Gamliel says: Until the break of dawn. It once happened that his [Rabban Gamliel’s] sons came from a house of feasting. They said to him: We have not recited Shema. He to them: If dawn has not broken, you are obligated to recite it. And it is not only in this case that they said it! Rather, in all cases where the Sages said "only until midnight," the obligation remains until the break of dawn. [e.g.] Burning the fats and limbs [of the sacrifices, on the Temple altar] — the obligation is until the break of dawn. [e.g.:] All [sacrifices] which may be eaten for one day — the obligation is until the break of dawn. If that is so, why did the Sages say, "until midnight?" To distance a person from transgression.
Jerusalem Talmud Shekalim
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Jerusalem Talmud Megillah
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 reading67Šeqalim 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.. It only comes to teach you that the obligations apply to the Second Adar68As explained in Šeqalim, if the Scroll was read on the 15th of Adar and then an intercalary month was declared, the reading has to be repeated but even in a walled town may be read on the 14th.. Rebbi Yose and Rebbi Aḥa were sitting together. Rebbi Yose said to Rebbi Aḥa, it is only reasonable for the past; but for the future69If the scroll was read by error on the 14th it does not have to be repeated since the basic obligation was fulfilled, but a place which by tradition is obligated to read on the 15th cannot be permitted in the future to read on the 14th.? And did we not state, at a place where one is used to read it on two days, one reads it on two days? He said to him, I also am of this opinion. Rebbi Mana said, this is correct. If somebody read it on the Fourteenth and read it again on the Fifteenth, would one not listen to him? If you are saying so70That a place reading and celebrating on the 15th may be permitted to change to the 14th., with your hand you uproot the time of walled places.
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Jerusalem Talmud Megillah
They asked before Rebbi Ze`ira92Two 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 Friday93Mishnah 4.. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday100Since 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 day101This is the Mishnah.. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.]102Corrector’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 reading67,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.
