Mishnayot Seder Moed: Megillah

(1) The Megillah [Scroll of Esther] is read on the eleventh, on the twelfth, on the thirteenth, on the fourteenth, [or] on the fifteenth [of Adar], not earlier and not later. Cities surrounded with walls from the days of Yehoshua son of Nun read it on the fifteenth [of Adar]. Villages and large cities read it on the fourteenth, but villages read in advance on the day of assembly.

(2) How does it work? If the fourteenth of the month fell on a Monday, villages and large cities read on that day, and those surrounded by a wall - on the next day. If it fell on a Tuesday or a Wednesday - villages [read] in advance on the day of assembly, and large cities read on that day, and those surrounded by a wall - on the next day. If it fell on a Thursday, villages and large cities read on that day, and those surrounded by a wall - on the next day. If it fell on the day before Shabbat - villages [read] in advance on the day of assembly, and large cities and cities surrounded by a wall read on that day. If it fell on Shabbat, villages and large cities read in advance on the day of assembly, and those surrounded by a wall - on the next day. If it fell after Shabbat, villages [read] in advance on the assembly day, and large cities read on that day, and cities surrounded by a wall - on the next day.

(3) What kind of city is considered large? Any in which there are ten idle men. Any less than that, it is considered a village. Concerning these [laws, the rabbis] said: "We may do so in advance but not delay." But the time of [delivery of] wood for the priests, and [the fast of] the 9th of Av, and the festival offering, and hakhel [the gathering every seven years to hear the king read the Torah] may be delayed but not done in advance. And even though they said [in respect to the reading of the Megillah] that it may be done in advance, it is still permitted [before the fourteenth of Adar, even when the Megillah is read,] to eulogize, to fast, and to give gifts to the poor. Rabbi Yehudah said: In what situation [are these alternative dates valid]? In places where they in fact assemble on Monday and Thursday. But in a place where they do not assemble, neither on Monday nor on Thursday, they can only read it at its ordained time.

(4) If the Megillah was read in first of Adar, and the year was [subsequently] intercalated, we read it in second of Adar. There is no difference between the first Adar and the second Adar except the reading of the Megillah and alms to the poor.

(5) There is no difference between a festival day and Shabbat except okhel nefesh (the law allowing one to do certain types of food preparation on festivals). There is no difference between Shabbat and Yom Kippur except that the willful violation of [Shabbat] is [punishable] by man, and the willful violation of [Yom Kippur] is [punishable] by karet [Divinely imposed punishment consisting in severance from Heaven and/or the Jewish people].

(6) There is no difference between one who disavows any benefit from his fellow and one who disavows [accepting] any food from him except setting foot [in his house] and [borrowing] vessels that are not used for okhel nefesh. There is no difference between vow-offerings and voluntary offerings except that one is obligated to fulfill his vow-offerings [regardless of whether the original animal can be brought], and one is not obligated to fulfill voluntary offerings [if the original animal cannot be brought].

(7) There is no difference between a zav [a male who has certain types of atypical genital discharges, which render him impure] who has seen two sightings and one who has seen three except an offering. There is no difference between a [possible] metzorah [one rendered severely impure from an unsightly skin disease. Upon recovery and purification, he must bring offerings] who has been sequestered [in order to ascertain his status] and one who has been definitively declared a metzorah except rent clothes and unkempt hair. There is no difference between one who was declared pure after being sequestered [in order to ascertain his status] and one who was declared pure after being definitively declared [a metzorah] except shaving and [the offering of] birds.

(8) There is no difference between sefarim [scrolls containing the Torah, Prophets, or Writings that were used for ceremonial readings] and tefillin and mezuzot except that sefarim may be written in any language, while tefillin and mezuzot may only be written in ashurit [in the Hebrew language using a particular set of glyphs]. Rabban Shimon ben Gamliel says, "Even concerning sefarim, they only permitted them to be written in Greek."

(9) There is no difference between a high priest anointed with the sacred oil, and one whose dignity was marked by additional [sacerdotal] vestments only, except the bull which the first mentioned is to offer, in case he gave a wrong decision, which led to a transgression of a precept [of the law]. There is no difference between an officiating high priest and his late substitute, except the bull offered on the day of atonement, and the tenth of the ephah [of flour] [which the first mentioned, or real high priest, alone might offer].

(10) There is no difference between a large high place and a small one, except the paschal offering. This is the rule:—All offerings which are brought in consequence of vows, and all peace-offerings, may be offered on a small high place, but not sacrifices of any other kind.

(11) There was no difference between [the tabernacle at] Shiloh and [the temple at] Jerusalem, except that at the former place it was lawful to eat of sacrifices having a minor degree of holiness, and of the second tithe, in any place from whence [Shiloh] might be seen; but in Jerusalem it was lawful to eat these within the walls only. In both places, however, sacrifices which were most holy might only be eaten within the hangings [of the court of the sanctuary]. The holiness of Shiloh had [subsequently] a period in which it became lawful [to offer sacrifices elsewhere]; but the holiness of Jerusalem has no such period.

(1) Any one who reads the Megillah in an irregular manner, does not acquit himself of his obligation; nor in case he reads it by heart, or translated in any language he does not understand; but it is lawful to read it to those who understand foreign languages, 1 in that foreign language. One who speaks a foreign language, who has it read to him in Hebrew, will be released from his obligation.

(2) Should any person read it so as to make long pauses between the parts, and slumber meanwhile, he will be released from his obligation. If any one should read the Megillah whilst writing, expounding, or correcting it, with intention of thereby becoming released from his obligation, he will have fulfilled it, but not if he had no such intention. If the Megillah was written with paint, ruddle, gum, vitriol black, on papyrus, or on rough vellum, the obligation is not properly fulfilled; but it must be written in Hebrew characters, on good parchment, and with ink.

(3) If an inhabitant of an [open] town had gone to an [anciently] walled town, or one of [an anciently] walled town had gone to an [open] town; if he intend to return [when the Meguillah is read] to his place, he shall read it at the same time they read it in his place; if not, he shall read it with the inhabitants of the place in which he then is. From when is it necessary to have commenced the reading of the Megillah, so as to have duly fulfilled the obligation? R. Meir says, "It is obligatory to read the whole thing." Rabbi Yehudah says, "It suffices if he commenced from the verse Ish Yehudi‎ (Esther 2:5)." Rabbi Yose says, "[Even if] from ‏the verse Achar Hedevarim Haeleh (Esther 3)."

(4) All are qualified to read the Megillah, with the exception of a deaf or a foolish person, or a minor; but Rabbi Yehudah allows it to be said by a minor. The following religious acts may not be done before sun-rise on the day on which they are obligatory, viz.:—To read the Meguillah, to circumcise, to bathe [on the seventh day of the purification of an unclean or defiled person], to sprinkle [the unclean as a purification]; nor may a woman [who had experienced her menses beyond the usual time, and who was to] wait a day [before she might bathe] do so before the sun-rise of that day. But if any of these acts have been done at any period after day-break, they are valid.

(5) The following religious acts may be done during the whole of the day [on which they are obligatory], viz.:—The reading of the Megillah; of the Hallel; the sounding of the cornet; the use of the loolab, or palm-branch; the prayer at the additional offering; the additional offering; the confession of sin on sacrificing the bulls; the confession to be made on bringing the [second] tithe; the confession of sin by the high priest on the day of atonement; the imposition of hands [on a sacrifice]; the slaughtering of a sacrifice; the waving of the offering; the bringing it to the altar; the taking of the handful of flour (Lev. 2:2); the burning with incense of the fat of a sacrifice on the altar; the pinching or wringing off the head of fowls brought as sacrifices (Lev. 1:15); the receiving of the blood of a sacrifice; the sprinkling thereof on the altar; the giving the bitter waters to drink to a woman suspected of adultery; the striking off of the heifer's neck (Deut. 21:4); and the purification of a leprous person.

(6) The following acts may be done during the whole of the night: the cutting of the sheaves for the "omer," and the burning with incense of the fat and members of a burnt-offering on the altar (Lev. 6:9). This is the rule:—Whatever is commanded to be done by day, may legally be done during the whole of the day; and whatever is commanded to be done by night, it is lawful to do during the whole of the night.

(1) Inhabitants of a town who have sold the open [or marketplace] of the town, may buy for that money a synagogue. The money obtained by the sale of a synagogue, they may apply to the purchase of an ark [to keep the rolls of the Holy Law in]; for that obtained by the sale of such an ark, cloaks or wrappers for the rolls of the Holy Law may be purchased; for the produce of such wrappers, sacred books may be purchased; for the produce of sacred books, a roll of the Holy Law may be purchased; but if they had sold a roll of the Holy Law, it will not be lawful to apply that money for the purchase of [other] sacred books, nor wrappers for the proceeds of sacred books, nor an ark for the proceeds of wrappers, nor a synagogue with the proceeds of an ark, nor an open [or market] place with the money obtained by the sale of a synagogue, and even so in respect to any surplus fund. According to Rabbi Meir, it is unlawful to sell sacred public property to private individuals, because its sanctity becomes thereby lowered: but the sages replied, "If so, it would be also prohibited for a large town to sell sacred things to a smaller one."

(2) A synagogue may, according to Rabbi Meir, only be sold on condition that it may at any time be repurchased by the original owners; but the sages permit it to be sold permanently, only it may not be sold to be applied to the following occupations: namely, as a bathing-house, as a tanning place [or pit], as a diving-bath, and as a laundry. Rabbi Yehudah says, "It may be sold on the condition that it be made an open court, and then the purchaser is at liberty to turn it to what purpose he pleases."

(3) Rabbi Yehudah teaches also, that no funeral orations may be delivered in a synagogue which had become ruinous, nor may it be used as a rope-walk, nor to spread nets therein [to dry], nor to spread fruit on its roof, nor to use it as a short cut, as it is said (Lev. 26:31), "I will bring your sanctuaries into desolation," that is, they remain sanctuaries even in their desolation. If grass spring up therein, it may not be pulled up, that the view may contribute to the affliction [of the beholder].

(4) When the new moon of Adar happens on a Sabbath, the section Shekalim (Exod. 30:11), is to be read; if it happen on any other day, that section must he read on the preceding Sabbath, and nothing additional is read on the following Sabbath. On the second, the section ‏of Zachor (Deut. 15:14), is to be read; on the third, that of the red heifer, ‏ Parah (Num. 19); on the fourth, that of ‏Hachodesh (Exod. 17); on the fifth, they return again to the regular order. The regular order [of Aphtoroth] is also to be interrupted on the feast of new moon, on that of dedication, on Pureem, and on public fast-days, also on the fast of the standing men.

(5) On [the first day of] Passover, the section in Leviticus relative to the festival must be read; on the feast of weeks, that commencing, "Seven weeks shall you count," (Deut. 16); on the feast of new year, the section commencing, "In the seventh month, on the first day of the month" (Num. 29:1); on the day of atonement, that of ‏ Acharei (Lev. 16); on the first day of the feast of tabernacles, the section in Leviticus relative to the festivals must be read; and on the other days of that festival, the offerings for each day (Num. 29:17).

(6) On Hanukkah, the section of the offerings of the princes (Num. 7) must be read; on Purim, that of ‏Vayavoh Amalek (Exod. 9:8); on the feast of new moon, ‏ Uverashei Chodshaichem‎ (Num. 18:11); on the fast-days for the standing men, the history of the creation (Gen. 1); on fast-days, the section containing the blessings and maledictions (Lev. 26:3), the denunciations therein contained must be read without interruption, namely, one man must read the whole [chapter]. On Mondays and Thursdays, and on the Sabbath afternoon, they shall read the section of the law in its regular order, but these readings are not available to reduce the regular number: for it is said, Lev.23:44, "Moses declared unto the children of Israel the appointed festivals of the Lord," whence it is inferred, that each section must be read on the appointed festival to which it refers.

(1) The Megillah may be read either sitting or standing, by one person only, or by two persons at the same time, they alike fulfil their obligation. In places where it is usual to say a blessing [after reading it], it is obligatory to say it, but not where it is not customary. Three men are called [to read in the Holy Law] on Mondays and Thursdays; and in the afternoon of the Sabbath, neither more nor less than that number may be called, nor shall any section from the Prophets then be read. He who commences the reading of the Holy Law, shall say the [first] blessing before reading it, and he who concludes the reading, shall say the last blessing to be said after reading it.

(2) On the feast of new moon, on the middle-days of the festivals, four men are to be called; this number may neither be added to, nor diminished, nor shall any section in the Prophets then be read. The first of these [men] shall say the [first] blessing before reading, and the last, who concludes the reading, shall say the last blessing after reading. This is the rule: on all days when an additional offering is prescribed, and which are not festivals, four men are to be called; five on festivals; six on the day of atonement; and seven on the Sabbath; this number may not be diminished, but it may be increased, and a section from the Prophets must be read on those days. The first of those who then read in the Holy Law, shall say the blessing before reading, and he who concludes the reading, shall say the last blessing after reading.

(3) The Shema may not be repeated, nor may any one go before the ark, nor may priests raise their hands [to say the priest's blessing], nor may they read in the Torah, nor read a section from the Prophets; nor may they perform the funeral halts , nor may the blessing for mourners be said, nor the seven blessings said on the celebration of a marriage, neither may the the [Divine] name mentioned, when less than ten [men] are present. And on an occasion of redeeming land that has been consecrated, it is necessary that at least nine Israelites and a Cohen [priest] shall be present, and the same also at the valuation of a man.

(4) Not less than three verses of the Holy Law may be read in the synagogue to each person [called to read]. One verse only of the law may at one time be read to the meturgeman, or interpreter, 8 but it is lawful to read three consecutive verses to him from the Prophets, but if each verse should form a separate section, one verse only may be read to the meturgeman at a time. Passages may be skipped over in the reading of the Prophets, but not in that of the Holy Law. What time may be suffered to elapse to skip from one passage to another? While the meturgeman does not conclude his interpretation.

(5) Whoever is to say in the public [synagogue] the section from the Prophets, in [the] public [synagogue] shall also there publicly recite the Shema, and act as minister before the tevah [reading-desk], and [if a cohen] shall say the blessing of the priests; if a minor, his father, or teacher, shall act for him.

(6) A minor may read in the law [in the synagogue], and act as meturgeman, but may not publicly recite the Shema, nor act as minister at the tebah, nor [if a priest] say [by himself] the blessing of priests. If ones clothes are torn, so that his arms and legs appear, or, as others explain it, one whose legs and arms are quite bare,] may repeat the Shema, and act as the translator, but he may not read in the Holy Law, nor act as minister before the tevah, nor [if he is a priest] say the blessing of priests; a blind person may repeat the Shema, and act as translator; but Rabbi Yehudah says, "One who never beheld the light [that is, was born blind], may not repeat the Shema."

(7) A priest whose hands are deformed, may not raise them [to bless the people]. Rabbi Yehudah also prohibits it to a priest whose hands are stained with woad or with madder roots, because the people stare at him.

(8) A person who should say, "I will not minister at the tebah in coloured clothes," may not be permitted to do so in white ones; if he refuses to minister with sandals to his feet, he may not be permitted to minister barefooted. A person who makes the tephilin round, endangers himself, and has not properly observed the commandment; a person who places them [low down] on his forehead, or on the palm of his hand, acts in a heretical manner: if he cover them with gold, he imitates the opponents of tradition.

(9) A person who, in his prayers to the Almighty, says, "The good shall [alone] bless thee," acts in a heretical manner; if he says, "Even to birds’ nests were thy mercies extended," or, "For thy goodness be thy name remembered," or one who says twice, "Modim" [in the Amidah], he shall be silenced [by authority]. Also, whoever explains the text (Lev. 18:21), Umizaracho lo titen laehavir lamolech to mean, "Thou shalt not give thy seed to an Aramite [heathen] woman," and those who explain figuratively the section in the law relating to the prohibition of carnal intercourse between relatives (Lev. 18), shall be silenced, and publicly reprimanded.

(10) The occurrence of Reuben with Billah is to be read without being interpreted; that of Tamar [and Amnon] is to be read and interpreted. The [first part of the] occurrence with the golden calf is to be read and interpreted; but the second part [commencing Exod. 34:21] is to be read, without being interpreted. The blessing of the priests, and the occurrence of David and Amnon, are neither to be read nor interpreted; the description of the Divine chariot (Ezek. 1), is not to be read as an Aphtorah [section from the Prophets], but R. Jehudah permits it; R.abbi Eleazar says, neither (Ezek. 16), "Cause Jerusalem to know her abomination,"