## Megillah Daf 5a

###### Megillah 5a:1
[Megillah 5a:1](https://torahapp.org/share/book/Megillah/r/5a:1)

שִׂמְחָה, אֵינָהּ נוֹהֶגֶת אֶלָּא בִּזְמַנָּהּ.

**William Davidson Edition - English:**
**the rejoicing** that takes place on Purim **is practiced only in its** designated **time,** the fourteenth of Adar.


###### Megillah 5a:2
[Megillah 5a:2](https://torahapp.org/share/book/Megillah/r/5a:2)

אָמַר רַב: מְגִילָּה בִּזְמַנָּהּ — קוֹרִין אוֹתָהּ אֲפִילּוּ בְּיָחִיד, שֶׁלֹּא בִּזְמַנָּהּ — בַּעֲשָׂרָה. רַב אַסִּי אָמַר: בֵּין בִּזְמַנָּהּ בֵּין שֶׁלֹּא בִּזְמַנָּהּ — בַּעֲשָׂרָה. הֲוָה עוֹבָדָא, וְחַשׁ לֵיהּ רַב לְהָא דְּרַב אַסִּי.

**William Davidson Edition - English:**
§ **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 before its proper time was only made for a community. **Rav Asi** disagreed and **said: Both at its** proper **time and not at its** proper **time,** the Megilla must be read **with** a quorum of **ten.** The Gemara relates that **there was an incident** where **Rav** had to read the Megilla on Purim, **and he was concerned for this** opinion of **Rav Asi** and gathered ten men even though he was reading the Megilla in its proper time, on the fourteenth of Adar.


###### Megillah 5a:3
[Megillah 5a:3](https://torahapp.org/share/book/Megillah/r/5a:3)

וּמִי אָמַר רַב הָכִי? וְהָאָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: פּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת — עֶרֶב שַׁבָּת זְמַנָּם. עֶרֶב שַׁבָּת זְמַנָּם?! וְהָא שַׁבָּת זְמַנָּם הוּא! אֶלָּא לָאו הָכִי קָאָמַר: שֶׁלֹּא בִּזְמַנָּם כִּזְמַנָּם. מָה זְמַנָּם — אֲפִילּוּ בְּיָחִיד, אַף שֶׁלֹּא בִּזְמַנָּם — אֲפִילּוּ בְּיָחִיד?

**William Davidson Edition - English:**
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? **Didn’t 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 expresses surprise with regard to the wording of Rav’s statement: Is **Shabbat eve** the proper **time** for reading the Megilla? **Isn’t Shabbat** itself **its** proper **time? Rather, is it not** true **that this is what** he **said,** i.e., that this is the way his statement should be understood: Reading the Megilla **not at its** proper **time is like** reading it **at its** proper **time; just as at its** proper **time,** it can be read **even privately, so too, not at its** proper **time,** it can be read **even privately.**


###### Megillah 5a:4
[Megillah 5a:4](https://torahapp.org/share/book/Megillah/r/5a:4)

לָא, לְעִנְיַן מִקְרָא מְגִילָּה בַּעֲשָׂרָה. אֶלָּא מַאי ״עֶרֶב שַׁבָּת זְמַנָּם״ — לְאַפּוֹקֵי מִדְּרַבִּי, דְּאָמַר: הוֹאִיל וְנִדְחוּ עֲיָירוֹת מִמְּקוֹמָן — יִדָּחוּ לְיוֹם הַכְּנִיסָה, הָא קָא מַשְׁמַע לַן דְּעֶרֶב שַׁבָּת זְמַנָּם הוּא.

**William Davidson Edition - English:**
The Gemara rejects this argument: Rav’s statement was **not** made **with regard to reading the Megilla with** a quorum of **ten. Rather, what** is the meaning of Rav’s statement that **Shabbat eve is** the proper **time?** It was meant **to exclude** the opinion of **Rabbi** Yehuda HaNasi, **who said: Since** the readings in **the** large **towns were** already **deferred from their** usual **date** and the Megilla was not read on the fourteenth, **they are deferred to the day of assembly. This** statement of Rav **teaches us that Shabbat eve is** the proper **time** for these towns to read the Megilla, as stated in the mishna.


###### Megillah 5a:5
[Megillah 5a:5](https://torahapp.org/share/book/Megillah/r/5a:5)

**מַתְנִי׳** אִי זוֹ הִיא עִיר גְּדוֹלָה — כֹּל שֶׁיֵּשׁ בָּהּ עֲשָׂרָה בַּטְלָנִין. פָּחוֹת מִכָּאן — הֲרֵי זֶה כְּפָר.

**William Davidson Edition - English:**
**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.


###### Megillah 5a:6
[Megillah 5a:6](https://torahapp.org/share/book/Megillah/r/5a:6)

בְּאֵלּוּ אָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין. אֲבָל זְמַן עֲצֵי כֹּהֲנִים, וְתִשְׁעָה בְּאָב, חֲגִיגָה, וְהַקְהֵל — מְאַחֲרִין וְלֹא מַקְדִּימִין.

**William Davidson Edition - English:**
**It was with regard to these** times for reading the Megilla that the Sages **said** that **one advances** the reading of the Megilla before the fourteenth of Adar **and one does not postpone** the reading to after its proper time. **However,** with regard to **the time** when families of **priests** donate **wood** for the fire on the altar, which were times those families would treat as Festivals; as well as the fast of the **Ninth of Av;** the **Festival** peace-offering that was brought on the Festivals; **and the** commandment of **assembly** [***hakhel***] of the entire Jewish people in the Temple courtyard on *Sukkot* in the year following the Sabbatical year to hear the king read the book of Deuteronomy; **one postpones** their observance until after Shabbat **and does not advance** their observance to before Shabbat.


###### Megillah 5a:7
[Megillah 5a:7](https://torahapp.org/share/book/Megillah/r/5a:7)

אַף עַל פִּי שֶׁאָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין — מוּתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִית, וּמַתָּנוֹת לָאֶבְיוֹנִים. אָמַר רַבִּי יְהוּדָה: אֵימָתַי? מְקוֹם שֶׁנִּכְנָסִין בְּשֵׁנִי וּבַחֲמִישִׁי. אֲבָל מְקוֹם שֶׁאֵין נִכְנָסִין לֹא בַּשֵּׁנִי וְלֹא בַּחֲמִישִׁי — אֵין קוֹרִין אוֹתָהּ אֶלָּא בִּזְמַנָּהּ.

**William Davidson Edition - English:**
The mishna continues: **Even though** the Sages **said** that **one advances** the time for reading the Megilla **and one does not postpone** the reading, one is **permitted** to **eulogize and fast** on these days, as they are not actually Purim; nevertheless, **gifts for the poor** are distributed on this day. **Rabbi Yehuda said: When** is the Megilla read on the day of assembly, before the fourteenth of Adar? In **a place where** the villagers generally **enter** town **on Monday and Thursday. However,** in **a place where they do not** generally **enter** town **on Monday and Thursday, one may read** the Megilla **only in its** designated **time,** the fourteenth of Adar.


###### Megillah 5a:8
[Megillah 5a:8](https://torahapp.org/share/book/Megillah/r/5a:8)

**גְּמָ׳** תָּנָא: עֲשָׂרָה בַּטְלָנִין שֶׁבְּבֵית הַכְּנֶסֶת.

**William Davidson Edition - English:**
**GEMARA:** We learned in the mishna that a large city is one that has ten idlers. It was **taught** in a *baraita*: The **ten idlers** that are mentioned here are ten idlers **that are in the synagogue,** i.e., men who do not have professional responsibilities other than to sit in the synagogue and attend to communal religious needs. The presence of ten such men establishes a location as a prominent city.


###### Megillah 5a:9
[Megillah 5a:9](https://torahapp.org/share/book/Megillah/r/5a:9)

בְּאֵלּוּ, אָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין. מַאי טַעְמָא? אָמַר רַבִּי אַבָּא אָמַר שְׁמוּאֵל: אָמַר קְרָא ״וְלֹא יַעֲבוֹר״.

**William Davidson Edition - English:**
We learned in the mishna: **It was with regard to these** times for reading the Megilla that the Sages **said** that **one advances** the reading of the Megilla **and one does not postpone** it. The Gemara asks: **What is the reason** for this? **Rabbi Abba said** that **Shmuel said:** The **verse states:** “The Jews ordained, and took upon them, and upon their seed, and upon all who joined themselves to them, **and it shall not pass,** that they should keep these two days” (Esther 9:27), which indicates that the designated time must not pass without the reading of the Megilla.


###### Megillah 5a:10
[Megillah 5a:10](https://torahapp.org/share/book/Megillah/r/5a:10)

וְאָמַר רַבִּי אַבָּא אָמַר שְׁמוּאֵל: מִנַּיִן שֶׁאֵין מוֹנִין יָמִים לַשָּׁנִים — שֶׁנֶּאֱמַר: ״לְחׇדְשֵׁי הַשָּׁנָה״ — חֳדָשִׁים אַתָּה מוֹנֶה לַשָּׁנִים, וְאִי אַתָּה מוֹנֶה יָמִים לַשָּׁנִים.

**William Davidson Edition - English:**
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 days? **As it is stated: “Of the months of the year”** (Exodus 12:2), which indicates that **you count months to** make up **years, but you do not count days** to make up **years.**


###### Megillah 5a:11
[Megillah 5a:11](https://torahapp.org/share/book/Megillah/r/5a:11)

וְרַבָּנַן דְּקֵיסָרִי מִשּׁוּם רַבִּי אַבָּא אָמְרוּ: מִנַּיִן שֶׁאֵין מְחַשְּׁבִין שָׁעוֹת לֶחֳדָשִׁים, שֶׁנֶּאֱמַר: ״עַד חֹדֶשׁ יָמִים״. יָמִים אַתָּה מְחַשֵּׁב לֶחֳדָשִׁים, וְאִי אַתָּה מְחַשֵּׁב שָׁעוֹת לֶחֳדָשִׁים.

**William Davidson Edition - English:**
The Gemara adds: **And the Sages of Caesarea said in the name of Rabbi Abba: From where** is it derived **that one does not calculate hours to** reckon the **months?** A lunar cycle takes approximately twenty-nine and a half days, but a calendar month is considered to be twenty-nine or thirty full days and not precisely a lunar cycle. **As it is stated: “Until a month of days”** (Numbers 11:20), which indicates that **you calculate days to** reckon the **months, but you do not calculate hours to** reckon the **months.**


###### Megillah 5a:12
[Megillah 5a:12](https://torahapp.org/share/book/Megillah/r/5a:12)

אֲבָל זְמַן עֲצֵי כֹהֲנִים וְתִשְׁעָה בְּאָב וַחֲגִיגָה וְהַקְהֵל — מְאַחֲרִין וְלֹא מַקְדִּימִין. תִּשְׁעָה בְּאָב — אַקְדּוֹמֵי פּוּרְעָנוּת לָא מַקְדְּמִי. חֲגִיגָה וְהַקְהֵל — מִשּׁוּם דְּאַכַּתִּי לָא מְטָא זְמַן חִיּוּבַיְיהוּ.

**William Davidson Edition - English:**
§ 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 before Shabbat. The Gemara explains the reason for this *halakha* with respect to each item mentioned in the mishna. The fast of **the Ninth of Av** is not advanced because **one does not advance calamity;** since the Ninth of Av is a tragic time, its observance is postponed as long as possible. **The Festival** peace-offering **and the** commandment of **assembly [*hakhel*]** are not advanced **because the time of their obligation has not yet arrived,** and it is impossible to fulfill mitzvot before the designated time has arrived.


###### Megillah 5a:13
[Megillah 5a:13](https://torahapp.org/share/book/Megillah/r/5a:13)

תָּנָא: חֲגִיגָה וְכׇל זְמַן חֲגִיגָה מְאַחֲרִין. בִּשְׁלָמָא חֲגִיגָה, דְּאִי מִיקְּלַע בְּשַׁבְּתָא מְאַחֲרִינַן לַהּ לְבָתַר שַׁבְּתָא. אֶלָּא זְמַן חֲגִיגָה מַאי הִיא?

**William Davidson Edition - English:**
**It was taught** in a *baraita*: **One postpones the Festival** peace-offering **and the entire time** period **of the Festival** peace-offering. The Gemara attempts to clarify this statement: **Granted** that when the *baraita* says that the **Festival** peace-offering is postponed, it means **that if** a Festival **occurs on Shabbat,** when the Festival peace-offering cannot be sacrificed, **one postpones it until after Shabbat** and sacrifices the offering on the intermediate days of the Festival. **However, what is** the meaning of the phrase: **The time** period **of the Festival** peace-offering?


###### Megillah 5a:14
[Megillah 5a:14](https://torahapp.org/share/book/Megillah/r/5a:14)

אָמַר רַב אוֹשַׁעְיָא, הָכִי קָאָמַר: חֲגִיגָה בְּשַׁבָּת, וְעוֹלַת רְאִיָּיה אֲפִילּוּ בְּיוֹם טוֹב, דִּזְמַן חֲגִיגָה — מְאַחֲרִין.

**William Davidson Edition - English:**
**Rav Oshaya said: This is what** the *baraita* **is saying:** One postpones **the Festival** peace-offering if the Festival occurs **on Shabbat, and one postpones the** burnt-offering **of appearance even** due to **the Festival** itself. Despite the fact that a Festival day is **the time** for sacrificing a **Festival** peace-offering, the burnt-offering of appearance may not be sacrificed until after the Festival day.


###### Megillah 5a:15
[Megillah 5a:15](https://torahapp.org/share/book/Megillah/r/5a:15)

מַנִּי — בֵּית שַׁמַּאי הִיא, דִּתְנַן, [בֵּית שַׁמַּאי אוֹמְרִים]: מְבִיאִין שְׁלָמִים בְּיוֹם טוֹב, וְאֵין סוֹמְכִין עֲלֵיהֶן,

**William Davidson Edition - English:**
The Gemara adds: **Whose** opinion is reflected in the mishna according to Rav Oshaya’s explanation? **It is** the opinion of **Beit Shammai, as we learned** in a mishna (*Beitza* 19a) that **Beit Shammai say: One may bring** peace-offerings **on a Festival** day to be sacrificed in the Temple. Most portions of a peace-offering are eaten by the priests and the individual who brought the offering. Consequently, its slaughter is considered food preparation, which is permitted on a Festival day. **And one may not place** his **hands** on the head of the offering, as that includes leaning with all one’s might upon the animal, which is prohibited on a Festival.


###### Megillah 5a:16
[Megillah 5a:16](https://torahapp.org/share/book/Megillah/r/5a:16)

אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים: מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶן.

**William Davidson Edition - English:**
**However,** burnt-offerings **may not** be brought at all on the Festival. Since they are not eaten, their slaughter is not considered food preparation, and it therefore constitutes a prohibited labor on the Festival. **Beit Hillel** disagree and **say: One may bring** both peace-offerings **and** burnt-offerings on a Festival day, **and one may** even **place** his **hands on them.**


###### Megillah 5a:17
[Megillah 5a:17](https://torahapp.org/share/book/Megillah/r/5a:17)

רָבָא אָמַר: חֲגִיגָה, כׇּל זְמַן חֲגִיגָה — מְאַחֲרִין, טְפֵי — לָא. דִּתְנַן: מִי שֶׁלֹּא חָג בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג — חוֹגֵג וְהוֹלֵךְ אֶת כָּל הָרֶגֶל כּוּלּוֹ, וְיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג. עָבַר הָרֶגֶל וְלֹא חָג — אֵינוֹ חַיָּיב בְּאַחְרָיוּתוֹ.

**William Davidson Edition - English:**
**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 (*Ḥagiga* 9a): **One who did not offer the Festival** peace-offering **on the first Festival day of the festival** of *Sukkot* **may offer the Festival** peace-offering **for the** duration of the **entire pilgrimage Festival,** including the intermediate days **and the last day of the Festival.** If **the pilgrimage Festival has passed and he did not** yet **bring the Festival** peace-offering, **he is not obligated** to pay **restitution** for **it.** The obligation is no longer in force, and he therefore is not liable to bring another offering as compensation.


###### Megillah 5a:18
[Megillah 5a:18](https://torahapp.org/share/book/Megillah/r/5a:18)

רַב אָשֵׁי אָמַר: חֲגִיגָה וְכׇל זְמַן חֲגִיגָה — מְאַחֲרִין, וַאֲפִילּוּ עֲצֶרֶת דְּחַד יוֹמָא — מְאַחֲרִין, דִּתְנַן: מוֹדִים שֶׁאִם חָל עֲצֶרֶת לִהְיוֹת בְּשַׁבָּת — שֶׁיּוֹם טְבוֹחַ אַחַר הַשַּׁבָּת.

**William Davidson Edition - English:**
**Rav Ashi said** that the *baraita* should be understood as follows: **The Festival** peace-offering **may be postponed for the entire time** period **of a Festival** peace-offering. This indicates that **even** if ***Shavuot*, which is one day,** occurs on Shabbat, **one postpones** the Festival peace-offering and offers it on one of the six days after *Shavuot*. **As we learned** in a mishna (*Ḥagiga* 17a): Beit Hillel **concede that if *Shavuot* occurs on Shabbat, the day of slaughter is after Shabbat.** Since the Festival peace-offering and the burnt-offering of appearance cannot be sacrificed on Shabbat, they are slaughtered after Shabbat. This indicates that the Festival peace-offering may be slaughtered after the Festival day of *Shavuot*, as is the case on the other Festivals.


###### Megillah 5a:19
[Megillah 5a:19](https://torahapp.org/share/book/Megillah/r/5a:19)

אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי חֲנִינָא: רַבִּי נָטַע נְטִיעָה בְּפוּרִים,

**William Davidson Edition - English:**
**Rabbi Elazar said** that **Rabbi Ḥanina 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.