## Megillah Daf 7a

###### Megillah 7a:1
[Megillah 7a:1](https://torahapp.org/share/book/Megillah/r/7a:1)

״הַשֵּׁנִית״ וְאִיצְטְרִיךְ לְמִיכְתַּב ״בְּכׇל שָׁנָה וְשָׁנָה״. דְּאִי מִ״בְּכׇל שָׁנָה וְשָׁנָה״ הֲוָה אָמֵינָא כִּי קוּשְׁיַן, קָא מַשְׁמַע לַן ״הַשֵּׁנִית״. וְאִי אַשְׁמוֹעִינַן ״הַשֵּׁנִית״ הֲוָה אָמֵינָא בַּתְּחִילָּה בָּרִאשׁוֹן וּבַשֵּׁנִי, קָא מַשְׁמַע לַן ״בְּכׇל שָׁנָה וְשָׁנָה״.

**William Davidson Edition - English:**
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 **according to our question** raised earlier: Why not celebrate Purim in the Adar adjacent to Shevat? **Therefore, it teaches us** using the term: **The second. And had it taught us** only the term: **The second, I would have said** that Purim must be celebrated both **in the first** Adar **and in the second** Adar, ***ab initio*. Therefore, it teaches us: In each and every year,** indicating that even in an intercalated year, just as in an ordinary year, Purim is to be celebrated only once.


###### Megillah 7a:2
[Megillah 7a:2](https://torahapp.org/share/book/Megillah/r/7a:2)

וְרַבִּי אֱלִיעֶזֶר בְּרַבִּי יוֹסֵי הַאי ״הַשֵּׁנִית״ מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְכִדְרַב שְׁמוּאֵל בַּר יְהוּדָה, דְּאָמַר רַב שְׁמוּאֵל בַּר יְהוּדָה: בַּתְּחִילָּה קְבָעוּהָ בְּשׁוּשַׁן, וּלְבַסּוֹף בְּכׇל הָעוֹלָם כּוּלּוֹ.

**William Davidson Edition - English:**
The Gemara asks: **And Rabbi Eliezer, son of Rabbi Yosei, what does he do with this** term: **The second?** Since he holds that the Megilla is read in the first Adar, what does he derive from the verse? The Gemara answers: **He requires** the term **to** derive **that** statement **of Rav Shmuel bar Yehuda, as Rav Shmuel bar Yehuda said: Initially, they established** the observance of Purim **in** the city of **Shushan** alone, **and ultimately** they established it **throughout the world,** according to the second letter of Purim.


###### Megillah 7a:3
[Megillah 7a:3](https://torahapp.org/share/book/Megillah/r/7a:3)

אָמַר רַב שְׁמוּאֵל בַּר יְהוּדָה: שָׁלְחָה לָהֶם אֶסְתֵּר לַחֲכָמִים: קִבְעוּנִי לְדוֹרוֹת! שָׁלְחוּ לָהּ: קִנְאָה אַתְּ מְעוֹרֶרֶת עָלֵינוּ לְבֵין הָאוּמּוֹת. שָׁלְחָה לָהֶם: כְּבָר כְּתוּבָה אֲנִי עַל דִּבְרֵי הַיָּמִים לְמַלְכֵי מָדַי וּפָרָס.

**William Davidson Edition - English:**
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 instituted as an ordinance for all generations. **They sent to her: You will** thereby **arouse the wrath of the nations upon us,** as the Megilla recounts the victory of the Jews over the gentiles, and it is best not to publicize that victory. **She sent** back **to them: I am already written in the chronicles of the kings of Media and Persia,** and so the Megilla will not publicize anything that is not already known worldwide.


###### Megillah 7a:4
[Megillah 7a:4](https://torahapp.org/share/book/Megillah/r/7a:4)

רַב וְרַב חֲנִינָא וְרַבִּי יוֹחָנָן וְרַב חֲבִיבָא מַתְנוּ. בְּכוּלֵּיהּ סֵדֶר מוֹעֵד כָּל כִּי הַאי זוּגָא חַלּוֹפֵי רַבִּי יוֹחָנָן וּמְעַיֵּיל רַבִּי יוֹנָתָן. שָׁלְחָה לָהֶם אֶסְתֵּר לַחֲכָמִים: כִּתְבוּנִי לְדוֹרוֹת. שָׁלְחוּ לָהּ: ״הֲלֹא כָתַבְתִּי לְךָ שָׁלִישִׁים״, שִׁלֵּישִׁים וְלֹא רִבֵּעִים,

**William Davidson Edition - English:**
It was related that **Rav and Rabbi Ḥanina and Rabbi Yoḥanan and Rav Ḥaviva taught** the statement cited below. The Gemara comments: **Throughout the order of *Moed*, wherever this** latter **pair** of Sages is mentioned, **exchange Rabbi Yoḥanan and insert Rabbi Yonatan** in his place. They said: **Esther sent to the Sages: Write me for** future **generations** and canonize my book as part of the Bible. **They sent to her** that it is written: **“Have I not written for you three times”** (Proverbs 22:20), indicating that Israel’s battle with Amalek is to be mentioned **three times** in the Bible **and not four times?** Since it is already mentioned three times (Exodus 17:8–16; Deuteronomy 25:17–19; I Samuel 15), there is no need to add a fourth source.


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

עַד שֶׁמָּצְאוּ לוֹ מִקְרָא כָּתוּב בַּתּוֹרָה: ״כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר״. ״כְּתֹב זֹאת״ — מַה שֶּׁכָּתוּב כָּאן וּבְמִשְׁנֵה תוֹרָה. ״זִכָּרוֹן״ — מַה שֶּׁכָּתוּב בַּנְּבִיאִים, ״בַּסֵּפֶר״ — מַה שֶּׁכָּתוּב בַּמְּגִלָּה.

**William Davidson Edition - English:**
The Sages did not accede to Esther’s request **until they found a verse written in the Torah: “Write this for a memorial in the book,** and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). The Sages interpreted the verse: **“Write this,” that which is written** in the Torah **here** in Exodus, **and in Deuteronomy; “a memorial,” that which is written in the Prophets,** i.e., in I Samuel, on this matter; **“in the book,” that which is written in the Megilla.** The Megilla is the third mention of Amalek and not the fourth, as both mentions in the Torah pertaining to Amalek are considered one; therefore, Esther would be the third, not the fourth source.


###### Megillah 7a:6
[Megillah 7a:6](https://torahapp.org/share/book/Megillah/r/7a:6)

כְּתַנָּאֵי: ״כְּתֹב זֹאת״ — מַה שֶּׁכָּתוּב כָּאן, ״זִכָּרוֹן״ — מַה שֶּׁכָּתוּב בְּמִשְׁנֵה תוֹרָה, ״בַּסֵּפֶר״ — מַה שֶּׁכָּתוּב בַּנְּבִיאִים. דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: ״כְּתֹב זֹאת״ — מַה שֶּׁכָּתוּב כָּאן וּבְמִשְׁנֵה תוֹרָה, ״זִכָּרוֹן״ — מַה שֶּׁכָּתוּב בַּנְּבִיאִים, ״בְּסֵפֶר״ — מַה שֶּׁכָּתוּב בִּמְגִילָּה.

**William Davidson Edition - English:**
The Gemara comments: This matter is **parallel** to a dispute between **the *tanna’im*,** as it was taught in a *baraita*: **“Write this,” that which is written here,** in the book of Exodus; **“a memorial,” that which is written in Deuteronomy; “in the book,” that which is written in the Prophets;** this is **the statement of Rabbi Yehoshua. Rabbi Elazar HaModa’i** disagrees and **says: “Write this,” that which is written** in the Torah **here** in Exodus, **and in Deuteronomy; “a memorial,” that which is written in the Prophets** on this matter; **“in the book,” that which is written in the Megilla.** Here too, the *tanna’im* disagreed whether or not the book of Esther has the same force and sanctity as that of the canonized books of the Bible.


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

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: אֶסְתֵּר אֵינָהּ מְטַמְּאָה אֶת הַיָּדַיִם.

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


###### Megillah 7a:8
[Megillah 7a:8](https://torahapp.org/share/book/Megillah/r/7a:8)

לְמֵימְרָא דְּסָבַר שְׁמוּאֵל אֶסְתֵּר לָאו בְּרוּחַ הַקּוֹדֶשׁ נֶאֶמְרָה? וְהָאָמַר שְׁמוּאֵל: אֶסְתֵּר בְּרוּחַ הַקּוֹדֶשׁ נֶאֶמְרָה! נֶאֶמְרָה לִקְרוֹת, וְלֹא נֶאֶמְרָה לִיכְתּוֹב.

**William Davidson Edition - English:**
The Gemara asks: **Is this to say that Shmuel maintains** that the book of **Esther was not stated with** the inspiration of **the Divine Spirit? But didn’t Shmuel** himself **say** elsewhere that the book of **Esther was stated with** the inspiration of **the Divine Spirit?** The Gemara answers: **It was stated** with the Divine Spirit that it is **to be read** in public; **however, it was not stated** that it is **to be written.** Therefore, the text was not accorded the sanctity of sacred scrolls.


###### Megillah 7a:9
[Megillah 7a:9](https://torahapp.org/share/book/Megillah/r/7a:9)

מֵיתִיבִי, רַבִּי מֵאִיר אוֹמֵר: קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם, וּמַחְלוֹקֶת בְּשִׁיר הַשִּׁירִים. רַבִּי יוֹסֵי אוֹמֵר: שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וּמַחְלוֹקֶת בְּקֹהֶלֶת. רַבִּי שִׁמְעוֹן אוֹמֵר: קֹהֶלֶת מִקּוּלֵּי בֵּית שַׁמַּאי וּמֵחוּמְרֵי בֵּית הִלֵּל, אֲבָל רוּת וְשִׁיר הַשִּׁירִים וְאֶסְתֵּר מְטַמְּאִין אֶת הַיָּדַיִם! הוּא דְּאָמַר כְּרַבִּי יְהוֹשֻׁעַ.

**William Davidson Edition - English:**
**The Gemara raises an objection** from a *baraita*. **Rabbi Meir says:** The book of **Ecclesiastes does not render the hands ritually impure,** as it was not accorded the sanctity of sacred scrolls; **however, there is a dispute with regard to** whether or not **the Song of Songs** renders the hands impure. **Rabbi Yosei says: The Song of Songs renders the hands ritually impure, but there is a dispute with regard to** the book of **Ecclesiastes. Rabbi Shimon says:** The ruling with regard to **Ecclesiastes is among the leniencies of Beit Shammai and among the stringencies of Beit Hillel,** as according to Beit Hillel it renders the hands impure and according to Beit Shammai it does not. **However,** everyone agrees that the books of **Ruth, and the Song of Songs, and Esther render the hands ritually impure,** contrary to the opinion of Shmuel. The Gemara answers: It was Shmuel **who stated** his opinion **in accordance with** the opinion of **Rabbi Yehoshua** cited earlier that the book of Esther was not accorded the sanctity of sacred scrolls.


###### Megillah 7a:10
[Megillah 7a:10](https://torahapp.org/share/book/Megillah/r/7a:10)

תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם, מִפְּנֵי שֶׁחׇכְמָתוֹ שֶׁל שְׁלֹמֹה הִיא. אָמְרוּ לוֹ: וְכִי זוֹ בִּלְבַד אָמַר? וַהֲלֹא כְּבָר נֶאֱמַר: ״וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל״, וְאוֹמֵר: ״אַל תּוֹסְףְּ עַל דְּבָרָיו״.

**William Davidson Edition - English:**
**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; **as was it this alone that** Solomon **said? Wasn’t it already stated: “And he spoke three thousand proverbs,** and his poems were a thousand and five” (I Kings 5:12)? Solomon spoke many proverbs, but only a portion of them were canonized in the Bible. Apparently, what is unique about those in Ecclesiastes is that they were divinely inspired. **And it says: “Add you not unto his words”** (Proverbs 30:6).


###### Megillah 7a:11
[Megillah 7a:11](https://torahapp.org/share/book/Megillah/r/7a:11)

מַאי ״וְאוֹמֵר״? וְכִי תֵּימָא: מֵימָר טוּבָא אֲמַר, דְּאִי בָּעֵי — אִיכְּתִיב, וּדְאִי בָּעֵי — לָא אִיכְּתִיב. תָּא שְׁמַע: ״אַל תּוֹסְףְּ עַל דְּבָרָיו״.

**William Davidson Edition - English:**
The Gemara asks: **What** is added by the proof introduced with the phrase: **And it says?** Why wasn’t the first proof sufficient? The Gemara answers: **And if you would say** that in terms of what **he said, he said a great deal,** with regard to **which, if he** so **desired, it was written, and if he** so **desired, it was not written;** then that is why not all of his statements were preserved. Therefore, **come** and **hear: Add you not unto his words.** Apparently, the reason that it is prohibited to add to the proverbs is that the book of Ecclesiastes was divinely inspired.


###### Megillah 7a:12
[Megillah 7a:12](https://torahapp.org/share/book/Megillah/r/7a:12)

תַּנְיָא רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֶסְתֵּר בְּרוּחַ הַקּוֹדֶשׁ נֶאֶמְרָה, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר הָמָן בְּלִבּוֹ״. רַבִּי עֲקִיבָא אוֹמֵר: אֶסְתֵּר בְּרוּחַ הַקּוֹדֶשׁ נֶאֶמְרָה, שֶׁנֶּאֱמַר: ״וַתְּהִי אֶסְתֵּר נֹשֵׂאת חֵן בְּעֵינֵי כׇּל רוֹאֶיהָ״.

**William Davidson Edition - English:**
**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 **Esther was said with** the inspiration of **the Divine Spirit, as it is stated: “And Esther obtained favor in the sight of all those who looked upon her”** (Esther 2:15); this could have been known only through divine inspiration.


###### Megillah 7a:13
[Megillah 7a:13](https://torahapp.org/share/book/Megillah/r/7a:13)

רַבִּי מֵאִיר אוֹמֵר: אֶסְתֵּר בְּרוּחַ הַקּוֹדֶשׁ נֶאֶמְרָה, שֶׁנֶּאֱמַר: ״וַיִּוָּדַע הַדָּבָר לְמׇרְדֳּכַי״. רַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית אוֹמֵר: אֶסְתֵּר בְּרוּחַ הַקּוֹדֶשׁ נֶאֶמְרָה, שֶׁנֶּאֱמַר: ״וּבַבִּזָּה לֹא שָׁלְחוּ אֶת יָדָם״.

**William Davidson Edition - English:**
**Rabbi Meir says:** The book of **Esther was said with** the inspiration of **the Divine Spirit, as it is stated** with regard to the conspiracy of Bigtan and Teresh against Ahasuerus: **“And the thing became known to Mordecai”** (Esther 2:22). This too could have been known only through divine inspiration. **Rabbi Yosei ben Durmaskit says:** The book of **Esther was said with** the inspiration of **the Divine Spirit, as it is stated: “But they did not lay their hands on the plunder”** (Esther 9:15). The only way that could have been stated with certainty is through divine inspiration.


###### Megillah 7a:14
[Megillah 7a:14](https://torahapp.org/share/book/Megillah/r/7a:14)

אָמַר שְׁמוּאֵל: אִי הֲוַאי הָתָם, הֲוָה אָמֵינָא מִלְּתָא דַּעֲדִיפָא מִכּוּלְּהוּ, שֶׁנֶּאֱמַר: ״קִיְּמוּ וְקִבְּלוּ״ — קִיְּמוּ לְמַעְלָה מַה שֶּׁקִּיבְּלוּ לְמַטָּה.

**William Davidson Edition - English:**
**Shmuel said: Had I been there** among the *tanna’im*, **I would have stated a matter that is superior to them all, as it is stated: “They confirmed, and took upon themselves”** (Esther 9:27), which was interpreted to mean: **They confirmed above** in heaven **what they took upon themselves below** on earth. Clearly, it is only through divine inspiration that this could have been ascertained.


###### Megillah 7a:15
[Megillah 7a:15](https://torahapp.org/share/book/Megillah/r/7a:15)

אָמַר רָבָא: לְכוּלְּהוּ אִית לְהוּ פִּירְכָא, לְבַר מִדִּשְׁמוּאֵל דְּלֵית לֵיהּ פִּירְכָא: דְּרַבִּי אֱלִיעֶזֶר — סְבָרָא הוּא דְּלָא הֲוָה אִינִישׁ דַּחֲשִׁיב לְמַלְכָּא כְּווֹתֵיהּ, וְהַאי כִּי קָא מַפֵּישׁ טוּבָא וְאָמַר — אַדַּעְתֵּיהּ דְּנַפְשֵׁיהּ קָאָמַר.

**William Davidson Edition - English:**
**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 this was his thinking. **There was no** other **person as important to the king as he** was; **and** the fact is **that when he elaborated extensively and said:** “Let the royal apparel be brought” (Esther 6:8), **he said** it **with himself in mind.**


###### Megillah 7a:16
[Megillah 7a:16](https://torahapp.org/share/book/Megillah/r/7a:16)

דְּרַבִּי עֲקִיבָא — דִּלְמָא כְּרַבִּי אֶלְעָזָר, דְּאָמַר: מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד נִדְמְתָה לוֹ כְּאוּמָּתוֹ.

**William Davidson Edition - English:**
That **which Rabbi Akiva** said with regard to the knowledge that Esther found favor in the eyes of all, **perhaps** it can be understood and refuted **in accordance with** the opinion of **Rabbi Elazar, who said:** This **teaches that she appeared to each and every one as** one of **his nation,** and they expressed that sentiment aloud.


###### Megillah 7a:17
[Megillah 7a:17](https://torahapp.org/share/book/Megillah/r/7a:17)

וְהָא דְּרַבִּי מֵאִיר — דִּלְמָא כְּרַבִּי חִיָּיא בַּר אַבָּא, דְּאָמַר: בִּגְתָן וָתֶרֶשׁ שְׁנֵי טַרְשִׂיִּים הָיוּ.

**William Davidson Edition - English:**
**And that which Rabbi Meir** said, i.e., that the divine inspiration of the book of Esther is clear from the fact that Mordecai exposed the conspiracy against Ahasuerus, **perhaps** this can be explained and refuted **in accordance with** the opinion of **Rabbi Ḥiyya bar Abba, who said: Bigtan and Teresh were both** members of the **Tarsi** people and conversed in their own language. Mordecai, who was a member of the Sanhedrin and therefore fluent in many languages, understood what they were saying.


###### Megillah 7a:18
[Megillah 7a:18](https://torahapp.org/share/book/Megillah/r/7a:18)

וְהָא דְּרַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית — דִּלְמָא פְּרִיסְתָּקֵי שַׁדּוּר. דִּשְׁמוּאֵל, וַדַּאי לֵית לֵיהּ פִּירְכָא. אָמַר רָבִינָא: הַיְינוּ דְּאָמְרִי אִינָשֵׁי: טָבָא חֲדָא פִּלְפַּלְתָּא חֲרִיפְתָּא מִמְּלֵי צַנֵּי קָרֵי.

**William Davidson Edition - English:**
**And that which Rabbi Yosei ben Durmaskit** said with regard to the knowledge that no spoils were taken, **perhaps** this can be explained and refuted by the fact that **they dispatched messengers** who informed them of the situation. However, **with regard to Shmuel’s** proof from the fact that they confirmed above what they took upon themselves below, **there is certainly no refutation. Ravina said: This** explains the folk saying **that people say: One sharp pepper is better than a basketful of pumpkins,** as the quality of the pepper’s taste is more significant than the quantity of the pumpkins.


###### Megillah 7a:19
[Megillah 7a:19](https://torahapp.org/share/book/Megillah/r/7a:19)

רַב יוֹסֵף אָמַר מֵהָכָא: ״וִימֵי הַפּוּרִים הָאֵלֶּה לֹא יַעַבְרוּ מִתּוֹךְ הַיְּהוּדִים״. רַב נַחְמָן בַּר יִצְחָק אוֹמֵר מֵהָכָא: ״וְזִכְרָם לֹא יָסוּף מִזַּרְעָם״.

**William Davidson Edition - English:**
**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 Naḥman bar Yitzḥak says:** Proof may be cited **from here,** at the end of that verse: **“Nor the memorial of them perish from their seed”** (Esther 9:28).


###### Megillah 7a:20
[Megillah 7a:20](https://torahapp.org/share/book/Megillah/r/7a:20)

וּמַתָּנוֹת לָאֶבְיוֹנִים. תָּנֵי רַב יוֹסֵף: ״וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ״ — שְׁתֵּי מָנוֹת לְאִישׁ אֶחָד. ״וּמַתָּנוֹת לָאֶבְיוֹנִים״ — שְׁתֵּי מַתָּנוֹת לִשְׁנֵי בְּנֵי אָדָם.

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


###### Megillah 7a:21
[Megillah 7a:21](https://torahapp.org/share/book/Megillah/r/7a:21)

רַבִּי יְהוּדָה נְשִׂיאָה שַׁדַּר לֵיהּ לְרַבִּי אוֹשַׁעְיָא אַטְמָא דְּעִיגְלָא תִּלְתָּא וְגַרְבָּא דְחַמְרָא, שְׁלַח לֵיהּ:

**William Davidson Edition - English:**
The Gemara relates that, on Purim, **Rabbi Yehuda Nesia sent to Rabbi Oshaya the leg of a third-**born **calf and a jug of wine.** Rabbi Oshaya **sent him** a message of gratitude: