Megillah

This shows that he tarried in the depths [‘umkah] of the halachah.1 And R. Samuel b. Unia also said: The study of the Torah is greater than the offering of the daily sacrifices, as it says. ‘I have come now’ — There is no contradiction; in the one case2 [the study] of an individual is meant, in the other3 that of the whole people.4 But is that of an individual unimportant? Have we not learnt: Women [when mourning] on a festival make a dirge5 but do not beat the breast. R. Ishmael says: If they are near the bier,6 they can beat the breast. On New Moon, Hanukkah and Purim they may make a dirge and beat the breast, but on neither the one nor the other do they wail;7 and in reference to this, Rabbah b. Huna said: The festival involves no restrictions in the case of a scholar, still less Hanukkah and Purim? — You are speaking of the honour to be paid to the Torah. The honour to be paid to the learning of an individual is important, the study of an individual is [comparatively] unimportant. Raba said: There is no question in my mind that, as between the Temple service and the reading of the Megillah, the reading of the Megillah takes priority, for the reason given by R. Jose b. Hanina.8 As between the study of the Torah and the reading of the Megillah, the reading of the Megillah takes priority, since the members of the house of Rabbi based themselves [on the dictum of R. Jose].8 As between the study of the Torah and attending to a meth mizwah,9 attending to a meth mizwah takes precedence, since it has been taught: The study of the Torah may be neglected in order to perform the last rites or to bring a bride to the canopy. As between the Temple service and attending to a meth mizwah, attending to a meth mizwah takes precedence, as we learn from the text or for his sister,10 as it has been taught: ‘Or for his sister. What is the point of these words? Suppose he was on his way to kill his Paschal lamb or to circumcise his son, and he heard that a near relative had died,11 shall I assume that he should defile himself? You must say, he should not defile himself. Shall I assume then that, just as he does not defile himself for his sister, so he should not deflle himself for a meth mizwah?12 It says significantly, ‘or for his sister’,’ it is for his sister that he may not defile himself, but he may defile himself for a meth mizwah.13 Raba propounded the question: As between the reading of the Megillah and [attending to] a meth mizwah, which takes precedence? Shall I say that the reading of the Megillah takes precedence in order to proclaim the miracle, or does perhaps [the burying of] the meth mizwah take precedence because of the respect due to human beings? — After propounding the question, he himself answered it saying, [Burying] the meth mizwah takes precedence, since a Master has said: Great is the [obligation to pay due] respect to human beings, since it overrides a negative precept of the Torah. 14 The text [above states]: ‘R. Joshua b. Levi said: A city15 and all that adjoins it and all that is taken in by the eye with it is reckoned as city’. A Tanna commented: Adjoining, even if it is not visible, and visible even if it is not adjoining. Now we understand what is meant by ‘visible even though not adjoining’: this can occur for instance with a city situated on the top of a hill. But how can there be ‘adjoining but not visible’? — R. Jeremiah replied: If it is situated in a valley. R. Joshua b. Levi further said: A city which was first settled and then walled is reckoned as a village.16 What is the reason? Because it is written, And if a man sell a dwelling house of a walled city,17 one, [that is,] which was first walled and then settled, but not first settled and then walled. R. Joshua b. Levi also said: A city in which there are not ten men of leisure18 is reckoned as a village. What does he tell us? We have already learnt this: ‘What is a large town? One in which there are ten men of leisure. If there are less than this, it is reckoned as a village’. — He had to point out that the rule applies to a city,19 even though [leisured] people come there from outside.20 R. Joshua b. Levi also said: A city which has been laid waste and afterwards settled is reckoned as a city. What is meant by ‘laid waste’? Shall I say, that its walls have been destroyed, in which case if it became settled21 it is reckoned as a city but otherwise not? [How can this be], seeing that it has been taught: R. Eleazar son of R. Jose says: [The text says], which has a wall;22 [which implies that it is to be reckoned as a city] even though it has not a wall now, provided it had one previously?23 What then is meant by ‘laid waste’? Laid waste of its ten men of leisure. R. Joshua b. Levi further said: duty. V. Glos. Meth Mizwah. XXII, 4), the Rabbis said that a man of eminence for whom it would be undignified to help may hide himself. purposes of restoring a house to its original owner at the Jubilee. Rashi takes the latter view, Tosaf. the former. V. Tosaf. s.v. lrf. from all parts.] has not a wall.