Megillah

‘the second’ and also to write ‘in every year’. For if I had to base the rule on ‘every year’, I could raise the difficulty stated above: therefore it is written ‘second’.1 And if I had been told only ‘second’, I might say that the Megillah is properly to be read both in the first and in the second. Therefore it says, in every year.2 And what does R. Eliezer son of R. Jose make of this second’? — He requires it for the statement enunciated by R. Samuel b. Judah. For R. Samuel b. Judah said: At first they [Mordecai and Esther] decreed the observance of Purim only in Susa, but afterwards3 throughout the world. R. Samuel b. Judah said: Esther sent to the Wise Men saying, Commemorate me4 for future generations. They replied, You will incite the ill will of the nations against us.5 She sent back reply: I am already recorded in the chronicles of the kings of Media and Persia. Rab and R. Hanina and R. Johanan and R. Habiba record [the above statement in this form]: (in the whole of the Order Mo'ed, wherever this set of Rabbis is mentioned, R. Johanan is replaced by R. Jonathan):6 Esther sent to the Wise Men saying, Write an account of me for posterity. They sent back answer, Have I not written for thee three times7 — three times and not four?8 [And they refused] until they found a verse written in the Torah, Write this a memorial in a book,9 [which they expounded as follows]: ‘Write this’, namely, what is written here and in Deuteronomy;10 ‘for a memorial’, namely, what is written in the Prophets;11 ‘in a book’, namely, what is written in the Megillah. The difference [between the first and second of these opinions] is also found between two Tannaim. ‘Write this’, what is written here.12 ‘For a memorial’, namely, what is written in Deuteronomy. ‘In a book’, namely, what is written in the Prophets. So R. Joshua.13 R. Eliezer of Modi'im says: Write this’, namely, what is written here and in Deuteronomy; for a memorial’, namely, what is written in the Prophets; ‘in a book’, namely, what is written in the Megillah. Rab Judah said in the name of Samuel; [The scroll] of Esther does not make the hands unclean.14 Are we to infer from this that Samuel was of opinion that Esther was not composed15 under the inspiration of the holy spirit? How can this be, Seeing that Samuel has said that Esther was composed under the inspiration of the holy spirit? — It was composed to be recited [by heart], but not to be written. The following objection was raised: ‘R. Meir says that [the scroll of] Koheleth16 does not render the hands unclean, and that about the Song of Songs there is a difference of opinion. R. Jose says that the Song of Songs renders the hands unclean, and about Koheleth there is a difference of opinion. R. Simeon says that Koheleth is one of those matters in regard to which Beth Shammai were more lenient and Beth Hillel more stringent, but Ruth and the Song of Songs and Esther [certainly] make the hands unclean’! — Samuel concurred with R. Joshua.17 It has been taught: R. Simeon b. Menasia said: Koheleth does not render the hands unclean because it contains only the wisdom of Solomon.18 They said to him], Was this then all that he composed? Is it not stated elsewhere, And he spoke three thousand proverbs,19 and it further says, Add thou not unto his words.?20 Why this further quotation? — In case you might object that he composed very much, and what it pleased him to write he wrote and what it did not please him he did not write. Therefore it says,21 Add thou not to his words.22 It has been taught: R. Eleazar said: Esther was composed under the inspiration of the holy spirit, as it says, And Haman said in his heart.23 R. Akiba says: Esther was composed under the inspiration of the holy spirit, as it says, And Esther obtained favour in the eyes of all that looked upon her.24 R. Meir says: Esther was composed under the inspiration of the holy spirit, as it says, And the thing became known to Mordecai.25 R.Jose b. Durmaskith said: Esther was composed under the inspiration of the holy spirit, as it says, But on the spoil they laid not their hands,26 Said Samuel: Had I been there,27 I would have given a proof superior to all, namely, that it says, They confirmed and took upon them,28 [which means] they confirmed above29 what they took upon themselves below. Raba said: All the proofs can be confuted except that of Samuel, which cannot be confuted. [Thus,] against that of R. Eleazar it may be objected that it is reasonable to suppose that Haman would think so, because there was no one who was so high in the esteem of the king as he was, and that when he spoke at length,30 he was only expressing the thought concerning himself. Against the proof of R. Akiba it may be objected that perhaps the fact is as stated by R. Eleazar, who said that these words show that to every man she appeared to belong to his own nation.31 Against R. Meir it may be objected that perhaps the fact is as stated by R. Hiyya b. Abba who said that Bigthan and Teresh were two men from Tarsis.32 Against the proof of R. Jose b. Durmaskith it may be objected that perhaps they33 sent messengers. Against the proof of Samuel certainly no decisive objection can be brought. Said Rabina: This bears out the popular saying, Better is one grain of sharp pepper than a basket full of pumpkins. R. Joseph said: It34 can be proved from here: And these days of Purim shall not fail from among the Jews.35 R. Nahman b. Isaac said, From here: Nor the memorial of them perish from their seed.36 . AND GIFTS TO THE POOR. R. Joseph learnt: And sending portions one to another37 that means two portions38 for one man. And gifts to the poor39 that means two gifts to two men.40 R. Judah Nesi'ah41 sent to R. Oshaia the leg of a third-born calf42 and a barrel of wine. He sent him back word saying, Amalek mentioned three times in Scripture. portion (Maharsha).