Megillah 6 – Shabbat December 18

ואישתכח כוותי חמת זו טבריא ולמה נקרא שמה חמת על שום חמי טבריא רקת זו ציפורי ולמה נקרא שמה רקת משום דמידלייא כרקתא דנהרא כינרת זו גינוסר ולמה נקרא שמה כינרת דמתיקי פירא כקלא דכינרי

and it was found in accordance with my opinion. I said that Hammath is Tiberias. And why was it called Hammath? On account of the hot springs of [ḥammei] Tiberias that are located there. And I said that Rakkath is Tzippori. And why was it called Rakkath? Because it is raised above the surrounding areas like the bank [rakta] of a river. And I said that Chinnereth is Ginosar. And why was it called Chinnereth? Because its fruit are sweet like the sound of a harp [kinnor].

אמר רבא מי איכא למאן דאמר רקת לאו טבריא היא והא כי שכיב איניש הכא התם ספדי ליה הכי גדול הוא בששך ושם לו ברקת וכי מסקי ארונא להתם ספדי ליה הכי אוהבי שרידים יושבי רקת צאו וקבלו הרוגי עומק

Rava said: Is there anyone who says that Rakkath is not Tiberias? Isn’t it true that when a great man dies here, in Babylonia, they lament his demise there, in Tiberias, as follows: Great was he in Sheshakh, i.e., Babylonia (see Jeremiah 25:26), and he had a name in Rakkath? Furthermore, when they bring up the casket of an important person to there, to Tiberias, they lament his demise as follows: You lovers of the remnants of the Jewish people, residents of Rakkath, go out and receive the dead from the deep, i.e., the low-lying lands of Babylonia.

כי נח נפשיה דרבי זירא פתח עליה ההוא ספדנא ארץ שנער הרה וילדה ארץ צבי גידלה שעשועיה אוי נא לה אמרה רקת כי אבדה כלי חמדתה

Similarly, the Gemara relates that when Rabbi Zeira died, a certain eulogizer opened his eulogy for him with these words: The land of Shinar, i.e., Babylonia, Rabbi Zeira’s birthplace, conceived and bore him; the land of the deer, i.e., Eretz Yisrael, where Rabbi Zeira lived as an adult and rose to prominence, raised her delights. Woe unto her, said Rakkath, for she has lost her precious instrument. It is apparent from these examples that Rakkath is Tiberias.

אלא אמר (רבה) חמת זו חמי גרר רקת זו טבריא כינרת זו גינוסר ולמה נקרא שמה רקת שאפילו ריקנין שבה מלאין מצות כרמון רבי ירמיה אמר רקת שמה ולמה נקרא שמה טבריא שיושבת בטבורה של ארץ ישראל (רבא) אמר רקת שמה ולמה נקרא שמה טבריא שטובה ראייתה

Rather, Rabba said: Hammath is the hot springs of Gerar that are adjacent to Tiberias; Rakkath is Tiberias; and Chinnereth is Ginosar. And why was Tiberias called Rakkath? Because even the empty ones [reikanin] of Tiberias are as full of mitzvot as a pomegranate is full of seeds. Rabbi Yirmeya said: In fact, Rakkath is its real name; and why was it called Tiberias? Because it sits in the very center [tabbur] of Eretz Yisrael. Rava said: Rakkath is its real name, and why was it called Tiberias? Because its appearance is good [tova re’iyyata].

אמר זעירא קטרון זו ציפורי ולמה נקרא שמה ציפורי שיושבת בראש ההר כצפור

§ While continuing to identify places that are mentioned in the Bible, Zeira said: The city of Kitron that is mentioned in the Bible is the city of Tzippori. And why was it called Tzippori? Because it sits on top of a mountain like a bird [tzippor].

וקטרון ציפורי היא והא קטרון בחלקו של זבולון הואי דכתיב זבולון לא הוריש את יושבי קטרון ואת יושבי נהלול וזבולון מתרעם על מדותיו הוה שנאמר זבולון עם חרף נפשו למות מה טעם משום דנפתלי על מרומי שדה

The Gemara asks: Is Kitron really Tzippori? Wasn’t Kitron in the tribal territory of Zebulun, as it is written: “Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol” (Judges 1:30)? And the tribe of Zebulun was resentful of its portion, as it is stated: “Zebulun was a people that jeopardized their lives to the death” (Judges 5:18). What is the reason for their resentfulness? Because “Naphtali was on the high places of the field” (Judges 5:18).

אמר זבולון לפני הקדוש ברוך הוא רבונו של עולם לאחיי נתת להם שדות וכרמים ולי נתת הרים וגבעות לאחיי נתת להם ארצות ולי נתת ימים ונהרות אמר לו כולן צריכין לך על ידי חלזון שנאמר [עמים הר יקראו] ושפוני טמוני חול

The verse should be interpreted as follows: Zebulun said before the Holy One, Blessed be He: Master of the Universe! To my brothers, the tribes whose territory is adjacent to mine, You gave fields and vineyards, whereas to me You gave mountains and hills; to my brothers You gave lands, whereas to me You gave seas and rivers. God said back to him: Nevertheless, all will need you due to the ḥilazon, the small sea creature residing in your territory that is the source of the dye used in the ritual fringes [tzitzit]. As it is stated in Moses’ blessing to Zebulun: “They shall call the people to the mountain: There they shall sacrifice offerings of righteousness; for they shall suck of the abundance of the seas, and of the hidden treasures of the sand” (Deuteronomy 33:19).

תני רב יוסף שפוני זה חלזון טמוני זו טרית חול זו זכוכית לבנה אמר לפניו רבונו של עולם מי מודיעני אמר לו שם יזבחו זבחי צדק סימן זה יהא לך כל הנוטל ממך בלא דמים אינו מועיל בפרקמטיא שלו כלום

Rav Yosef teaches about this: “Treasures”; this is referring to the ḥilazon, which is found in the waters of Zebulun. “Hidden”; this is referring to the tarit, a type of sardine, which is also found in Zebulun’s coastal waters. “Sand”; this is referring to the sand from which white glass is made. Zebulun said to Him: All of these resources are indeed found in my territory, but Master of the Universe, who will inform me if others take them without permission? He said to the tribe of Zebulun: “There they shall sacrifice offerings of righteousness.” This shall be a sign for you that anyone who takes these items from you without making payment will not prosper at all in his business.

ואי סלקא דעתך קטרון זו ציפורי אמאי מתרעם על מדותיו והא הויא ציפורי מילתא דעדיפא טובא וכי תימא דלית בה זבת חלב ודבש והאמר ריש לקיש לדידי חזי לי זבת חלב ודבש דציפורי והויא ששה עשר מיל על ששה עשר מיל

It is clear from the exposition of the verse in Judges that the territory of Zebulun did not contain fields and vineyards. And if it enters your mind to say that Kitron is Tzippori, why was Zebulun resentful of his portion? Wasn’t Tzippori in his territory, which was land that was vastly superior with regard to its produce? And if you would say that Zebulun’s portion did not have quality land flowing with milk and honey, didn’t Reish Lakish say: I myself have seen the land flowing with milk and honey around Tzippori, and it was sixteen mil by sixteen mil?

וכי תימא דלא נפישא דידיה כדאחוה והאמר רבה בר בר חנה אמר רבי יוחנן לדידי חזי לי זבת חלב ודבש דכל ארעא דישראל והויא כמבי כובי עד אקרא דתולבקני עשרין ותרתין פרסי אורכא ופותיא שיתא פרסי

And if you would say that the part of his territory that flowed with milk and honey was not as vast as that of his brothers, the other tribes, didn’t Rabba bar bar Ḥana say that Rabbi Yoḥanan said: I myself have seen the land flowing with milk and honey over all of Eretz Yisrael. And the size of the fertile land was like the distance from Bei Kovei to the fortress of Tulbakni, a total of twenty-two parasangs [parsa] in length and six parasangs in width. A parasang is four mil; consequently, the area flowing with milk and honey around Tzippori was four by four parasangs, which is more than the fair share of one tribe among twelve.

אפילו הכי שדות וכרמים עדיפא ליה דיקא נמי דכתיב ונפתלי על מרומי שדה שמע מינה

The Gemara answers: Even so, fields and vineyards were preferable to Zebulun. The fertile land in Zebulun’s territory is in a mountainous region, which makes it more difficult to cultivate. The Gemara comments: The language of the verse is also precise according to this explanation, as it is written: “And Naphtali was on the high places of the field,” which indicates that Zebulun’s complaint was due to the fact that Naphtali had fields. The Gemara concludes: Indeed, learn from here that this is so.

אמר רבי אבהו ועקרון תעקר זו קסרי בת אדום שהיא יושבת בין החולות והיא היתה יתד תקועה לישראל בימי יוונים וכשגברה מלכות בית חשמונאי ונצחום היו קורין אותה אחידת מגדל שיר

§ The Gemara continues its discussion with regard to identifying places mentioned in the Bible. Rabbi Abbahu said: “And Ekron shall be uprooted” (Zephaniah 2:4). This is an allusion to Caesarea, daughter of Edom, which is situated among the sands. Caesarea was primarily populated by Greeks and Romans, and it served as the seat of Roman rule when the Romans, who are identified with Edom in Jewish literature, ruled Eretz Yisrael. And it was a spike stuck in the side of the Jewish people already in the days of the Greeks, as it was an obstacle to the spread of Jewish settlement. When the Hasmonean monarchy prevailed and triumphed over them, they called it: The captured tower of Shir.

אמר רבי יוסי בר חנינא מאי דכתיב והסירותי דמיו מפיו ושקוציו מבין שיניו ונשאר גם הוא לאלהינו והסירותי דמיו מפיו זה בית במיא שלהן ושקוציו מבין שיניו זה בית גליא שלהן

Rabbi Yosei bar Ḥanina said: What is the meaning of that which is written: “And I will take away his blood out of his mouth, and his detestable things from between his teeth, and he also shall be a remnant for our God; and he shall be as a chief in Judah, and Ekron as a Jebusite” (Zechariah 9:7)? The verse should be understood as follows: “And I will take away his blood out of his mouth”; this is referring to their house of altars, where they sacrifice offerings. “And his detestable things from between his teeth”; this is referring to their house of piles, where they heap their ritual stones.

ונשאר גם הוא לאלהינו אלו בתי כנסיות ובתי מדרשות שבאדום והיה כאלוף ביהודה ועקרון כיבוסי אלו תראטריות וקרקסיות שבאדום שעתידין שרי יהודה ללמד בהן תורה ברבים

“And he also shall be a remnant for our God,” these words are referring to the synagogues and study halls in Edom. “And he shall be as a chief [aluf ] in Judah, and Ekron as a Jebusite,” these words are referring to the theaters [tere’atrayot] and the circuses [kirkesayot] in Edom where the officers of Judah are destined to teach Torah in public.

אמר רבי יצחק לשם זו פמייס עקרון תעקר זו קסרי בת אדום שהיא היתה מטרופולין של מלכים איכא דאמרי דמרבי בה מלכי ואיכא דאמרי דמוקמי מינה מלכי

Rabbi Yitzḥak said: “And the children of Dan went up and fought against Leshem” (Joshua 19:47); this is referring to the city that was known in the Talmudic period as Pamyas. “Ekron shall be uprooted” (Zephaniah 2:4); this is referring to Caesarea, the daughter of Edom, which was a metropolis [metropolin], i.e., a capital city, of kings. There are those who say this means that kings were raised there, and there are those who say it means that kings were appointed from there, meaning the kings of Edom were appointed from among the residents of this city.

קסרי וירושלים אם יאמר לך אדם חרבו שתיהן אל תאמן ישבו שתיהן אל תאמן חרבה קסרי וישבה ירושלים חרבה ירושלים וישבה קסרי תאמן שנאמר אמלאה החרבה אם מליאה זו חרבה זו אם מליאה זו חרבה זו

The Sages said that the fortunes of Caesarea, which represents Rome, and Jerusalem are diametric opposites. If, therefore, someone says to you that both cities are destroyed, do not believe him. Similarly, if he says to you that they are both settled in tranquility, do not believe him. If, however, he says to you that Caesarea is destroyed and Jerusalem is settled, or that Jerusalem is destroyed and Caesarea is settled, believe him. As it is stated: “Because Tyre has said against Jerusalem: Aha, the gates of the people have been broken; she is turned to me; I shall be filled with her that is laid waste” (Ezekiel 26:2), and Tyre, like Caesarea, represents Rome. Consequently, the verse indicates that if this city is filled, that one is laid waste, and if that city is filled, this one is laid waste. The two cities cannot coexist.

רב נחמן בר יצחק אמר מהכא ולאום מלאום יאמץ

Rav Naḥman bar Yitzḥak said: The same idea may be derived from here, a verse dealing with Jacob and Esau: “And the one people shall be stronger than the other people” (Genesis 25:23), teaching that when one nation rises, the other necessarily falls.

ואמר רבי יצחק מאי דכתיב יוחן רשע בל למד צדק אמר יצחק לפני הקדוש ברוך הוא רבונו של עולם יוחן עשו אמר לו רשע הוא אמר לו בל למד צדק אמר לו בארץ נכוחות יעול אמר לו אם כן בל יראה גאות ה׳

§ Having mentioned Edom, the Gemara cites what Rabbi Yitzḥak said: What is the meaning of that which is written: “Let favor be shown to the wicked, yet will he not learn righteousness; in the land of uprightness he will deal wrongfully, and will not behold the majesty of the Lord” (Isaiah 26:10)? Isaac said before the Holy One, Blessed be He: Master of the Universe, let favor be shown to Esau, my beloved son. God said to him: Esau is wicked. Isaac said to God: “Yet will he not learn righteousness,” i.e., is there no one who can find merit in him? God said to him: “In the land of uprightness he will deal wrongfully,” meaning that he is destined to destroy Eretz Yisrael. Isaac said to God: If it is so that he is that wicked, “he will not behold the majesty of the Lord.”

ואמר רבי יצחק מאי דכתיב אל תתן ה׳ מאויי רשע זממו אל תפק ירומו סלה אמר יעקב לפני הקדוש ברוך הוא רבונו של עולם אל תתן לעשו הרשע תאות לבו זממו אל תפק זו

And Rabbi Yitzḥak also said: What is the meaning of that which is written: “Grant not, O Lord, the desires of the wicked; further not his evil device, so that they not exalt themselves. Selah” (Psalms 140:9)? Jacob said before the Holy One, Blessed be He: Master of the Universe, grant not to the wicked Esau the desires of his heart, as he wishes to destroy us. Further not his evil device [zemamo]; do not remove the muzzle [zamam] that constrains him and prevents him from breaking out and gathering further strength. This is a reference to

גרממיא של אדום שאלמלי הן יוצאין מחריבין כל העולם כולו

Germamya of Edom, i.e., Germany, which is near the land of Edom, i.e., Rome. As, if the Germans would go forth, they would destroy the entire world.

ואמר רבי חמא בר חנינא תלת מאה קטירי תגא איכא בגרממיא של אדום ותלת מאה ושיתין וחמשה מרזבני איכא ברומי ובכל יומא נפקי הני לאפי הני ומקטיל חד מינייהו ומיטרדי לאוקמי מלכא

And Rabbi Ḥama Bar Ḥanina said: There are three hundred young princes with crowns tied to their heads in Germamya of Edom, and there are three hundred and sixty-five chieftains [marzavnei] in Rome. Every day these go out to battle against those, and one of them is killed, and they are preoccupied with appointing a new king in his place. Since neither side is united, neither side is able to achieve a decisive victory. It is these wars between Rome and the Germanic tribes that act as a muzzle upon Esau-Edom-Rome and prevent it from becoming too strong.

ואמר רבי יצחק אם יאמר לך אדם יגעתי ולא מצאתי אל תאמן לא יגעתי ומצאתי אל תאמן יגעתי ומצאתי תאמן

§ Rabbi Yitzḥak said in the style of a previous passage: If a person says to you: I have labored and not found success, do not believe him. Similarly, if he says to you: I have not labored but nevertheless I have found success, do not believe him. If, however, he says to you: I have labored and I have found success, believe him.

הני מילי בדברי תורה אבל במשא ומתן סייעתא הוא מן שמיא ולדברי תורה לא אמרן אלא לחדודי אבל לאוקמי גירסא סייעתא מן שמיא היא

The Gemara comments: This applies only to matters of Torah, as success with respect to Torah study is in accordance with the toil and effort invested. But with regard to success in business, it all depends upon assistance from Heaven, as there is no correlation between success and effort. And even with regard to matters of Torah, we said this only with regard to sharpening one’s understanding of Torah, as the more one labors, the deeper the understanding of the material he achieves. However, to preserve what one has learned, it is dependent upon assistance from Heaven. Not everyone achieves this, even with much effort.

ואמר רבי יצחק אם ראית רשע שהשעה משחקת לו אל תתגרה בו שנאמר אל תתחר במרעים ולא עוד אלא שדרכיו מצליחין שנאמר יחילו דרכיו בכל עת ולא עוד אלא שזוכה בדין שנאמר מרום משפטיך מנגדו ולא עוד אלא שרואה בשונאיו שנאמר כל צורריו יפיח בהם

And Rabbi Yitzḥak also said: If you see a wicked man whom the hour is smiling upon, i.e., who is enjoying good fortune, do not provoke him, as it is stated: “Contend not with evildoers” (Psalms 37:1). And not only that, but if you provoke him, his undertakings will be successful, as it is stated: “His ways prosper at all times” (Psalms 10:5). And not only that, but even if he is brought to court, he emerges victorious in judgment, as it is stated: “Your judgments are far above him” (Psalms 10:5), as though the trial is far removed from him and does not affect him. And not only that, but he will see his enemies fall, as it is stated: “As for all his enemies, he hisses at them” (Psalms 10:5).

איני והאמר רבי יוחנן משום רבי שמעון בן יוחי מותר להתגרות ברשעים בעולם הזה שנאמר עוזבי תורה יהללו רשע ושומרי תורה יתגרו בם ותניא רבי דוסתאי בר מתון אמר מותר להתגרות ברשעים בעולם הזה ואם לחשך אדם לומר אל תתחר במרעים ואל תקנא בעושי עולה מי שלבו נוקפו אומר כן

The Gemara asks: Is that so? Didn’t Rabbi Yoḥanan say in the name of Rabbi Shimon ben Yoḥai: It is permitted to provoke the wicked in this world, as it is stated: “They that forsake the Torah praise the wicked; but they who keep the Torah contend with them” (Proverbs 28:4)? And furthermore, it is taught in a baraita that Rabbi Dostai bar Matun said: It is permitted to provoke the wicked in this world, and if a person whispers to you to say that this is not so, relying on the verse: “Contend not with evildoers, nor be envious against the workers of iniquity” (Psalms 37:1), know that only one whose heart strikes him with pangs of conscience over sins that he committed says this.

אלא אל תתחר במרעים להיות כמרעים ואל תקנא בעושי עולה להיות כעושי עולה ואומר אל יקנא לבך בחטאים וגו׳

Rather, the true meaning of that verse is: “Contend not with evildoers,” to be like the evildoers; “nor be envious against the workers of iniquity,” to be like the workers of iniquity. And it says elsewhere: “Let not your heart envy sinners, but be in the fear of the Lord all the day” (Proverbs 23:17). In this context, to be envious of sinners means to desire to be like them. Rabbi Yoḥanan and Rabbi Dostai indicate that one is permitted to provoke the wicked, against the opinion of Rabbi Yitzḥak.

לא קשיא הא במילי דידיה הא במילי דשמיא

The Gemara explains: This is not difficult, as it can be understood that this, Rabbi Yitzḥak’s statement that one may not provoke the wicked, is referring to his personal matters, while that, the statements of Rabbi Yoḥanan and Rabbi Dostai that it is permitted to provoke them, is referring to matters of Heaven, i.e., religious matters.

ואיבעית אימא הא והא במילי דידיה ולא קשיא הא בצדיק גמור הא בצדיק שאינו גמור דאמר רב הונא מאי דכתיבלמה תביט בוגדים תחריש בבלע רשע צדיק ממנו צדיק ממנו בולע צדיק גמור אינו בולע

And if you wish, say: Both this statement and that statement are stated with regard to his own affairs, and still it is not difficult. This statement, that it is permitted to provoke the wicked, applies to a completely righteous individual; that statement, that one may not provoke them, applies to an individual who is not completely righteous. As Rav Huna said: What is the meaning of that which is written: “Why do you look upon them that deal treacherously, and remain silent when the wicked devours the man that is more righteous than he” (Habakkuk 1:13)? This verse indicates that the wicked devours one who is more righteous than he; however, he does not devour one who is completely righteous.

ואי בעית אימא שעה משחקת לו שאני

And if you wish, say instead: When the hour is smiling upon him, i.e., when the wicked individual is enjoying good fortune, it is different. He is receiving divine assistance, and even the completely righteous should not provoke him.

אמר עולא איטליא של יון זה כרך גדול של רומי והויא תלת מאה פרסה על תלת מאה פרסה ויש בה שלוש מאות ששים וחמשה שווקים כמנין ימות החמה וקטן שבכולם של מוכרי עופות והויא ששה עשר מיל על ששה עשר מיל ומלך סועד בכל יום באחד מהן

§ Having mentioned Rome, the Gemara cites what Ulla said. Greek Italy, i.e., southern Italy, is the great city of Rome, and it is three hundred parasang [parsa] by three hundred parasang. It has three hundred and sixty-five markets, corresponding to the number of days in the solar year, and the smallest of them all is the market of poultry sellers, which is sixteen mil by sixteen mil. And the king, i.e., the Roman emperor, dines every day in one of them.

והדר בה אף על פי שאינו נולד בה נוטל פרס מבית המלך והנולד בה אף על פי שאינו דר בה נוטל פרס מבית המלך ושלשת אלפים בי בני יש בו וחמש מאות חלונות מעלין עשן חוץ לחומה צדו אחד ים וצדו אחד הרים וגבעות צדו אחד מחיצה של ברזל וצדו אחד חולסית ומצולה

And one who resides in the city, even if he was not born there, receives an allowance for his living expenses from the king’s palace. And one who was born there, even if he does not reside there, also receives an allowance from the king’s palace. And there are three thousand bathhouses in the city, and five hundred apertures that let the smoke from the bathhouses out beyond the walls in a way that doesn’t blacken the walls themselves. One side of the city is bordered by the sea, one side by mountains and hills, one side by a barrier of iron and one side by gravel [ḥulsit] and swamp.

מתני׳ קראו את המגילה באדר הראשון ונתעברה השנה קורין אותה באדר שני אין בין אדר הראשון לאדר השני אלא קריאת המגילה ומתנות לאביונים

MISHNA: If the people read the Megilla during the first Adar and subsequently the year was then intercalated by the court and now the following month will be the second Adar, one reads the Megilla again during the second Adar. The Sages formulated a principle: The difference between the first Adar and the second Adar with regard to the mitzvot that are performed during those months is only that the reading of the Megilla and distributing gifts to the poor are performed in the second Adar and not in the first Adar.

גמ׳ הא לענין סדר פרשיות זה וזה שוין

GEMARA: The Gemara infers that with regard to the matter of the sequence of Torah portions read each year on two Shabbatot before Purim, the portions of Shekalim and Zakhor, and on two Shabbatot after Purim, Para and HaḤodesh, this, the first Adar, and that, the second Adar are equal, in that reading them during the first Adar exempts one from reading them in the second Adar.

מני מתניתין לא תנא קמא ולא רבי אליעזר ברבי יוסי ולא רבן שמעון בן גמליאל דתניא קראו את המגילה באדר הראשון ונתעברה השנה קורין אותה באדר השני שכל מצות שנוהגות בשני נוהגות בראשון חוץ ממקרא מגילה

The Gemara asks: If so, whose opinion is taught in the mishna? It is neither the opinion of the anonymous first tanna of the following baraita, nor that of Rabbi Eliezer, son of Rabbi Yosei, nor that of Rabban Shimon ben Gamliel, as it is taught in a baraita: If they read the Megilla during the first Adar and the year was then intercalated, they read it during the second Adar, as all mitzvot that are practiced during the second Adar are practiced in the first Adar, except for the reading of the Megilla.

רבי אליעזר ברבי יוסי אומר אין קורין אותה באדר השני שכל מצות שנוהגות בשני נוהגות בראשון

Rabbi Eliezer, son of Rabbi Yosei, says: They do not read it again during the second Adar, as all mitzvot that are practiced during the second Adar are practiced during the first Adar. Once the Megilla was read during the first Adar, one need not read it again during the second Adar.

רבן שמעון בן גמליאל אומר משום רבי יוסי אף קורין אותה באדר השני שכל מצות שנוהגות בשני אין נוהגות בראשון ושוין בהספד ובתענית שאסורין בזה ובזה

Rabban Shimon ben Gamliel says in the name of Rabbi Yosei: They even read it again during the second Adar, as all mitzvot that are practiced during the second Adar are not practiced during the first Adar. And they all agree with regard to eulogy and with regard to fasting that they are prohibited on the fourteenth and the fifteenth days of this month of the first Adar and on that month of the second Adar.

רבן שמעון בן גמליאל היינו תנא קמא אמר רב פפא סדר פרשיות איכא בינייהו דתנא קמא סבר לכתחילה בשני ואי עבוד בראשון עבוד בר ממקרא מגילה דאף על גב דקרו בראשון קרו בשני

The Gemara analyzes the baraita. The opinion of Rabban Shimon ben Gamliel is identical to that of the first tanna. What novel element does he introduce? Rav Pappa said: There is a practical difference between them with regard to the sequence of four Torah portions, as the first tanna maintains: They should read those portions during the second Adar, ab initio. However, if they did so during the first Adar, they did so; and they fulfilled their obligation and need not read them again during the second Adar, except for the reading of the Megilla, as even though they already read it during the first Adar, they read it again during the second Adar.

ורבי אליעזר ברבי יוסי סבר אפילו מקרא מגילה לכתחילה בראשון ורבן שמעון בן גמליאל סבר אפילו סדר פרשיות אי קרו בראשון קרו בשני

And Rabbi Eliezer, son of Rabbi Yosei, maintains that even the reading of the Megilla may be performed during the first Adar, ab initio, and they need not read it again during the second Adar. And Rabban Shimon ben Gamliel maintains: Even with regard to the sequence of four Torah portions, if they read them during the first Adar, they read them again during the second Adar.

מני אי תנא קמא קשיא מתנות אי רבי אליעזר ברבי יוסי קשיא נמי מקרא מגילה אי רבן שמעון בן גמליאל קשיא סדר פרשיות

Returning to the original question, according to whose opinion is the mishna taught? If it is the opinion of the first tanna, the halakha of gifts to the poor is difficult. The first tanna does not mention these gifts, indicating that he maintains that if gifts were distributed during the first Adar one need not distribute gifts to the poor during the second Adar. And if the mishna was taught according to the opinion of Rabbi Eliezer, son of Rabbi Yosei, the reading of the Megilla is also difficult. And if it is the opinion of Rabban Shimon ben Gamliel, the sequence of Torah portions is difficult.

לעולם תנא קמא ותנא מקרא מגילה והוא הדין מתנות לאביונים דהא בהא תליא

The Gemara answers: Actually, the mishna is according to the opinion of the first tanna, and he taught the halakha with regard to the reading of the Megilla, and the same is true with regard to gifts to the poor, as this mitzva is dependent upon that one. The Gemara already explained that the gifts to the poor are distributed on the day that the Megilla is read.

ואיבעית אימא לעולם רבן שמעון בן גמליאל היא ומתניתין חסורי מיחסרא והכי קתני אין בין ארבעה עשר שבאדר הראשון לארבעה עשר שבאדר השני אלא מקרא מגילה ומתנות הא לענין הספד ותענית זה וזה שוין ואילו סדר פרשיות לא מיירי

And if you wish, say instead: Actually, the mishna is according to the opinion of Rabban Shimon ben Gamliel, and the mishna is incomplete and is teaching the following: The difference between the fourteenth day of the first Adar and the fourteenth day of the second Adar is only with regard to the reading of the Megilla and distributing gifts to the poor. The Gemara infers that with regard to the matter of eulogy and fasting, this, the first Adar, and that, the second Adar are equal, while about the sequence of Torah portions, the mishna does not speak at all. The mishna limits its discussion to the halakhot of Purim.

אמר רבי חייא בר אבין אמר רבי יוחנן הלכתא כרבן שמעון בן גמליאל שאמר משום רבי יוסי

Rabbi Ḥiyya bar Avin said that Rabbi Yoḥanan said: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel, who said it in the name of Rabbi Yosei.

אמר רבי יוחנן ושניהם מקרא אחד דרשו בכל שנה ושנה רבי אליעזר ברבי יוסי סבר בכל שנה ושנה מה כל שנה ושנה אדר הסמוך לשבט אף כאן אדר הסמוך לשבט

Rabbi Yoḥanan said: And both of them, Rabban Shimon ben Gamliel and Rabbi Eliezer, son of Rabbi Yosei, interpreted the same verse differently, leading them to their conclusions. It is written: “To enjoin upon them that they should keep the fourteenth day of the month of Adar and the fifteenth day of the same, in each and every year” (Esther 9:21). Rabbi Eliezer, son of Rabbi Yosei, maintains: “In each and every year” teaches that Purim must be celebrated the same way each year, even if it is intercalated: Just as each and every year Purim is celebrated during Adar that is adjacent to Shevat, so too here in an intercalated year Purim is celebrated during Adar that is adjacent to Shevat.

ורבן שמעון בן גמליאל סבר בכל שנה ושנה מה כל שנה ושנה אדר הסמוך לניסן אף כאן אדר הסמוך לניסן

And Rabban Shimon ben Gamliel maintains: “In each and every year” teaches that just as each and every year Purim is celebrated in Adar that is adjacent to Nisan, so too here, in an intercalated year, Purim is celebrated during Adar that is adjacent to Nisan.

בשלמא רבי אליעזר ברבי יוסי מסתבר טעמא דאין מעבירין על המצות אלא רבן שמעון בן גמליאל מאי טעמא

The Gemara asks: Granted, according to Rabbi Eliezer, son of Rabbi Yosei, the reason for his opinion is logical, based on the principle that one does not forego performance of the mitzvot; rather, when presented with the opportunity to perform a mitzva, one should do so immediately. However, with regard to Rabban Shimon ben Gamliel, what is the reason for his opinion?

אמר רבי טבי טעמא דרבי שמעון בן גמליאל מסמך גאולה לגאולה עדיף

Rabbi Tavi said: The reason for the opinion of Rabban Shimon ben Gamliel is that juxtaposing the celebration of one redemption, Purim, to the celebration of another redemption, Passover, is preferable.

רבי אלעזר אמר טעמא דרבן שמעון בן גמליאל מהכא דכתיב לקיים את אגרת הפורים הזאת השנית

Rabbi Elazar said: The reason for the opinion of Rabban Shimon ben Gamliel is derived from here, as it is written: “To confirm this second letter of Purim” (Esther 9:29), indicating that there are circumstances where the Megilla is read a second time (Jerusalem Talmud), i.e., when the year was intercalated after the Megilla was read in the first Adar.

ואיצטריך למיכתב

The Gemara comments: And it was necessary to write