Jerusalem Talmud Megillah 2:3

משנה: בֶּן עִיר שֶׁהָלַךְ לִכְרַךְ וּבֶן כְּרַךְ שֶׁהָלַךְ לְעִיר אִם עָתִיד לַחֲזוֹר לִמְקוֹמוֹ קוֹרֵא כִּמְקוֹמוֹ. וְאִם לָאו קוֹרֵא עִמָּהֶם. MISHNAH: A villager who went to a walled city, or a dweller in a walled city who went to a village, if he intends to return to his place⁴⁴In time for the reading of the Scroll. he reads as at his place; otherwise he reads with them.

הלכה: נִיחָא בֶּן כַּרַךְ שֶׁהָלָךְ לְעִיר שֶׁזְּמַנּוֹ מוּאַחַר. בֶּן עִיר שֶׁהָלַךְ לְכַרַךְ וְאֵין זְמַנּוֹ מוּקְדָּם. אָמַר רִבִּי יוּדָן. לֵית כָּאן בֶּן עִיר שֶׁהָלַךְ לְכַרַךְ. וְתַנֵּיי דְבֵית רִבִּי כֵן. בֶּן כַּרַךְ שֶׁהָלָךְ לְעִיר. אָמַר רִבִּי יוֹסֵי. אוֹף כָּאן בְּעָתִיד לְהִשְׁתַּקֵּעַ עִמָּהֶן. אָמַר רִבִּי יוֹסֵה. וְהוּא שְׁיֵּצֵא קוֹדֶם לִשֶׁהֵאִיר מִזְרַח. אֲבָל אִם יָצָא לֵאַחַר שֶׁהֵאִיר הַמִּזְרַח כְּבָר נִפְטָר. רַב נַחְמָן בַּר יַעֲקֹב בָּעֵי. מֵעַתָּה גֵּר שֶׁמָּל לְאַחַר שֶׁהֵאִיר הַמִּזְרַח כְּבָר נִפְטָר. רִבִּי בּוּן בַּר חִייָה בָעֵי. בֶּן עִיר שֶׁעָקַר דִּירָתוֹ לֵילֵי חֲמִשָּׁה עָשָׂר [נִתְחַייֵב כָּאן. וּבֶן כַּרַךְ שֶׁעָקַר דִּירָתוֹ בְלֵיל אַרְבַּע עָשָׂר] נִפְטָר מִיכָּן וּמִיכָּן. HALAKHAH: One understands the dweller in a walled city whose time is later. Is the time of a village dweller who went to a walled city not earlier? Rebbi Yudan said, there is here no village dweller who went to a walled city⁴⁷If the Mishnah refers only to the situation on the day of Purim, then for the villager it should make no difference whether he wants to return to his place or not since he will be unable to read at his place.. And it was stated in the House of Rebbi so: the dweller in a walled city who went to a village⁴⁸There are versions of the Mishnah which do not include the statement objected to by R. Yudan.. Rebbi Yose said, also here if he will stay with them⁴⁹The Mishnah in its entire formulation can be retained if one adds people intending to move from one place to the other, even if for the purpose of moving they have to return to their earlier place of residence.. Rebbi Yose said, only if he left before dawn, but if he left after dawn he already is not liable⁵⁰If the dweller in a walled town left the village during the night, the rules for villages have no relevance for him (the Mishnah does not mention reading the Scroll in the night, only that the entire day is qualified for the reading, Mishnah 5.) But immediately at dawn he becomes obligated.. Rav Naḥman bar Jacob asked, then a proselyte who circumcised after dawn already is not liable⁵¹If the proselyte was not obligated at dawn because he was not yet Jewish, he cannot become obligated in the middle of the day.? Rebbi Abun bar Ḥiyya asked, the village dweller who changed his abode in the night of the Fifteenth [is obligated here; and a dweller in a walled city who changed his abode in the night of the Fourteenth] is not liable at either place⁵²The text as it stands makes no sense. The corrector’s addition has to be deleted; both R. Isaya II of Trani and Rashba quote the text without his addition. The text is quoted by Rashba, Responsa 3:414, as: “the village dweller who changed his abode in the night of the Fourteenth is not liable at either place” if he arrived at the walled city after dawn of the 15th since then on Purim he is neither a village dweller nor a city dweller. This text is confirmed by Meïri (ed. M. Herschler, Jerusalem 1962, p. 55), who questions Rashba’s interpretation.?

בֶּן עִיר מָהוּ שֶׁיּוֹצִיא בֶּן כַּרַךְ יְדֵי חוֹבָתוֹ. ייָבֹא כְהָדָא. כֹּל שֶׁאֵינוֹ חַייָב בַּדָּבָר אֵינוֹ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן׃ בֶּן כַּרַךְ מָהוּ שֶׁיּוֹצִיא אֶת בֶּן עִיר יְדֵי חוֹבָתוֹ. ייָבֹא כְהָדָא. כֹּל שֶׁאֵינוֹ חַייָב בַּדָּבָר אֵינוֹ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן׃ אוֹ ייָבֹה כָהִיא דְאָמַר רִבִּי חֶלְבּוֹ רַב חוּנָה בְשֵׁם רִבּי חִייָה רַבָּה. הַכֹּל יוֹצְאִין בְּאַרְבָּעָה עָשָׂר שֶׁהוּא זְמַן קְרִיאָתָהּ. רִבּי יוּדָן בָּעֵי. [בֶּן עִיר שֶׁ]נָּתַן דַּעְתּוֹ לַעֲקוֹר דִּירָתוֹ לֵילֵי חֲמִשָּׁה עָשָׂר. לֹא מַתְנִיתָא הִיא. בֶּן עִיר שֶׁהָלַךְ. לִכְרַךְ. מַתְנִיתָה בְּשֶׁהָיָה בַכַּרַךְ. מַה צְרִיכָה לֵיהּ. בְּשֶׁהָיָה בָעִיר. אֶבָל מַפְרִשֵׁי יָמִים וְהוֹלְכֵי מִדְבָּרוֹת קוֹרְאִין כְּדַרְכָן בְּאַרְבָּעָה עָשָׂר. אָמַר רִבִּי מָנָא. בְּעָתִיד לַחֲזוֹר לִמְקוֹמוֹ. אָמַר רִבִּי פִינְחָס. עַל־כֵּ֞ן הַיְּהוּדִ֣ים הַפְּרָזִ֗ים. פָּרוּז הָיָה בְאוֹתָהּ שָׁעָה. May a village dweller free a city dweller of his obligation? Should it follow “anybody not obligated for something may not free the public from their obligation”⁵³Mishnah Roš Haššanah 3:8. By this argument, neither the village dweller on the 15^th nor the city dweller on the 14^th may read for another person’s benefit.? May a city dweller free a village dweller of his obligation? Should it follow “anybody not obligated for something may not free the public from their obligation”? Or should it follow what “Rebbi Ḥelbo said, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading⁵⁴Megillah 1:5:9" href="/Jerusalem_Talmud_Megillah.1.5.9">Chapter 1, Note 67. By this argument, everybody may read for other persons on the 14^th. The question is not resolved (but Yevamot 14a:6:1" href="/Tosafot_on_Yevamot.14a.6.1">Tosaphot Yebamot 14a, s.v. כי read the text as following the first opinion.)”? Rebbi Yudan asked. [A village dweller who] decided to move in the night of the Fifteenth? Is that not the Mishnah, “a villager who went to a walled city”? The Mishnah if he was in the walled city. What is problematic for him, if he was in a village. But those on an ocean trip or passing through deserts read normally on the Fourteenth. Rebbi Mana said, if he intended to return to his place. Rebbi Phineas said, therefore the dispersed Jews⁵⁵Esther.9.19">Esth. 9:19., in that hour he was dispersed⁵⁶Since he could not possibly reach his home on Purim. Megillah.19a">Babli 19a..