(Mishnah): R. Yehudah is Machshir a minor.

R. Yehudah: When I was a minor, I read in front of R. Tarfon in Lud! (This shows that a minor is Kosher.)

Rebuttal (Chachamim): You were a minor, and there is no testimony of a minor [even after he matures].

Rebbi: When I was a minor, I read in front of R. Yehudah in Usha.

Chachamim: This is no proof, for he permits [but the majority forbid! This is a second reason; also, there is no testimony of a minor.]

From this time and onwards, the custom is to read it b'Rabim in the Beis ha'Keneses. (Surely, we require an adult, for honor of the Tzibur.)

(Bar Kaparah): One must read the Megilah for woman and minors, for also they were in Safek [prone to be killed, if not for the miracle].

R. Yehoshua ben Levi did so. He gathered his sons and household (minors) and read it in front of them.

We read the Megilah only after sunrise, for it says "ba'Yom Asher Sibru Oivei ha'Yehudim Lishlot Bahem." (The verse shows that it must be during the day, i.e. after dawn. Rabanan decreed to wait for sunrise, lest one err.)

We circumcise [only after sunrise], for it says "ba'Yom ha'Shemini Yimol Besar Orlaso."

We immerse [hyssop only during the day], for it says "v'Hizah... v'Taval" - just like sprinkling is during the day, also Tevilah. (It seems that we cite Bamidbar 19:18. Really, v'Taval precedes v'Hizah in the verse.)

Question: What is the source that Haza'ah is during the day?

Answer: It says "v'Hizah ha'Tahor Al ha'Tamei ba'Yom ha'Shelishi."

Everyone obligated to immerse, he immerses during the day, except for a Nidah and a Yoledes, who immerse only at night;

A Nidah whose time passed (she did not immerse on night eight) may immerse during the day or at night.

(R. Chiya bar Ba, to people of Tzur): A Nidah whose time passed may immerse during the day or at night.

There (in Eretz Yisrael), they say that even if her time passed [she immerses only at night] due to her mother-in-law and daughter-in-law (lest they think that she immerses on the seventh day, and "also" they will do so).

One woman of the house of our Rebbeyim, they saw her immerse normally during the day. We must say that her proper time (night eight) already passed.

(R. Shami citing Rav): If a Nidah immersed against her will, she is Tehorah to her husband, and Temei'ah for Taharos;

(R. Lazar citing R. Chaninah): She is Temei'ah both to her husband and for Taharos.

What is the reason? It says [about a garment with Tzara'as] "v'Chuvas Shenis v'Taher" - just like the first [Tevilah] was willingly, also the second must be.

What is the source that the first was with intent? It says "v'Tzivah ha'Kohen v'Chibso" - willingly.

Question: We see that Rabanan encourage one who passed her to time to immerse promptly [even during the day]!

Answer (Rav Nachman citing R. Mana): It is a Mitzvah to [immerse] early, to be zealous in Mitzvos. (This overrides concern for her mother-in-law and daughter-in-law.)

(Mishnah): The entire day is Kosher for the following - Keri'as ha'Megilah, reciting Hallel, Teki'as Shofar, taking the Lulav, Tefilas Musaf, [Korban] Musaf, Viduy (confession) over the bulls (for mistaken rulings of the Sanhedrin, or the Kohen Gadol), Viduy Ma'aser, and Viduy [on the bull and Se'ir ha'Mishtale'ach] on Yom Kipur;

[The entire day is Kosher for] Semichah (pressing on a Korban's neck), Shechitah, Tenufah (waving); Hagashah (bringing a Minchah close to the Mizbe'ach); Kemitzah (taking a handful of a Minchah); Haktarah (burning on the Mizbe'ach); Melikah (killing a bird by pinching its neck); Kabalah (catching blood in a Kli Shares); Haza'ah (sprinkling blood on the Mizbe'ach), Hashka'as Sotah (making a Safek adulteress drink the water that tests her), Eglah Arufah (beheading a calf to atone for an unknown murder), and Taharas Metzora.

(Gemara): The entire day is Kosher for Keri'as ha'Megilah, for it says "ba'Yom Asher Sibru Oivei ha'Yehudim Lishlot Bahem."

[The entire day is Kosher] for Keri'as ha'Hallel, for it says "Zeh ha'Yom Asah Hash-m Nagilah v'Nismechah Vo";

[It is Kosher] for blowing the Shofar, since it is written "Yom Teru'ah Yihyeh Lachem";

[It is Kosher] for taking the Lulav, since it is written "v'Lakachtem Lachem ba'Yom ha'Rishon";

[It is Kosher] for Tefilas Musaf and Musaf, since it is written "b'Yom Tzavoso Es Bnei Yisrael..." (Tefilas Musaf was ad corresponding to Korban Musaf.)

[It is Kosher] for Semichah, Shechitah, Tenufah, Hagashah Kemitzah, Haktarah, Melikah, Kabalah and Haza'ah, since it is written "b'Yom Tzavoso Es Bnei Yisrael."

(Mishnah): The entire night is Kosher for reaping (barley for) the Omer, and Haktarah of Chelev and limbs.

The general rule is, any daytime Mitzvah is Kosher the entire day. A nighttime Mitzvah is Kosher all night.

(Gemara): The entire night is Kosher for Sefiras ha'Omer.

(R. Yochanan): This is like R. Lazar b'Ribi Shimon, for R. Lazar ben R. Shimon said, from when you begin to harvest "Tachel Lispor" (begin to count).

Inference: [You cannot say that only the beginning of the night is Kosher. Even if before dark] he left the Techum, and once it is dark, he begins to reap, is it possible to be exact [to begin right at dark]?! Therefore, the entire night is Kosher. (Since it is not only the first moment, there is no source to limit how much of the night is Kosher.

If he was offering the Omer and it became Tamei, he says, and they bring to him another. And if not, they say "be wise, and be silent!" Rebbi says so;

R. Lazar b'Ribi Shimon says, we always tell him to be wise and be silent, for an Omer reaped unlike its Mitzvah (i.e. during the day) is not Kosher.

R. Lazar b'Ribi Shimon holds that the Omer cannot come from [barley in] the attic (which was not reaped for the sake of the Omer).

(Rav): R. Lazar b'Ribi Shimon's teaching is like R. Akiva, his father's Rebbi;

Citation (Shabbos 19:1 - Mishnah): R. Akiva taught a general rule. Any Melachah [for Bris Milah] possible to do it from before Shabbos is not Docheh Shabbos. Any Melachah not possible to do it from before Shabbos is Docheh Shabbos.

Question (Mishnah): A case occurred in which more than 40 pairs of witnesses [who saw the new moon] passed [on Shabbos], and R. Akiva detained them in Lud! (He does not expound '"b'Mo'ado", and even on Shabbos. If so, also reaping the Omer should not be Docheh Shabbos!)

Answer: This was because there were 40 pairs. If it were one pair, he would not have stopped them.

Question: How do we consider what was reaped during the day - is it [Kosher] like what was reaped at night, or [Pasul] like [barley] from the attic?

Consequence: If you will say that is it like what was reaped at night, we find that there is only one argument of R. Lazar b'Ribi Shimon and Rabanan. Rabanan say that what was reaped during the day is like what was reaped at night, and R. Lazar b'Ribi Shimon says that what was reaped during the day is not like what was reaped at night.

If you will say that it is like [barley] from the attic, we find two arguments of R. Lazar b'Ribi Shimon and Rabanan. Rabanan say that what was reaped during the day is like what was reaped at night, and R. Lazar b'Ribi Shimon says that what was reaped during the day is not like what was reaped at night;

And Rabanan say that [barley] from the attic is Kosher, and R. Lazar b'Ribi Shimon says that from the attic is Pasul.

Question (Reish Lakish): Is reaping the Omer Docheh Shabbos during the day (if it was not done at night)?

Question (R. Abaye): (This is obvious!) A Mishnah (Menachos 10:9) teaches that the Mitzvah is to reap at night. If it was reaped during the day, it is Kosher, and it is Docheh Shabbos!

[Reish Lakish] did not accept [this proof. Perhaps the Mishnah means that if it was reaped during the day, offering it is Docheh Shabbos, or "it is Docheh Shabbos" refers to reaping at night.]

R. Acha: Reish Lakish retracted (and accepted the proof) due to the following [Mishnah, Menachos 10:2]. Once it became dark, [the reaper] says to them "did the sun set?", and [they] answer "yes." He says "did the sun set?", and [they] answer "yes."

Question: What is the case? If ["it is Docheh Shabbos" in Mishnah 9] refers to reaping at night, this was already taught [in Mishnah 2. He asks "is it Shabbos?", and they answer "yes"!]

Answer: Since ["it is Docheh Shabbos"] need not teach about night, use it to teach about the day.

Question: Something that it is Docheh Shabbos on its day (it has a fixed time), are its Machshirim Docheh Shabbos (the previous) night?

Answer #1 (Tamid 1:3 - Mishnah): They left the people who make Chavitim (the Kohen Gadol's daily Minchah) to make Chavitim (while it was still night!)

Note: After this, the Mishnah says that they did Terumas ha'Deshen, which is done at night.

Rejection: [Perhaps] this is on a weekday. (On Shabbos, they make them after dawn.)

Answer #2 (Beraisa - R. Chiyah bar Ada): This is the order of the Tamid in Avodas Beis ha'Mikdash, both during the week and on Shabbos. (This Beraisa refers to Maseches Tamid!)

Answer #3 (Mishnah): They reap the Omer, and put it in baskets and brought it to the Azarah and parch it over a fire [at night], to fulfill the Mitzvah of Kali (dried).

Rebuttal (R. Yosah): Once he started the Mitzvah, we tell him to finish it. (The Torah taught that reaping the Omer is Docheh Shabbos, so we finish other preparations for offering it. We cannot learn that elsewhere, Machshirim are Docheh Shabbos.)

Question (R. Yudan Kepodkiya): Exert yourself [to explain this]! If [there is no new barley, and the Omer] comes from the attic [why may he parch it on Shabbos night? You cannot say that since he started on Shabbos, he finishes!]

Answer: Since he did not start the Mitzvah [on Shabbos], we do not tell him to finish. (We parch it during the day.)

Question (R. Yakov bar Susi, to R. Yosah): A Mishnah teaches that for the distance one walks in a night and a day, [witnesses who saw the new moon] are Mechalel Shabbos and go to testify about the month! (The Mitzvah, to testify, is only during the day, and they are Mechalel Shabbos even at night!)

Answer #1 (R. Yosah): Since the day needs the night and the night needs the day (in a case that he can come to testify only if he travels at day and night), it is as if it is entirely during the day (also the night is the time of the Mitzvah).

Answer #2 (R. Yosi bar R. Bun): [When they are Mekadesh during the day], is it not retroactively Kadosh (the night was Rosh Chodesh)? Since it is retroactively Kadosh, there is no difference between day and night (ha'Gaon Rav C. Kanievsky, Shlita. Also at night is considered the Mitzvah, and not Machshirim.)