Yerushalmi Megillah 1:3 ירושלמי מגילה א׳:ג׳

MISHNAH: If it falls on Thursday, hamlets and large villages read on this day, but walled cities on the next day.
If it falls on Friday, hamlets precede to the market day⁹⁰Thursday., large villages and walled cities read on this day⁹¹One forbids reading the scroll on a Sabbath, to avoid having a person carrying the scroll in the public domain in a place having no eruv..
If it falls on the Sabbath, hamlets and large villages precede and read on the market day, but walled cities on the next day.

HALAKHAH: They asked before Rebbi Ze`ira⁹²Two generations before R. Yose, when the 14th on Monday and Sabbath was not impossible.: Come and see, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday⁹³Mishnah 4.. If it falls so that in villages one should read on the Sabbath, it is being pushed to the market day⁹⁴Mishnah 5.! Rebbi La said, because of the honor of walled cities, that one should not say, we saw walled cities and villages read at the same day. Then it should not be pushed to the market day, that one should not say, we saw hamlets and villages read on the same day. Then if it falls on Monday, falls on [Thursday, falls on]⁹⁵Corrector’s addition, probably against the intent of the original compiler, cf. Note 87. the Sabbath? It was found stated, Hamlets [and villages]⁹⁶Corrector’s addition. Since villages always read between hamlets and walled cities, the note is correct but logically unnecessary. and walled cities may read together; and this Tanna does not show (respect) [even]⁹⁷The [corrector’s] note is incomprehensible; follow the (scribe’s) text. for any creature. He holds that walled cities cannot precede villages; he holds that any which is pushed away is pushed to the market day. “Rebbi says, all shall be pushed to the market day.⁹⁸Tosephta 1:2; Babli 4b.” For he holds that walled cities cannot precede villages; for he holds that any which is pushed away is pushed to the market day. How does one act? Rebbi Yose said, following the Mishnah⁹⁹In all actual cases one follows the applicable one of Mishnaiot 2–5.

They asked before Rebbi Ze`ira<sup>92</sup>Two generations before R. Yose, when the 14th on Monday and Sabbath was not impossible.: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday<sup>93</sup>Mishnah 4.. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday<sup>100</sup>Since if the 15th is on a Sabbath one reads on the 14th, on Friday, there seems to be no reason why one should not read on Friday if the 14th is on the Sabbath, against the Mishnah.? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day<sup>101</sup>This is the Mishnah.. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.]<sup>102</sup>Corrector’s addition. Probably not part of the original text, in which Rebbi Ze`ira immediately states that one follows Rav who explains that all Mishnaiot are consistent. He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading^67,Šeqalim 1:1, Note 24; also quoted twice in the sequel. He asserts that even though villagers may read early and inhabitants of walled cities have to read on the Fifteenth, reading on the Fourteenth satisfies the basic requirement. Those who are reading on both days, as mentioned later, because the tradition about the existence of a walled settlement in the days of Joshua bin Nun is not reliable, do not recite a benediction on the second day.¹⁰³If for walled cities it is a Sabbath, then Friday is the 14th and is valid reading for everybody (after the fact).. And similarly, if for villages it would fall on the Sabbath¹⁰⁴But if Sabbath is the 14th, Friday is not acceptable following R. Ḥelbo, and there are two reasons why one should read on Thursday.; as Rebbi Ḥelbo said, the Thirteenth was a day of war¹⁴Esth. 9:1.. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday¹⁰⁵Following R. La in the preceding Halakhah. Babli 5a.; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible⁸⁷Who published the calendar rules which insure that the Day of Atonement never falls on Friday or Sunday (Eruvin Chapter 3, Note 199.), but if one would be possible, following the Mishnah⁹⁹In all actual cases one follows the applicable one of Mishnaiot 2–5.

Rebbi Abba in the name of Rav Jehudah: In any case they said, it should be pushed away from its place, only with ten¹⁰⁶For the Yerushalmi it is clear that on the 14^th (or for walled cities the 15^th), reading the Scroll is not a sacral act and public worship; therefore it does not have to be performed in public by 10 adult males. The only problem is if the scroll has to be read on another day; where in one opinion it remains a private act but in the other it needs publicity, a public reading in the presence of at least ten adult males. Babli 5a.. But we see Rabbis even single? Rebbi Abuna in the name of Rebbi¹⁰⁷Read: Rav. Assi: In any case they said, any that is pushed to the market day, only with ten. Rebbi Ḥanania said, Rav Ḥuna and Rav Jehudah disagree. One says, only with ten; the other one says, even singly. The one who said only for ten objected to the one who said even singly: then why does he not read at his place¹⁰⁸Why should not everybody read privately on the 14^th??

Rebbi said, the Mishnah comes out on the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth¹⁰⁹The 11^th appears as a day of reading the scroll only if the 14th is a Sunday, and this case is missing in the Mishnah in the Yerushalmi; it is in the Mishnah in the Babli (and in Maimonides’s autograph Mishnah). Rebbi declares the Mishnah in the Babli and independent Mishnah mss. as the correct last edition of the text..