Jerusalem Talmud Megillah Chapter 4

הַקּוֹרֵא אֶת הַמְּגִילָּה עוֹמֵד וְיוֹשֵׁב. קְרָאָהּ אֶחָד קְרָאוּהָ שְׁנַיִם יָצָא. מָקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ יְבָרֵךְ. שֶׁלֹּא לְבָרֵךְ לֹא יְבָרֵךְ. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבַשַׁבָּת בַּמִּנְחָה קוֹרִין שְׁלֹשָׁה. אֵין פּוֹחֲתִין מֵהֶן וְאֵין מוֹסִיפִין עֲלֵיהֶן. וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ: הַקּוֹרֵא אֶת הַמְּגִילָּה עוֹמֵד וְיוֹשֵׁב כול. מָה. לְשֶׁעָבַר. הָא כַתְּחִילָּה לֹא. וְהָא תַנֵּי. מַעֲשֶׂה בְרִבִּי מֵאִיר שֶׁקְּרָיָיהּ מְיוּשָׁב בְּבֵית הַכְּנֶסֵת שְׁלְטִיבְעִין וּנְתָנָהּ לְאַחֵר וּבֵירַךְ עָלֶיהָ. כֵּינִי מַתְנִיתָא. מוּתָּר לִקְרוֹתָהּ עוֹמֵד וּמּוּתָּר לִקְרוֹתָהּ יוֹשֵׁב. מַה נוֹתְנָהּ לְאַחֵר וּמְבָרֵךְ עָלֶיהָ. זֶה קוֹרֵא וְזֶה מְבָרֵךְ. רִבִּי הוּנָא בְשֵׁם רַב יִרְמְיָה. מִיכָּן שֶׁהַשּׁוֹמֵעַ כְּקוֹרֵא. כָּתוּב אֲשֶׁר קָרָאו לפני מֶלֶךְ יְהוּדָה. וְלָא שָׁפָן קְרָיָיהּ. אֶלָּא מִיכָּן שֶׁהַשּׁוֹמֵעַ כְקוֹרֵא. מָהוּ לַעֲמוֹד מִפְּנֵי סֵפֶר תּוֹרָה. רִבִּי חִלְקִיָּה רִבִּי סִימוֹן בְּשֵׁם רִבִּי לָעְזָר. מִפְּנֵי בְּנָהּ הוּא עוֹמֵד. לֹא כָּל שֶׁכֵּן מִפְּנֵי תוֹרָה עַצְמָהּ. זֶה שֶׁהוּא עוֹמֵד לִקְרוֹת בַּתּוֹרָה מִפְּנֵי מַה הוּא עוֹמֵד. מִפְּנֵי כְבוֹדָהּ אוֹ מִפְּנֵי כְבוֹד הָרַבִּים. אִין תֵּימַר. מִפְּנֵי כְבוֹדָהּ. אֲפִילוּ בֵינוֹ לְבֵינָהּ. אִין תֵּימַר. מִפְּנֵי כְבוֹד הָרַבִּים. אֲפִילוּ בֵינוֹ לְבֵין עַצְמוֹ. מִפְּנֵי כְבוֹדָהּ הוּא עוֹמֵד. אִם אוֹמֵר אַתְּ כֵּן אַף הוּא מִתְעַצֵּל וְאֵינוֹ קוֹרֵא. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק עָאַל לַכְּנִישְׁתָּא. חַד בַּר נַשׁ קָאִים מְתַרְגֵּם סְמִיךְ לָעֲמוּדָא. אֲמַר לֵיהּ. אָסוּר לָךְ. כְּשֵׁם שֶׁנִּיתְנָה בְּאֵימָה וְיִרְאָה כָּךְ אָנוּ צְרִיכִין לִנְהוֹג בָּהּ בְּאֵימָה וְיִרְאָה. רִבִּי חַגַּי אָמַר. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק עָאַל לַכְּנִישְׁתָּא. חֲמָא חוּנָה קָאִים מְתַרְגֵּם וְלָא מֵקִים בַּר נַשׁ תַּחְתּוֹי. אֲמַר לֵיהּ. אֲסִיר לָךְ. כְּשֵׁם שֶׁנִּיתְנָה עַל יְדֵי סִרְסוּר כָּךְ אָנוּ צְרִיכִין לִנְהוֹג בָּהּ עַל יְדֵי סִרְסוּר. עָאַל רִבִּי יוּדָה בַּר פָּזִי וְעָבְדָהּ שְׁאֵילָה. אָנֹכִי עוֹמֵד בֵּין יְי וּבֵינֵיכֶם בָּעֵת הַהִיא לְהַגִּיד לָכֶם אֶת דְּבַר יְי. רִבִּי חַגַּיי אָמַר. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק עָאַל לַכְּנִישְׁתָּא. חֲמָא חַד סְפַר מוֹשִׁט תַּרְגוּמָא מִן גַּו סִיפְרָא. אֲמַר לֵיהּ. אֲסִיר לָךְ. דְּבָרִים שֶׁנֶּאֶמְרוּ בַפֶּה בַפֶּה וּדְבָרִים שֶׁנֶּאֶמְרוּ בִכִתָב בִּכְתָב. רִבִּי חַגַּיי בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. נֶאֶמְרוּ דְבָרִים בְּפֶה וְנֶאֶמְרוּ דְבָרִים בִּכְתָב וְאֵין אָנוּ יוֹדְעִין (אֵילּוּ) [אֵיזֶה מֵהֶן] חָבִיבִים. אֶלָּא מִן מָה דִכְתִיב כִּי עַל פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת יִשְׂרָאֵל. הָדָא אָמְרָה. אוֹתָן שֶׁבַּפֶּה חָבִיבִין. רִבִּי יוֹחָנָן וְרִבִּי יוּדָן בֵּירִבִּי שִׁמְעוֹן. חַד אָמַר. אִם שִׁימַּרְתָּ מַה שֶׁבַּפֶּה וְשִׁימַּרְתָּ מַה שְׁבִּכְתָב אֲנִי כוֹרֵת אִתְּךָ בְרִית. וְאִם לָאו אֵינִי כוֹרֵת אִתְּךָ בְרִית. וְחוֹרָנָה אָמַר. אִם שִׁימַּרְתָּ מַה שֶׁבַּפֶּה וְשִׁימַּרְתָּ מַה שְׁבִּכְתָב אַתְּ נוֹטֵל שָׂכָר. וְאִם לָאו אֵין אַתְּ נוֹטֵל שָׂכָר. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי. עֲלֵיהֶם וַעֲלֵיהֶם דְּבָרִים הַדְּבָרִים כָּל בְּכָל. מִקְרָא וּמִשְׁנָה וְתַלְמוּד וָאֲגָדָה. וַאֲפִילוּ מַה שֶׁתַּלְמִיד וָותִיק עָתִיד לְהוֹרוֹת לִפְנֵי רַבּוֹ כְּבָר נֶאֱמַר לְמֹשֶׁה מִסִּינַי. הָדָא הוּא דִכְתִיב יֵשׁ דָּבָר שֶׁיֹּאמַר רְאֵה זֶה חָדָשׁ הוּא. וַחֲבֵירוֹ מֵשִׁיבוֹ. כְּבָר הָיָה לְעוֹלָמִים אֲשֶׁר הָיוּ מִלְּפָנֵינוּ. תַּנִּי. לֹא יְהוּ שְׁנַיִם קוֹרִין בַּתּוֹרָה וְאֶחָד מְתַרְגֵּם. אָמַר רִבִּי זְעוּרָה. מִפְּנֵי הַבְּרָכָה. וְהָא תַנֵּי. לֹא יְהוּ שְׁנַיִם מְתַרְגְּמִין וְאֶחָד קוֹרֵא. אִית לָךְ מֵימַר. מִפְּנֵי הַבְּרָכָה. אֶלָּא מִשֵּׁם [שֶׁאֵין] שְׁנֵי קוֹלוֹת נִכְנָסִין בְּאוֹזֶן אַחַת. תַּנֵּי. שְׁנַיִם קוֹרְאִין בַּתּוֹרָה. אֵין שְׁנַיִם קוֹרְאִין בַּנָּבִיא. אָמַר רִבִּי עוּלָּא. קְרָאוֹת בַּתּוֹרָה. אֵין קְרָאוֹת בַּנָּבִיא. תַּנֵּי. אֶחָד קוֹרֵא בַתּוֹרָה וְאֶחָד מְתַרְגֵּם. לֹא אֶחָד קוֹרֵא וּשְׁנַיִם מְתַרְגְּמִין. לֹא שְׁנַיִם מְתַרְגְּמִין וְאֶחָד קוֹרֵא. לֹא שְׁנַיִם. קוֹרְאִין וּשְׁנַיִם מְתַרְגְּמִין. וּבְנָבִיא אֶחָד קוֹרֵא וְאֶחָד מְתַרְגֵּם [וְאֶחָד קוֹרֵא] וּשְׁנַיִם מְתַרְגְּמִין. לֹא שְׁנַיִם קוֹרִין וְאֶחָד מְתַרְגֵּם וְלֹא שְׁנַיִם קוֹרִין וּשְׁנַיִם מְתַרְגְּמִין. וּבַמְּגִילָּה אֶחָד קוֹרֵא וְאֶחָד מְתַרְגֵּם. אֶחָד קוֹרֵא וּשְׁנַיִם מְתַרְגְּמִין. שְׁנַיִם קוֹרִין וְאֶחָד מְתַרְגֵּם. שְׁנַיִם קוֹרִין וּשְׁנַיִם מְתַרְגְּמִין. וְהַתַּרְגּוּם מְעַכֵּב. אָמַר רִבִּי יוֹסֵה. מִן מַה דַאֲנָן חַמְיָין רַבָּנִן נָפְקִין לְתַעֲנִיתָא וּקְרָאֵיי וְלָא מְתַרְגְּמִין הָדָא אָמְרָה שֶׁאֵין הַתַּרְגִּוּם מְעַכֵּב. אָמַר רִבִּי יוֹנָה. אַף עַל גַּב דְּאַתְּ אָמַר. אֵין הַתַּרְגּוּם מְעַכֵּב. טָעָה מַחֲזִירִין אוֹתוֹ. רִבִּי יוֹנָה רִבִּי יִרְמְיָה. חַד מְחַזֵּר. מָנָא. וְחוֹרָנָה מְחַזֵּר. פַּטִּירִין עִם יַרְקוֹנִין. נֹאמַר פַּטִּירִין עִם מְרוֹרִין. וְלָא יָדְעִין מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דָאָמַר רִבִּי [יוֹנָה]. מָהוּ לַהֲבִיאָן בְּתַמְחוּיִין שֶׁלְכֶּסֶף. הֲוִי דְהוּא מְחַזֵּר. מָנָא. וְיֹאמַר. סַלָּא. רִבִּי פִינְחָס מְחַזֵּר. פַּטִּימִין בְּנֵי תוֹרִין. וְיֹאמַר תּוֹרִין בְּנֵי תוֹרִין. מְנַיִין לְתַרְגּוּם. רִבִּי זְעוּרָא בְשֵׁם רַב חֲנַנְאֵל. וַיִּקְרְאוּ בַסֵּפֶר תּוֹרַת. זֶה הַמִּקְרָא. מְפֹרָשׁ זֶה תַרְגּוּם. וְשׂוֹם שֶׂכֶל אֵילּוּ הַטְּעָמִים. וַיָּבִינוּ בַּמִּקְרָא זֶה הַמְּסוֹרֶת. וְיֵשׁ אוֹמְרִים. אֵילּוּ הַהַכְרִיעִים. וְיֵשׁ אוֹמְרִים. אֵילּוּ רָאשֵׁי פְסוּקִים. רִבִּי זְעוּרָה בְשֵׁם רַב חֲנַנְאֵל. אֲפִילוּ רָגִיל תּוֹרָה כְעֶזְרָה לֹא יְהֵא הוֹגֶה מִפִּיו וְקוֹרֵא (כְּמוֹת) [כְּמוֹ] שֶׁנֶּאֱמַר בְּבָרוּךְ. מִפִּיו יִקְרָא אֵלַי כָּל הַדְּבָרִים הָאֵלֶּה וַאֲנִי כּוֹתֵב עַל הַסֵּפֶר בַּדְּיוֹ. וְהָא תַנֵּי. מַעֲשֶׂה בְרִבִּי מֵאִיר שֶׁהָיָה בְאַסְיָיא וְלֹא הָיָה שָׁם מְגִילָּה כְתוֹבָה עִבְרִית וּכְתָבָהּ מִפִּיו וּקְרָיָיהּ. אֵין לְמֵידִין מִשְּׁעַת הַדְּחָק. וְיֵשׁ אוֹמְרִים. שְׁתַּיִם כָּתַב. כָּתַב אֶת הָרִאשׁוֹנָה מִתּוֹךְ פִּיו וְכָתַב אֶת הַשְּׁנִיָיה מִתּוֹךְ הָרִאשׁוֹנָה וְגָנַז אֶת הָרִאשׁוֹנָה וְקָרא בַשְּׁנִיָיה. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אוֹמֵר. יְכִיל אֲנָא כְתַב כָּל קִרְיָיא מִן פִּימִי. רִבִּי חִיָיה רַבָּה אָמַר. יְכִיל אֲנָא כְתַב כָּל קִרְיָיא בִּתְּרֵין מָנָיי. הֵיךְ עֲבִידָא. זְבַן בִּתְּרֵין מָנָיי זֶרַע דְּכִיתַּן וּזִרַע לֵיהּ וַחֲצַד לֵיהּ וַעֲבַד חַבְלִין וְתָפַשׂ טָבֵיי וְכָתַב כָּל קִרְיָיה עִל מַשְׁכֵיהוֹן. שָׁמַע רִבִּי וְאָמַר. אַשְׁרֵי (הַגּוֹי) [הַדּוֹר] שֶׁאַתֶּם בְּתוֹכוֹ. כֵּיצַד הוּא מְבָרֵךְ עָלֶיהָ. זַכַּיי טַבְּחָא בְשֵׁם רִבִּי יוֹחָנָן. הַרָב אֶת רִיבָךְ וְהַנּוֹקֵם אֶת נִקְמָתָךְ הַגּוֹאֲלָךְ וְהַמּוֹשִׁיעָךְ מִכַּף עָרִיצֶיךָ. עַד כְּדוֹן בַּסּוֹף. בַּתְּחִילָּה. הֲרֵי הִיא כְּכָל שְׁאָר מִצְוֹתֶיהָ שֶׁלְתּוֹרָה. מַה שְׁאָר כָּל הַמִּצְוֹת טְעוּנוֹת בְּרָכָה אַף זוֹ טְעוּנָה בְרָכָה. כָּתוּב בַּתּוֹרָה בְרָכָה לְפָנֶיהָ וְאֵין כָּתוּב בָּהּ בְּרָכָה לְאַחֲרֶיהָ. מַה כָתוּב בָּהּ לְפָנֶיהָ. כִּי שֵׁם יי אֶקְרָא הָבוּ גוֹדֶל לֵאלֹהֵינוּ. וְכָתוּב בַּמָּזוֹן בְּרָכָה לְאַחֲרָיו וְאֵין כָּתוּב בָּהּ בְּרָכָה לְפָנָיו. מַה כָתוּב בּוֹ לְאַחֲרָיו. וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ וגו׳. מְנַיִין לִיתֵּן אֶת הָאָמוּר בָּזֶה בָזֶה וְאֶת הָאָמוּר בָּזֶה בָזֶה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. שֵׁם שֵׁם לִגְזֵירָה שָׁוָה. מַה שֵׁם שֶׁנֶּאֱמַר בַּתּוֹרָה [בְּרָכָה] לְפָנֶיהָ אַף שֵׁם שֶׁנֶּאֱמַר בַּמָּזוֹן בְּרָכָה לְפָנָיו. וּמַה שֵׁם שֶׁנֶּאֱמַר בַּמָּזוֹן בְּרָכָה לְאַחֲרָיו אַף שֵׁם שֶׁנֶּאֱמַר בַּתּוֹרָה בְּרָכָה לְאַחֲרֶיהָ. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יִשְׁמָעֵאל קַל וָחוֹמֶר. מָה אִם מָזוֹן שֶׁאֵין טָעוּן בְּרָכָה לְפָנָיו טָעוּן לְאַחֲרָיו. תּוֹרָה שֶׁהִיא טְעוּנָה בְּרָכָה לְפָנֶיהָ אֵין דִּין שֶׁתְּהֵא טְעוּנָה בְרָכָה לְאַחֲרֶיהָ. עַד כְּדוֹן תּוֹרָה. מָזוֹן. מָה אִם תּוֹרָה שֶׁאֵינָהּ טְעוּנָה בְרָכָה לְאַחֲרֶיהָ טְעוּנָה לְפָנֶיהָ. מָזוֹן שֶׁהוּא טָעוּן לְאַחֲרָיו אֵינוֹ דִין שֶׁיְּהֵא טָעוּן לְפָנָיו. רִבִּי יִצְחָק וְרִבִּי נָתָן. רִבִּי יִצְחָק אָמַר. כִּי הוּא יְבָרֵךְ הַזֶּבַח וְאַחֲרֵי כֵן יֹאכְלוּ הַקְּרוּאִים. רִבִּי נָתָן אוֹמֵר. וַעֲבַדְתֶּם אֵת יי אֱלֹהֵיכֶם וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ. אֵימָתַי הוּא קָרוּי לַחְמְךָ. עַד שֶׁלֹּא אָכַלְתּוֹ. רִבִּי אוֹמֵר. מָה אִם בְּשָׁעָה שֶׁאָכַל וְשָׂבַע אַתְּ אָמַר. צָרִיךְ לְבָרֵךְ. בְּשָׁעָה שֶׁהוּא תָאֵב לוֹכַל לֹא כָל שֶׁכֵּן. עַד כְּדוֹן מָזוֹן. תּוֹרָה. מָה אִם מָזוֹן שֶׁאֵינוֹ אֶלָּא חַיֵּי שָׁעָה טָעוּן בְּרָכָה לְפָנָיו וּלְאַחֲרָיו. תּוֹרָה שֶׁהִיא חַיֵּי עֲדֵי עַד לֹא כָל שֶׁכֵּן. רִבִּי זְעוּרָה בָעֵי. אִילֵּין שְׁלֹשָׁה קְרוּיוֹת מָה אַתְּ עֲבַד לוֹן. כִּשְׁלֹשָׁה שֶׁאָכְלוּ כְאַחַת אוֹ כִשְׁלֹשָׁה שֶׁאָכְלוּ זֶה בִפְנֵי עַצְמוֹ וְזֶה בִפְנֵי עַצְמוֹ. אִין תַּעַבְדִּינוֹן כִּשְׁלֹשָׁה שֶׁאָכְלוּ כְאַחַת. הָרִאשׁוֹן מְבָרֵךְ בְּרָכָה רִאשׁוֹנָה וְהָאַחֲרוֹן מְבָרֵךְ בְּרָכָה הָאַחֲרוֹנָה וְהָאֶמְצָעִי אֵינוֹ מְבָרֵךְ כָּל עִיקָּר. אִין תַּעַבְדִּינוֹן כִּשְׁלֹשָׁה שֶׁאָכְלוּ זֶה בִפְנֵי עַצְמוֹ וְזֶה בִפְנֵי עַצְמוֹ. אֲפִילוּ הָאֶמְצָעִי מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדַּוּמָא. לָמְדוּ בִּרְכַּת הַתּוֹרָה מִבִּרְכַּת הַמָּזוֹן אֶלָּא לָרַבִּים. אִם לָרַבִּים אֲפִילוּ בֵינוֹ לְבֵין עַצְמוֹ אֵינוֹ מְבָרֵךְ. אָמַר רִבִּי אַבָּא מָרִי אַחוֹי דְרִבִּי יוֹסֵה. עֲשָׂאוּהָ כִשְׁאָר כָּל הַמִּצְוֹת שֶׁבַּתּוֹרָה. מַה שְׁאָר כָּל הַמִּצְוֹת טְעוּנוֹת בְּרָכָה אַף זוֹ טְעוּנָה בְרָכָה. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. רִבִּי יוֹנָתָן הֲוָה עֲבַר קוֹמֵי סִידְרָא. שְׁמַע קָלוֹן קְרוּיֵי וְלָא מְבָרְכִין. אָמַר לוֹן. עַד מָתַי אַתֶּם עוֹשִׂין אֶת הַתּוֹרָה קְרָחוֹת קְרָחוֹת. מֹשֶׁה הִתְקִין אֶת יִשְׂרָאֵל שֶׁיְּהוּ קוֹרִין בַּתּוֹרָה בַּשַּׁבָּתוֹת וּבְיָמִים טוֹבִים וּבִרָאשֵׁי חֳדָשִׁים וּבְחוֹלוֹ שֶׁלְמוֹעֵד. שֶׁנֶּאֱמַר וַיְדַבֵּר מֹשֶׁה אֶת מוֹעֲדֵי יי אֶל בְּנֵי יִשְׂרָאֵל. עֶזְרָה הִתְקִין לְיִשְׂרָאֵל שֶׁיְּהוּ קוֹרִין בַּתּוֹרָה בַּשֵּׁינִי וּבַחֲמִישִּׁי וּבַשַּׁבָּת בַּמִּנְחָה. הוּא הִתְקִין טְבִילָה לְבַעֲלֵי קֶרִיִּין. הוּא הִתְקִין שֶׁיְּהוּ בָתֵּי דִינִין יוֹשְׁבִין בָּעֲיָירוֹת בַּשֵּׁינִי וּבַחֲמִישִּׁי. הוּא הִתְקִין שֶׁיְּהוּ הָרוֹכְלִין מְחַזְּרִין בָּעֲיָירוֹת מִפְּנֵי כְבוֹדָן שֶׁלְבְּנוֹת יִשְׂרָאֵל. הוּא הִתְקִין שֶׁיְּהוּ מְכַבְּסִין בַּחֲמִישִּׁי מִפְּנֵי כְבוֹד הַשַּׁבָּת. הוּא הִתְקִין שֶׁיְּהוּ אוֹפִין פַּת בְּעַרְבֵי שַׁבָּתוֹת. שֶׁתְּהֵא פְרוּסָה מְצוּיָה לֶעָנִי. הוּא הִתְקִין שֶׁיְּהוּ אוֹכְלִין שׁוּם בְּלֵילֵי שַׁבָּתוֹת. שֶׁהוּא מַכְנִיס אַהֲבָה וּמוֹצִיא תַאֲוָה. הוּא הִתְקִין שֶׁיְּהוּ הַנָּשִׁים מְדַבְּרוֹת זוֹ עִם זוֹ בְּבֵית הַכִּסֵּא. הוּא הִתְקִין שֶׁתְּהֵא אִשָּׁה חוֹגֶרֶת בַּסִּינָר בֵּין מִלְּפָנֶיהָ בֵּין מִלְּאַחֲרֶיהָ. אָמַר רִבִּי תַנְחוּם בַּר חִיָיה. מִפְּנֵי מַעֲשֶׂה שֶׁאִירָע. מַעֲשֶׂה בְאִשָּׁה שֶׁבָּעֲלָהּ קוֹף מִכְּדַרְכָּהּ וּשְׁלֹא כְדַרְכָּהּ. הוּא הִתְקִין שֶׁתְּהֵא אִשָּׁה חוֹפֶפֶת וְסוֹרֶקֶת קוֹדֶם לְטַהֲרָתָהּ שְׁלֹשָׁה יָמִים. רִבִּי יוֹסֵה בְשֵׁם דְּבֵית רִבִּי יַנַּאי רִבִּי בָּא בַּר כֹּהֵן בְּשֵׁם רַב חוּנָה. כְּדֵי לַשַּׁבָּת וְלִשְׁנֵי יָמִים טוֹבִים שֶׁלְגָּלִיּוֹת. רִבִּי זְעוּרָה בְשֵׁם רַב יְהוּדָה. וְהוּא שֶׁהִגִּיעַ זְמַנָּהּ לִטְבוֹל בֵּנְתַּיִים. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. וַאֲפִילוּ הִגִּיעַ זְמַנָּהּ לִטְבוֹל בַּסּוֹף. וַהֲוָה רִבִּי זְעוּרָה מִסְתַּכֵּל בֵּיהּ. אָמַר לֵיהּ. מָה אַתְּ מִסְתַּכֵּל בִּי. מַה יָּדַעְתָּ וְלֹא נֵדָע תָּבִין וְלֹא עִמָּנוּ הוּא. אֲתַא רִבִּי אָחָא בְשֵׁם רִבִּי תַנְחוּם בֵּירִבִּי חִיָיה וְאָמַר טַעֲמָא. וַאֲפִילוּ הִגִּיעַ זְמַנָּהּ לִטְבוֹל בַּסּוֹף. אֲנִי אוֹמֵר. שֶׁמָּא מַעֲיָינָהּ רָחוֹק וְהִיא מַתְעַצֶלֶת וְאֵינָהּ טְהוֹרָה.

MISHNAH: One who reads the scroll either stands or sits. If one read it or two read it, one has fulfilled his obligation. On a place where one is used to recite a benediction, he has to recite the benediction; where one is used not to recite a benediction, he does not recite the benediction. On Monday, Thursday and Sabbath afternoon three are reading, no less and no more, and one does not conclude with a Prophet. The one who starts and the one who ends in the Torah recites the benediction, before or after. HALAKHAH: “One who reads the scroll either stands or sits,” etc. How? In the past? Therefore not a priori? But was it not stated, “it happened that Rebbi Meïr read it in the synagogue of Tiveon while sitting; he gave it to another who recited the benediction.” So is the Mishnah: one is permitted to read it standing; one is permitted to read it sitting. How may he give it to another who recited the benediction? One reads and another recites the benediction? Rebbi Huna in the name of Rav Jeremiah: from here that the hearer is like the reader. It is written. 22:16 . The Torah scroll found by the High Priest. , which the King of Judea read . But did not Shafan read it? But from here that the hearer is like the reader. Does one stand before a Torah scroll? Rebbi Ḥilkiah, Rebbi Simon in the name of Rebbi Eleazar: One stands before her son. 19:32 . Babli Qiddušin 33b . , not so much more before the Torah itself? The one who stands to read in the Torah, why does he stand? Because of its honor or the honor of the public? If you say, because of its honor, even in private. If you say, because of the honor of the public, even alone? If you would say so, he will be lazy and not read. Rebbi Samuel bar Rav Isaac went to a synagogue. A man stood up to translate while leaning on a pillar. He said to him, this is forbidden to you; just as it was given in trembling and fear so we have to treat it in trembling and fear. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw Huna (ed. L. Ginzberg) also reads הונא. standing up translating without putting up another person in his stead. He said to him, this is forbidden to you; just as it was given by an agent, so we have to treat it by an agent. Rebbi Jehudah bar Pazi went and turned it into a question, I was standing between the Eternal and you at that time to tell you the Eternal’s word . 5:5 . . Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw a teacher delivering the translation from a book. He said to him, this is forbidden to you; matters which were said orally orally, Onkelos in the East and an unknown Targum in the West, as part of the oral tradition made by Ezra into an organic part of Judaism. , matters which were said in writing in writing 60b . . 1:6 (Notes 104–109 , פ ) and Ḥagigah 1:8 (Note 189 , ח ). Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written. 34:27 . : by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. In Babli Giṭtin 60b , R. Simeon ben Laqish explains the verse as part of the covenant and states that written verses may not be recited by heart and oral traditions not written down as declared here at the end of the previous paragraph. . Rebbi Joḥanan and Rebbi Yudan bar Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said. The three underlined expressions are all unnecessary for the understanding of the sentence; these are interpreted as referring to the three divisions of oral law contained in the complete Torah. Babli 19b . : On them , and on them ; words, the words all, like all; ; Bible, Mishnah, Talmud, and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever . 1:10 . . 5:4 (Notes 143–148 , ב ); Tosephta 3:20 ( Babli Roš Haššanah 27a ). It was stated: Two should not read in the Torah and one translate. Rebbi Ze`ira said, because of the benediction. But was it not stated, not two shall translate and one read. Could you say, because of the benediction? But because [not] two voices enter one ear. It was stated: Two read in the Torah, but not two read in Prophets. Rebbi Ulla said, there are readers for the Torah, there are no readers in Prophets does not contradict the first; it refers to consecutive readers, not simultaneous ones. Readings from Prophets never are split among different readers. . It was stated: One reads in the Torah and one translates. Not one reads and two translate nor two read and one translates, nor two read and two translate. But in a Prophet, one reads and one translates, [or one reads] and two translate; not two read and two translate nor two read and two translate. In the Esther scroll, one reads and one translates, one reads and two translate; two read and one translates, or two read and two translate. Does translation obstruct? Rebbi Yose said, since we are seeing that rabbis come on fast-days and read but do not translate, this implies that the translation is not obstructing. Rebbi Jonah said, even though you are saying that the translation is not obstructing, if he makes an error one corrects him. 3:5 (Notes 85–87 , א ). Rebbi Jonah and Rebbi Jeremiah. One says, one repeats “vessels”. 26:2 ) by “vessel” instead of “basket”, the second one that of מצות ומרורים ( Num . 9:11 ) by “unleavened bread and vegetables.” . The other one says, one repeats “unleavened with vegetables” because you have to say “unleavened with bitter herbs”. We do not know who said what. Since Rebbi [Jonah] said 3:5, Note 84 , referring to the presentation of First Fruits in the Temple. , may one bring in large silver baskets, it shows that he must have said that one repeats “vessels”. One has to say “basket”. Rebbi Phineas said, one must repeat “fattened ones and young bulls” because one must say “bulls and young bulls.. 4:3 , in both Onkelos and Pseudo-Jonathan. ” From where the translation? Rebbi Ze`ira in the name of Rav Ḥananel: They read in the Scroll of the Torah . 8:8 . , that is the reading. Explained , that is the translation. Making sense , these are the accents. And understood the reading , this is the Masora, and some say, these are the decisions 2:8, Notes 325 ff. , and some say, these are the starts of verses 37b . . Rebbi Ze`ira in the name of Rav Ḥananel: Even an expert in the Torah like Ezra should not pronounce with his mouth and read as it is said about Baruch: And from his mouth he would read all these words to me and I was writing on a scroll with ink . 36:18 . . But was it not stated, “it happened that Rebbi Meïr was in Essia where there was no Esther scroll written in Hebrew, when he wrote it by heart and read it. One does not infer from emergency situations. But there are those who say that he wrote two. He wrote the first by heart, and copied the second one from the first one, put away the first and read from the second.” Rebbi Ismael ben Rebbi Yose says, I can write the entire Torah from memory. The Elder Rebbi Ḥiyya said, I can write the entire Torah for two minas` 85b. . How would he do it? He buys flax seed for two minas, sowed and harvested it, made ropes to catch deer and wrote the entire Torah on their hides. Rebbi heard it and said, happy is (the people) [the generation] to which you belong. How does one make the benediction for it? Zakkai the butcher in the name of Rebbi Joḥanan: “He Who fights your fight, and Who avenges your vengeance, your Savior, and your Redeemer from all your oppressors.” So far at the end; at the start? It is like all other commandments of the Torah. Just as all other commandments of the Torah require a benediction at the start, so this one also requires a benediction at the start. 7:1, Notes 40–52 ( ב ). For Torah there is written a benediction before, but no benediction is written after. What is written before it? For I am invoking the name of the Eternal, attribute greatness to our God . 32:3 . . For food there is written a benediction after, but no benediction is written before. What is written after it? You will eat and be satiated, then you must praise . 8:10 . . From where that which is said about one on the other and vice-versa? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The Name is mentioned in both verses as parallel expressions. The formal definition of the school of R. Ismael is that if one has a tradition that two equal or synonymous expressions are written in the Torah for purposes of comparison and if these two words are not used for any other inference, then all laws connected with one word apply to the other and vice-versa. The derivation here does not fulfill these conditions; hence, it is labelled to follow the rules of R. Aqiba who is not known to require too much formality in case the verse is used to give a biblical base to an old tradition. . Just as the Name that is mentioned concerning Torah implies a benediction before, so the Name that is mentioned concerning food implies a benediction before. And just as the Name that is mentioned concerning food implies a benediction after, so the Name that is mentioned concerning Torah implies a benediction after. That follows Rebbi Aqiba. How following Rebbi Ismael on Leviticus. ? Rebbi Joḥanan in the name of Rebbi Ismael, an inference de minore ad majus 21a ) quotes the following in the name of R. Joḥanan only and points out that the application here is not justified since it is self-contradictory. The Yerushalmi seems to be of the opinion that in the formulation given here, with “not more stringent” instead of “less stringent”, the argument is logically admissible. . If food that needs no explicit benediction before, needs a benediction afterwards, regarding Torah which needs a benediction before, it is only logical that it should need a benediction afterwards. That works for Torah; what about food? If Torah which needs no benediction afterwards, needs a benediction before, regarding food which needs a benediction afterwards, it is only logical that it should need a benediction before. Rebbi Isaac and Rebbi Nathan say, For he will recite the benediction over the sacrifice and after that the invited guests will eat . 9:13 . In the Babli ( Berakhot 48b ) and in the Mekhilta dR. Ismael (Ba 16, ed. Horovitz-Rabin p. 61) this is given in the name of R. Nathan only. A verse from Samuel (Biblical but not Pentateuchal) cannot prove a commandment but can prove a practice. . Rebbi Nathan said, you shall serve the Eternal, your God, and give praise for your bread and your water . 23:25 . In the Babli and the Mekhilta, this appears in the name of Rebbi Isaac. ; when is it called your bread and your water, before you eat. The switch from third to first person is awkward in any case. In the Babli (in particular, in the Sephardic incunabula print) it is spelled out: Do not read וּבֵרַךְ He will bless but וּבָרֵךְ “and praise”. The Bible Concordance of G. Lisowsky (Stuttgart 1958) takes the verse, as it stands, to mean You shall serve the Eternal, your God, and praise for your bread and your water, then I will remove sickness from your midst . One may recite a benediction on one’s bread and one’s water only before it is consumed; afterwards one may speak only of nourishment and sustenance. . Rebbi said, if he has to give praise when he ate and is satiated, so much more at a time when he is hungry for food. That is for food, what about Torah? If food, which sustains only temporary life, needs a benediction before and after, Torah, which sustains eternal life, so much more. Rebbi Ze`ira asked: These three that are called, how are you treating them? As three who ate together or as three who ate each one for himself? If you treat them as three who ate together then the first one recites the benediction before, the last one recites the benediction after, and the middle one does not recite any benediction at all. If you treat them as three who ate each one for himself then even the middle one recites benedictions before and after. Rebbi Samuel ben Eudaimon said, they did learn the benedictions for the Torah from Grace only in public. 1:8 ) one benediction in the morning is enough to cover all Torah study during the day and evening; one does not have to recite a new benediction for study after an interruption. . If in public, then in private one should not recite any benediction! Rebbi Abba Mari, the brother of Rebbi Yose, said: They made it equal to other commandments of the Torah. Just as other commandments of the Torah need benedictions, this also needs a benediction. 32:3 , is clearly addressed to the public and, therefore, not applicable to private study. . Rebbi Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon 82a . . He instituted immersion for people with emissions of semen 3:4. . He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire. He instituted that women should talk with one another in the toilet 19a , this is a late institution of R. Yose (the Tanna) in Sepphoris. . He instituted that a woman wear an apron 92a ) explains as underpants. front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse. He instituted that a woman may wash and comb her hair up to three days before her purity. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Ze`ira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end. Then Rebbi Ze`ira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us 15:9 . ? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

וּבְרָאשֵׁי חֳדָשִׁים וּבְחוֹלוֹ שֶׁל מוֹעֵד קוֹרִין אַרְבָּעָה. אֵין פּוֹחֲתִין מֵהֶן וְאֵין מוֹסִיפִין עֲלֵיהֶן וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. רַב חוּנָה אָמַר. שְׁלֹשָׁה קְרוּיוֹת שֶׁבַּתּוֹרָה לֹא יִפְחֲתוּ מֵעֲשָׂרָה פְסוּקִים. חִזְקִיָּה אָמַר. כְּנֶגֶד עֲשֶׂרֶת הַדִּיבְּרוֹת. [וְהָא תַנִּינָן. בַּיּוֹם הָרִאשׁוֹן בְּרֵאשִׁית וִיְהִי רָקִיעַ. וְהָא לֵית בְּהוֹן אֶלָּא תְמַנְיָיא. רִבִּי אִידִי אוֹמֵר. אִיתְפַּלְּגוֹן כַּהֲנָא וָאַסִּי. חַד אָמַר. חוֹזֵר. וְחוֹרָנָא אָמַר. חוֹתֵךְ. מָן דְּמַר. חוֹזֵר. חוֹזֵר שְׁנֵי פְסוּקִים. וּמָן דָּמַר. חוֹתֵךְ. וַיְהִי עֶרֶב וַיְהִי בֹקֶר פָּסוּק בִּפְנֵי עַצְמוֹ. וְהָא תַנִּינָן. בַּשֵּׁנִי יְהִי רָקִיעַ וְיִקָּווּ הַמַּיִם. מָאן דְּאָמַר. חוֹזֵר. חוֹזֵר שְׁנֵי פְסוּקִים. וּמָן דָּמַר. חוֹתֵךְ. אֶפִילוּ חוֹתֵךְ אֵין בּוֹ. הָתִיב רִבִּי פִלִּיפִּי בַּר פְּרוֹטָה קוֹמֵי רִבִּי יוֹנָה. הֲרֵי פָּרָשַׁת עֲמָלְק. אָמַר לֵיהּ. שַׁנְיָיא הִיא. שֶׁהִיא סִדּוּרָהּ שֶׁלְ יוֹם.] הָתִיב רִבִּי לָעְזָר בַּר מְרוֹם. וְהָא תַאנֵּי. הַמַּפְטִיר בַּנָּבִיא לֹא יִּפְחוֹתּ מֵעֶשְׂרִים וְאֶחָד פְּסוּקִים. וְיִהְיוּ עֶשְׂרִים וּשְׁלֹשָׁה. תְּלָתָא עֲשָׂרָה וּתְלָתָא עֲשָׂרָה וְחַד שְׁלֹשָׁה.

MISHNAH: On New Moon’s Days and on the intermediate days of holidays four are reading, no less and no more, and one does not close with a reading from Prophets. The ones who start and finish the Torah reading recite the benediction before and after the reading. This is the principle: four are reading on any {day} when there is musaf sacrifice as prescribed in Num . 28–29 , or in Mishnaic times a musaf prayer after the reading from the Torah. and it is not a holiday. HALAKHAH: 4:3, Notes 141–148. Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses. Ḥizqiah said, corresponding to the Ten Commandments [But did we not state, “on Sunday, In the Beginning and there shall be a spread ”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse. But did we not state, “on Monday, there shall be a spread and the waters shall come together ”? He who says that he repeats, he repeats two verses. He who says he splits, he could not split. Rebbi Philippos ben Protos objected before Rebbi Jonah, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day.] Rebbi Eleazar from Merom asked, was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses. Should there not be 23? Three for ten, three for ten, and one three.

זֶה הַכְּלָל כָּל שֶׁיֵּשׁ בּוֹ מוּסָף וְאֵינוֹ יוֹם טוֹב קוֹרִין אַרְבָּעָה. בְּיוֹם טוֹב חֲמִשָּׁה. בְּיוֹם הַכִּיפּוּרִים שִׁשָּׁה. בְּשַׁבָּת שִׁבְעָה. אֵין פּוֹחֲתִין מֵהֶן אֲבָל מוֹסִיפִין עֲלֵיהֶן וּמַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ: וּבְיוֹם הַכִּיפּוּרִים שִׁשָּׁה. אִית תַּנָּיֵי תַנֵּי. שִׁבְעָה. מָאן דְּאָמַר. שִׁשָּׁה. מִפְּנֵי הַתְּפִילָּה. מָאן דְּאָמַר. שִׁבְעָה. כְּהָדָא דְתַנֵּי. בַּשַּׁבָּת מְמַהֲרִים לָבוֹא וּמְמַהֲרִין לָצֵאת. בְּיוֹם טוֹב מְאַחֲרִין לָבוֹא וּמְמַהֲרִין לָצֵאת. בְּיוֹם הַכִּיפּוּרִים מְמַהֲרִין לָבוֹא וּמְאַחֲרִין לָצֵאת. הַלָּעוֹזוֹת לָא נָהֲגוּ כֵן. אֶלָּא אֶחָד קוֹרֵא כָל הַפָּרָשָׁה כוּלָּהּ. הָיָה יוֹדֵעַ אֶחָד אֶת הַפָּרָשָׁה קוֹרֵא אֶת כּוּלָּהּ. שִׁבְעָה יוֹדִעִין שְׁלֹשָׁה פְסוּקִין כּוּלְּהוֹן קְרָאֵיי. אֶחָד יוֹדֵעַ שְׁלֹשָׁה פְסוּקִים קָרִי וַחֲזַר קָרִי. רִבִּי זְעוּרָה בְשֵׁם רַב יִרְמְיָה. הָעֶבֶד עוֹלֶה לְמִינְיָין שִׁבְעָה. וַיְדַבֵּר עוֹלֶה מִשְּׁלֹשָׁה פְסוּקִים. לֹא כֵן אָמַר רִבִּי חָמָא בַּר עוּקֵּבָּה בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. אָסוּר לְלַמֵּד אֶת עַבְדּוֹ תוֹרָה. תִּיפְתָּר. שֶׁלָּמַד מֵאֵילָיו אוֹ שֶׁלִּימְּדוֹ רַבּוֹ כְטָבִי. רִבִּי חֶלְבּוֹ רִבִּי מַתָּנָה שְׁמוּאֵל בַּר שִׁילַת בְּשֵׁם רַב. שִׁבְעָה חוּץ מִן הַמַּפְטִיר. הָתִיב רִבִּי חֲנַנְיָה בֶּן פָּזִי. וְהַתַנִּינָן. הַמַּפְטִיר בַּנָּבִיא לֹא יִּפְחוֹתּ מֵעֶשְׂרִים וְאֶחָד פְּסוּקִין. הוּא אָמְרָהּ וְאָמַר טַעַם. בְּשֶׁאֵין שָׁם תּוּרְגְּמָן. אֲבָל אִם יֵשׁ שָׁם תּוּרְגְּמָן קֹרְאִים שְׁלֹשָׁה. אָמַר רִבִּי חֶלְבּוֹ קוֹמֵי רִבִּי אַבָּהוּ קוֹמֵי רִבִּי יוֹחָנָן. קָרְאֵיי תְּלָתָה. אָמַר לֵיהּ. [וְ]לֹא (הוּא) [יְהֵא] רִבִּי יוֹחָנָן כְּתוּרְגְּמָן.

MISHNAH: On a holiday five, on the Day of Atonement six, on the Sabbath seven, no less but one may add to them, and one closes with a reading from Prophets. The ones who start and finish the Torah reading recite the benediction before and after the reading. HALAKHAH: “And on the Day of Atonement six.” There are Tannaim who state, seven. He who says six, because of the prayer. He who says seven, following what was stated, on a Sabbath one comes early and leaves early; on a holiday one comes late and leaves early, on the Day of Atonement one comes early and leaves late. The Greek speakers did not use to do this, but a single person reads the entire portion. If one knew the portion he reads it completely. If of seven persons each one knows three verses, they all read. If one knows three verses he reads them repeatedly. Rebbi Ze`ira in the name of Rav Jeremiah, a slave is counted for the count of seven; “and spoke” is counted as one of three verses, is counted as a full verse of the required three. Babli 21b . . But did not Rebbi Ḥama bar Uqba say in the name of Rebbi Yose ben Rebbi Ḥanina, it is forbidden to teach Torah to one’s slave28a . ? Explain it if he learned it by himself or that his master taught him like Tabi. Rebbi Ḥelbo, Rebbi Mattanah, Samuel bar Shilat in the name of Rav: Seven not counting the closer. Rebbi Ḥananiah ben Pazi objected, did we not state, the one who reads the conclusion from Prophets should not do less than 21 verses? He said it and he gave the reason, if there is no translator. But if there is a translator, one has to read three. Rebbi Ḥelbo said before Rebbi Abbahu, before Rebbi Joḥanan they are reading three. He said to him, (is not) [should not be] Rebbi Joḥanan like a translator?

אֵין פּוֹרְסִין עַל שְׁמַע וְאֵין עוֹבְרִין לִפְנֵי הַתֵּיבָה וְאֵין נוֹשְׂאִין כַּפֵּיהֶם וְאֵין קוֹרִין בַּתּוֹרָה וְאֵין מַפְטִירִין בַּנָּבִיא וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וַחֲתָנִים וְאֵין מְזַמְּנִין עַל הַמָּזוֹן בַּשֵּׁם פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת תִּשְׁעָה וְכֹהֵן. וְאָדָם כַּיּוֹצֵא בָּהֶן: מִכֵּיוָן דְּתַנִּינָן. אֵין פּוֹרְסִין אֶת שְׁמַע פָּחוֹת מֵעֲשָׂרָה. וְלֵיי דָא מִילָּה תַנִּינָן. אֵין עוֹבְרִין לִפְנֵי הַתֵּיבָה פָּחוּת מֵעֲשָׂרָה. לָכֵן צְרִיכָה. כְּהָדָא דְתַנֵּי. אֵין פּוֹרְסִין אֶת שְׁמַע פָּחוֹת מֵעֲשָׂרָה. הִתְחִילוּ בָעֲשָׂרָה וְהָלְכוּ לָהֶן מִקְצָתָן גּוֹמֵר. אֵין עוֹבְרִין לִפְנֵי הַתֵּיבָה פָּחוֹת מֵעֲשָׂרָה. הִתְחִילוּ בָעֲשָׂרָה וְהָלְכוּ לָהֶן מִקְצָתָן גּוֹמֵר. אֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן פָּחוֹת מֵעֲשָׂרָה. הִתְחִילוּ בָעֲשָׂרָה וְיָצְאוּ לָהֶן מִקְצָתָן גּוֹמֵר. אֵין קוֹרְאִין בַּתּוֹרָה פָּחוֹת מֵעֲשָׂרָה. הִתְחִילוּ בָעֲשָׂרָה וְיָצְאוּ לָהֶן מִקְצָתָן גּוֹמֵר. אֵין מַפְטִירִין בַּנָּבִיא פָּחוֹת מֵעֲשָׂרָה. הִתְחִילוּ בָעֲשָׂרָה וְיָצְאוּ לָהֶם מִקְצָתָן גּוֹמֵר. וְעַל כּוּלָּם הוּא אוֹמֵר. וְעוֹזְבֵי יי יִכְלוּ. אֶין עוֹשִׂין מַעֲמָד וּמוֹשָׁב. עִמְדוּ יְקָרִים. שְׁבוּ יְקָרִים. שִׁבְעָה פְעָמִים. אֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וַחֲתָנִים. תַּנֵּי. אוֹמְרִים בִּרְכַת חֲתָנִים כָּל שִׁבְעָה. רִבִּי יִרְמְיָה סְבַר מֵימַר. מַפְקִין כַּלָּתָה כָל שִׁבְעָה. אָמַר לֵיהּ רִבִּי יוֹסֵה. וְהָא תַנֵּי רִבִּי חִיָיה. אוֹמֵר בִּרְכַּת אֲבֵילִים כָּל שִׁבְעָה. אִית לָךְ מֵימַר. מַפְקִין מֵיתָא כָל שִׁבְעָה. מַאי כְדוֹן. מַה כָאן מְשַׂמֵּחַ עִמּוֹ אַף כָּאן מְנַחֵם עִמּוֹ. מַה כָאן מַזְכִּירִין אַף כָּאן מַזְכִּירִין. אִית תַּנָּיֵי תַנֵּי. אֵין אֲבֵילִים עוֹלִין מִן הַמִּינְיָין. [וְאִית תַּנּוֹיֵי תַנֵּי. אֲבֵלִים עוֹלִים מִן הַמִּנְיָין.] אָמַר רִבִּי אָבוּנָה. מָאן דְּאָמַר. אֵין אֲבֵלִים עוֹלִין מִן הַמִּינְיָין. בַּאֲבֵילֵי אוֹתוֹ הַמֵּת. מָאן דְּאָמַר. אֲבֵילִים עוֹלִין מִן הַמִּינְיָין. בַּאֲבֵילֵי מֵת אַחֵר. וְהָא תַנֵּי. יוֹצֵא לְהִתְנַחֵם אֲבָל לֹא לְנַחֵם. תַּנֵּי שְׁמוּאֵל. אֵין קִידּוּשׁ הַחוֹדֶשׁ אֶלָּא בַעֲשָׂרָה. רִבִּי בָּא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. נֶאֱמַר כָּאן עֵדָה וְנֶאֱמָר לְהַלָּן עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת. מָה עֵדָה הָאֲמוּרָה לְהַלָּן עֲשָׂרָה אַף כָּאן עֲשָׂרָה. אָמַר רִבִּי סִימוֹן. נֶאֱמַר כָּאן תּוֹךְ וְנֶאֱמָר לְהַלָּן וַיָּבֹאוּ בְּנֵי יִשְׂרָאֵל לִשְׁבּוֹר בְּתוֹךְ הַבָּאִים. מַה תּוֹךְ שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה אַף כָּאן עֲשָׂרָה. אָמַר לֵיהּ רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. אם מִתּוֹךְ אַתְּ לָמֵד. סַגִּין אִינּוּן. [אֶלָּא נֶאֱמַר כָּאן בְּנֵי יִשְׂרָאֵל וְנֶאֱמָר לְהַלָּן בְּנֵי יִשְׂרָאֵל. מַה לְהַלָּן עֲשָׂרָה אַף כָּאן עֲשָׂרָה.]. וּבַקַּרְקָעוֹת תִּשְׁעָה וְכֹהֵן. כְּנֶגֶד עֲשָׂרָה כֹהֲנִים הָאָמוּרִין בַּפָּרָשָׁה. וְיִהְיוּ כוּלָּם כֹּהֲנִים. רִיבּוּי אַחַר רִיבּוּי לְמָעֵט. וְיִהְיוּ כוּלָּן יִשְׂרָאֵל. אֵין הַפָּרָשָׁה יוֹצְאָה בְלֹא כֹהֵן. עַד כְּדוֹן. בַּמַּקְדִּישׁ גּוּפָהּ שֶׁלְשָׂדֶה. אָמַר. דְּמֵי שָׂדִי עָלַי. נִישְׁמְעִינָהּ מִן הָדָא. עֲרָכִים הַמִּיטַּלְטְלִין בִּשְׁלשָׁה. וְיֵשׁ עֲרָכִים שֶׁאֵינָן מִיטַּלְטְלִין. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּר אַבָּא בְשֵׁם רִבִּי חֲנִינָה. בָּאוֹמֵר. הֲרֵי עֶרְכִּי עָלַי. וּבָא לְסַדְּרוֹ מִן הַקַּרְקַע. שָׁמִין לוֹ בָעֲשָׂרָה. מִן הַמִּיטַּלְטְלִין. שָׁמִין לוֹ בִּשְׁלשָׁה. הָאוֹמֵר. הֲרֵי עֶרְכִּי עָלַי. אֵינוֹ כָאוֹמֵר. דְּמֵי שָׂדִי עָלַי. אֲבָל אִם אָמַר. הֲרֵי עָלַי מֵאָה מְנָה לַהֶקְדֵּשׁ. שָׁמִין לוֹ בִּשְׁלשָׁה. לִכְשֶׁיַּעֲשִׁיר. נִידוֹן בְּהֶשֶׂג יָד. תַּנֵּי. עֲבָדִים וּשְׁפָחוֹת וּמִּיטַּלְטְלִין אֵין לָהֶם אִיגֶּרֶת בִּיקּוֹרֶת. מָהוּ אִיגֶּרֶת בִּיקּוֹרֶת. רִבִּי יוּדָה בַּר פָּזִי אָמַר. אַכְרָזָה. עוּלָּא בַר יִשְׁמָעֵאל אָמַר. עֲבָדִים שֶׁלֹּא יִבְרְחוּ. שְׁטָרוֹת וּמִּיטַּלְטְלִין שֶׁלֹּא יִיגָּנֵבוּ. רִבִּי בָּא בַר כֹּהֵן בְּעָא קוֹמֵי רִבִּי יוֹסֵה. לֵית הָדָא אָמְרָה שֶׁעֲבָדִים נִפְדִּין בִּשְׁלֹשָׁה. אָמַר לֵיהּ. אִין. אָמַר לֵיהּ. וְהָא תַנִּינָן וּבַקַּרְקָעוֹת תִּשְׁעָה וְכֹהֵן וְאָדָם כַּיּוֹצֵא בָהֶן. אָמַר לֵיהּ. אָדָם דְּהָכָא בֶּן חוֹרִין הוּא. חִינְנָה בַר שֶׁלֶמְיָה בְּשֵׁם רַב. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי וּבְעָא מֵיעֲבַד כְּרַבָּנִן. אֲמַר לוֹ רִבִּי לָעְזָר בֶּן פְּרָטָא בֶּן בְּנוֹ שֶׁלְרִבִּי לָעְזָר בֶּן פְּרָטָא. רִבִּי. לֹא כָּךְ לִימַּדְתַּנִי בִשֵׁם זְקֵינֶיךָ. אֶלָּא אִם כֵּן עָשׂוּ אִיגֶּרֶת בִּיקּוֹרֶת. וַחֲזַר בֵּיהּ וַעֲבֲד כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.

MISHNAH: One does not split the Shema` ” as the regular synagogue service leading to the public recitation of the Shema` and the following Amidah . The Yerushalmi Halakhah clearly supports Maimonides. , nor stand in front of the Ark. , nor lift his hands. nor read in the Torah, nor close with Prophets, nor proceed standing and sitting, nor recite benedictions for mourners or bridegrooms, nor say Grace invoking the Name, with less than ten attendants; in matters of real estate. 27:14–25 ; Tractate Arakhin . nine and a Cohen, and similarly about humans. 27:1–8 ), 9 lay people and 1 Cohen also are required. . HALAKHAH: Since we had stated, “one does not spread out the Shema` with less than ten attendants”, for which purpose did we state, “one does not stand before the Ark with less than ten attendants”? It is necessary for what was stated, “one does not spread out the Shema` with less than ten attendants; if they started with ten and some left, he finishes. One does not stand before the Ark with less than ten attendants; if they started with ten and some left, he finishes. One does not lift his hands with less than ten attendants; if they started with ten and some left, he finishes. One does not read in the Torah with less than ten attendants; if they started with ten and some left, he finishes. One does not close with Prophets with less than ten attendants; if they started with ten and some left, he finishes. About all these He says, those who abandon the Eternal will disappear .. 1:28 . Cf. Babli Berakhot 8a , bottom. ” “One does not proceed standing and sitting.” Stand, dears; sit down, dears, seven times. “One does not recite benedictions for mourners or bridegrooms.” 1:1, Notes 78–83 . It was stated, the marriage benedictions are said all seven days. Rebbi Jeremiah wanted to say that one re-enacts the marriage all seven days. Rebbi Yose said to him, did not Rebbi Ḥiyya state, the benedictions for mourners are said all seven days? Can you say that one buries the dead all seven days? How is that? Since here he enjoys with him, so there he consoles with him. As here one remembers, so there one remembers. There are Tannaim who state, the mourners are not counted in the quorum. [There are Tannaim who state, the mourners are counted in the quorum.] Rebbi Abuna said, he who said, the mourners are not counted in the quorum, the mourners of this deceased. He who said, the mourners are counted in the quorum, the mourners of another deceased. But was it not stated, he leaves to be comforted but not to comfort? Samuel stated, the sanctification of the New Moon is only by ten {attendants}1:2 (Note 120 ) this is quoted as Amoraic statement of Samuel. It is not the determination of the day of the New Moon, which can be made by a competent court of three, but the solemn declaration of the start of a new month. . 91(1 ). Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community . Since “community” mentioned there are ten, so also “community” mentioned here are ten. 19:2 reads, speak to the community of Israel, you shall be holy . From this one wants to prove that all matters called “holy” need a community of at least ten adult males. Since the ten bad scouts are called a “bad community” in Num . 14:17 , it follows that in Pentateuchal usage a group is called “community” if it has 10 members. Since we do not find the expression used for a smaller number, 10 is the required minimum. Babli 23b . . Rebbi Simon said, it is said here, in midst, and it is said there. 42:5 . , the sons of Israel came to buy in midst of the comers . Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten22:32 : I shall be sanctified in the midst of the Children of Israel . One intends to prove that God may be sanctified by any group of at least 10 of the Children of Israel. . Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many22:32 is the conclusion of statements about the Temple service, it may refer to all the people and therefore require a minimum of 600’000 people, or it may refer to the large number of times the lexeme “in the midst” is used in the Pentateuch, from which nothing can be inferred. . [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten.. 27:8 , 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10. ] “In matters of real estate. 27:14–25 ; Tractate Arakhin . nine and a Cohen.” Corresponding to the ten times “Cohen” is mentioned in the paragraph. 27:8 , 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10. . Then should they not all be Cohanim? An inclusion after an inclusion is an exclusion43a . . Then could they all be Israel? The paragraph has no result without a Cohen. That is, if one dedicated the body of a field. But if he said, I am vowing the value of my field for the Temple, 1:4, discussing Mishnah 1:4 quoted in this sentence. let us hear from the following: “Appraisal of movables by three {appraisers}.” Do there exist appraisals not of movables27:1–8 . Money always is movable. ? Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: If somebody says, I am vowing my appraisal, and comes to settle his debt by real estate, one appraises it by ten {persons}, by movables by three4:4 , movables by Sanhedrin 1:4. . Is one who says, I am vowing my appraisal not like one who says, I am vowing my field’s value? But if he said, I am vowing a hundred mina for the Temple, one appraises him by three. Should he become rich, he will be judged by what he can afford27:8 ), not for dedications of specified sums. The reduction, based on what he can afford, is determined by a committee of three which must include a Cohen. If the poor person paid only part of the reduced sum and then becomes rich, the original sum is reinstated as soon as he can afford it. If the poor person made his vow (in the Megillah version for 100 minas) in order to induce God to make him rich so he may fulfill his vow, it might be in the interest of the Temple to wait with the collection of the debt until the person became affluent. . 1:4, Note 258 . The origin of these paragraphs is in Ketubot 11:6 , explained there in Notes 116–128 . The final paragraph, while also found in Sanhedrin , makes sense only in Ketubot . It was stated: One does not make public tender for slaves, and girl slaves, and movables. What is public tender? Rebbi Jehudah ben Pazi said, announcement. Ulla bar Ismael said, slaves lest they flee, securities and movables lest they be stolen. Rebbi Abba bar Cohen asked before Rebbi Yose: Does this not imply that a slave be redeemed in front of three people? He answered him, yes. But did we not state: “Real estate nine and a Cohen. The same holds for humans”? He answered him, but the human here is a free person. Ḥanania bar Šelemiah in the name of Rav: A case came before Rebbi who wanted to act following the rabbis. Rebbi Eleazar ben Proteus, the grandson of Rebbi Eleazar ben Proteus, said to him: Rebbi, did you not teach us in your grandfather’s name, “except if he offered public tender”? He answered, yes, changed his mind, and acted following Rabban Simeon ben Gamliel.

הַקּוֹרֵא בַּתּוֹרָה לֹא יִפְחוֹת מִשְּׁלֹשָׁה פְּסוּקִים. וְלֹא יִקְרָא לַמְתוּרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד וּבַנָּבִיא שְׁלֹשָׁה. אִם הָיוּ שְׁלָשְׁתָּן שָׁלֹשׁ פָּרָשִׁיּוֹת קוֹרִין אֶחָד אֶחָד. מְדַלְּגִין בַּנָּבִיא וְאֵין מְדַלְּגִין בַּתּוֹרָה. וְעַד כַּמָּה הוּא מְדַלֵּג עַד כְּדֵי שֶׁלֹּא יַפְסִיק הַתּוּרְגְּמָן: רִבִּי בָּא בְּרֵיהּ דְּרִבִּי חִיָיה בַּר בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הָיָה קוֹרֵא בַתּוֹרָה וְנִשְׁתַּתֵּק. זֶה שֶׁהוּא עוֹמֵד תַּחְתָּיו יַתְחִיל מִמָּקוֹם שֶׁהִתְחִיל הָרִאשׁוֹן. אִין תֵּימַר. מִמָּקוֹם שֶׁהִפְסִיק. הָרִאשׁוֹנִים נִתְבָּרְכוּ לִפְנֵיהֶן וְלֹא נִתְבָּרְכוּ לְאַחֲרֵיהֶן. הָאַחֲרוֹנִים נִתְבָּרְכוּ לְאַחֲרֵיהֶן וְלָא נִתְבָּרְכוּ לִפְנֵיהֶן. וְכָתוּב תּוֹרַת יי תְּמִימָה שֶׁתְּהֵא כוּלָּהּ תְּמִימָה. הָיְתָה הַפָּרָשָׁה שֶׁלְחֲמִשָּׁה פְסוּקִים קוֹרֵא אֶת כּוּלָּהּ. לֹא עָשָׁה כֵן אֶלָּא קָרָא שְׁלֹשָׁה. זֶה שֶׁהוּא עוֹמֵד [תַּחְתָּיו] צָרִיךְ לִקְרוֹת שְׁנֵי פְסוּקִים הַאַחֲרוֹנִים וּשְׁלֹֹשָׁה מִפָּרָשָׁה הָאַחֶרֶת לֹא עָשָׂה כֵן מָהוּ שֶׁיְּעַכֵּב. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה סָלְקוּן מֵיחְמֵייהּ אַפִּין לְאָחוֹי דִּיהוּדָה בַּר תַּמּוּזָה קְרִיבֵיהּ דֵּרִבִּי יוֹסֵה בֶּן חֲנִינָה בִּכְנִישְׁתָּא דְּסוֹבַנְיָיא וַהֲוָה תַּמָּן רִבִּי יִרְמְיָה וְעִכֵּב. אָמַר רִבִּי יוֹנְה לְרִבִּי יוֹסֵה. וְכוֹפִין. אָמַר לֵיהּ. וְהָא רַבָּךְ מְעַכֵּב. רִבִּי יִרְמְיָה רִבִּי שִׁמְעוֹן שָׁרָה רִבִּי חִינְנָא בַּר אַנְדְּרֵיי בְשֵׁם רִבִּי זַכַּיי דְּכָבוּל. טָעָה בֵּין תֵּיבָה לְתֵיבָה מַחֲזִירִין אוֹתוֹ. אָמַר רִבִּי יִרְמְיָה לְרִבִּי זְעוּרָה. וְעָבְדִין כֵּן. אָמַר לֵיהּ. וְאַדַּיִין אַתְּ לְזוֹ. אֲפִילוֹ טָעָה בִּין אִם לִוְאִם מַחֲזִירִין אוֹתוֹ. רִבִּי שִׁמְעוֹן סַפְרָא דְטֶרְבֶּנְתְ אָמְרוּן לֵיהּ בְּנֵי קַרְתֵּיהּ. קְטַע בְּדִיבִּירַיָיא דִּיקְרוּנוּן בְּנֵינָן. אֲתַא שְׁאַל לְרִבִּי חֲנִינָה. אֲמַר לֶיהּ. אִין קְטָעִין רֵישָׁךְ לָא תִשְׁמַע לוֹן. וְלָא שָׁמַע לוֹן וְשָׁרוֹן לֵיהּ מִן סַפְרוּתֵהּ. בָּתַר יוֹמִין נְחַת לְהָכָא. קָם עִימֵּיהּ רִבִּי שִׁמְעוֹן בֶּן יוֹסִינָה. אָמַר לֵיהּ. מַה אַתְּ עֲבִיד בְּהַהוּא קַרְתָּךְ. וְתַנֵּי לֵיהּ עוֹבְדָא. אָמַר לֵיהּ. וְלָמָּה לֹא שָׁמַעַת לוֹן. אָמַר לֵיהּ. וְעָבְדִין כֵּן. אָמַר לֵיהּ. וְלִינָן מְקַטְּעִין לוֹן בְּסִידְרָא. אָמַר לֵיהּ. וְלִינָן חָזְרִין וְכָלְלִין לוֹן. אָמַר רִבִּי זְעוּרָה. אִילּוּ הֲוָה הַהוּא סַפְרָא בְיוֹמוֹי מַנִּיתֵיהּ חֲכִים. רַב אָמַר. כְּגוֹן הוֹי רָב אֶת יוֹצְרוֹ. מְדַלְּגִין בַּנָּבִיא וְאֵין מְדַלְּגִין בַּתּוֹרָה. מְדַלְּגִין בַּנָּבִיא. אֵין מְדַלְּגִין מִנָּבִיא לְנָבִיא. וּבְנָבִיא שֶׁלְשְׁנֵים עָשָׂר מוֹתָּר. אֵין מְדַלְּגִין בַּתּוֹרָה. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. שֶׁאֵין גּוֹלִים סֵפֶר תּוֹרָה בָּרַבִּים. רִבִּי יוֹסֵה בָעֵי. הַגַּע עַצְמָךְ שֶׁהָיְתָה פָרָשָׁה קְטַנָּה. אָמַר לֵיהּ. כְּדֵי שֶׁיַּשְׁמִעוּ אֶת יִשְׂרָאֵל הַתּוֹרָה עַל סֶדֶר. וְהָא תַנִּינָן. קוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר. שַׁנְיָיא הִיא. שֶׁהוּא סִדְרוֹ שֶׁל יוֹם. תֵּדַע לָךְ. דְּאָמַר רִבִּי שְִׁמְעוֹן בֶּן לָקִישׁ. בְּכָל מָקוֹם אֵינוֹ קוֹרֵא עַל פֶּה. וְהָכָא קוֹרֵא עַל פֶּה. רִבִּי יוֹסֵה מְפַקֵּד לְבַר עוּלָּא חַזְּנָא דִכְנִישְׁתָּא דְּבַבְלָיָיא. כַּד דְּהִיא הָדָא אוֹרִיָיא תְּהַוֵּי גְוִילָא אֲחוֹרֵי פָרוֹכְתָא. כַּד דְּאִיּנּוּן תַּרְתֵּיי תִּי מְיַיבֵּל חָדָא [וּמַיְיתֵי חָדָא]. עַד אֵיכָן. אָמַר רִבִּי אָחָא. כְּגוֹן פָּרָשַׁת יְהוֹיָדָע כֹּהֵן גָּדוֹל.

MISHNAH: One who reads in the Torah may not read less than three verses. He should not read for the translator more than one verse, but in Prophets three. If all three were three paragraphs he reads them singly. 45:8–10 can be read only in single sentences. While in the translation of Torah one requires exactitude, in Prophets one requires clarification of the meaning; but different paragraphs usually have different emphasis. . One skips in Prophets but one does not skip in the Torah. How far may he skip? As long as the translator did not stop. HALAKHAH: 5:4 (Notes 141,142, ב ). Rebbi Abba, the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If one became paralyzed while reading in the Torah, the one who steps in for him should start from the place the first one started. For if you would say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written. 19:8 . The Torah of the Eternal is perfect , that it should be totally perfect. If the paragraph was of five verses, he reads all of them. If he did not do so, the following one has to read the two last verses and three from the next paragraph. If he did not do this, does it obstruct? Rebbi Jonah and Rebbi Yose went to visit the brother of Jehudah bar Tammuza the relative of Rebbi Yose ben Ḥanina in the synagogue of the neck-cloth makers. Rebbi Jeremiah was there and he stopped them. Rebbi Jonah said to Rebbi Yose, does one force? He answered him, here your teacher is stopping them. Rebbi Jeremiah, Rebbi Simeon Shara, Rebbi Ḥinena bar Andreas in the name of Rebbi Zakkai from Kabul: If he erred between one word and another one lets him repeat. Rebbi Jeremiah said to Rebbi Ze`ira, does one act like this? He told him, is that still a problem for you? Even if he erred between if and and if one makes him repeat. The people of his town told Rebbi Simeon, the teacher of Terbenth, cut the sentences which our sons are reading. He went and asked Rebbi Ḥanina, who told him, do not listen to them even if they cut off your head. He did not listen to them and they freed him from his teaching position. After some time he came down here. Rebbi Simeon ben Yosina associated with him. He asked him, what goes on in your town? He told him the affair. He asked him, why did you not listen to them? He answered, does one do this? He answered, do we not cut them in the study? He answered, but we repeat and take them together. Rebbi Ze`ira said, if this teacher had been in my time, I would have appointed him Rabbi. Rav said, for example Woe him who fights his creator . 45:8–10 can be read only in single sentences. While in the translation of Torah one requires exactitude, in Prophets one requires clarification of the meaning; but different paragraphs usually have different emphasis. . 7:6 and Yoma 7:1 (Notes 25–28 ). “One skips in Prophets but one does not skip in the Torah.” One skips in prophets; one does not skip from one prophet to another prophet, but with the twelve prophets it is permitted. “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph? But so that Israel should hear the Torah in due order. But did we not state7:1 . : “he reads after the death . 16 . and but on the tenth day” . 29:7–11 . The sacrifices detailed in Num . 29:7–11 (offered by the High Priest in his year-round “golden” garments) are completely different from those required by Lev . 16 , for whose service white linen garments are prescribed. Therefore mention of the text in Num . 19 is essential, but scrolling such a large distance would be an interruption of the public service. ? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah, scroll it behind a curtain. If there are two, take away one and bring the other. How far? Rebbi Aḥa said, as the paragraph of Joyada the High Priest. 11:17–20 . .

הַמַּפְטִיר בַּנָּבִיא הוּא פּוֹרֵס אֶת שְׁמַע וְהוּא עוֹבֵר לִפְנֵי הַתֵּיבָה וְהוּא נוֹשֵׂא אֶת כַּפָּיו. וְאִם הָיָה קָטָן אָבִיו אוֹ רַבּוֹ עוֹבְרִין עַל יָדוֹ: לָא צוֹרְכָה דִילָא הַפּוֹרֵשׂ אֶת שְׁמַע הוּא עוֹבֵר לִפְנֵי הַתֵּיבָה וְהוּא נוֹשֵׂא אֶת כַּפָּיו. רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. כְּדֵי לְזַרְזוֹ. וְאִם הָיָה קָטָן אָבִיו אוֹ רַבּוֹ עוֹבְרִין עַל יָדוֹ. וְהָא תַנִּינָן. קָטָן לֹא יִפְרוֹשׂ אֶת שְׁמַע. אָמַר רִבִּי יוּדָן. כָּאן בְּשֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת וְכָאן בְּשֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת.

MISHNAH: He who closes with Prophets spreads out the Shema` ” as the regular synagogue service leading to the public recitation of the Shema` and the following Amidah . The Yerushalmi Halakhah clearly supports Maimonides. , or stands before the Ark. or lifts his hands. and its attendant benedictions, or the Amidah , or if he be a Cohen to pronounce the priestly blessings. . If he was under age, his father or teacher stand in his stead. HALAKHAH: Is not necessarily the one who spreads out the Shema` the one who stands before the Ark and who lifts his hands immediately follows the recitation of the benediction concluding the Shema` , by necessity the one who spreads out the Shema` continues as the one who stands before the Ark, and if he is a Cohen is obligated to bless the congregation in his repetition of the Amidah . ? Rebbi Yose ben Ḥanina said, in order to hasten him the other offices follow automatically, to increase the attraction of the job one gives it three titles. . “If he was under age, his father or teacher do it in his stead.” But was it not stated, a minor may not spread out the Shema` ? Rebbi Judan said, here if he grew two pubic hairs, there if he did not grow two pubic hairs? The answer is that for purely religious obligation a person is an adult as soon as he grows two pubic hairs, but for public standing it also is required that he be 13 years and one day. If he grows 2 pubic hairs while only 12 years old, he might be able to spread out the Shema` but he cannot stand before the Ark. .

קָטָן קוֹרֵא בַּתּוֹרָה וּמְתַרְגֵּם אֲבָל אֵינוֹ פּוֹרֵס אֶת שְׁמַע וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּיבָה וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. פּוֹחֵחַ פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם אֲבָל אֵינוֹ קוֹרֵא בַּתּוֹרָה וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּיבָה וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. סוּמֶא פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם. רִבִּי יְהוּדָה אוֹמֵר כֹּל שֶׁלֹּא רָאָה מְאוֹרוֹת מִיָּמָיו לֹא פוֹרֵס אֶת שְׁמַע: תַּמָּן תַּנִּינָן. סוּמֶא אֵינוֹ גוֹלֶה דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי מֵאִיר אוֹמֵר גּוֹלֶה. וּשְׁנֵיהֶן מִקְרָא אֶחָד הֵן דּוֹרְשִׁין. בְּלֹא רְאוֹת. רִבִּי יְהוּדָה אוֹמֵר. לְרַבּוֹת אֶת הַסּוּמֶא. רִבִּי מֵאִיר אוֹמֵר. פְּרָט לַסּוּמֶא. וָכָא תַנִּינָן. כֹּל שֶׁלֹּא רָאָה מְאוֹרוֹת מִיָּמָיו לֹא יִפְרוֹשׂ אֶת שְׁמַע. הָא אִם רָאָה פוֹרֵשׂ. רִבִּי חַגַּיי בָעָא קוֹמֵי רִבִּי יוֹסֵה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יְהוּדָה. תַּמָּן הוּא אָמַר. פְּרָט. וְהָכָא הוּא אָמַר. לְרַבּוֹת. אָמַר רִבִּי חֲנַנְיָה בְרֵיהּ דְּרִבִּי הִלֵּל. בְּיוֹשֵׁב בְּבַיִת אָפֵל הִיא מַתְנִיתָא. כָּךְ אָנוּ אוֹמְרִים. הַיּוֹשֵׁב בְּבַיִת אָפֵל לֹא יִפְרוֹשׂ אֶת שְׁמַע. בְּרַם הָכָא בְּלֹא רְאוֹת לְרַבּוֹת אֶת הַסּוּמֶא.

MISHNAH: A minor reads in the Torah and translates but he does not spread out the Shema` , nor stands before the Ark, nor lifts his hands. The uncovered. 20 , Jonathan translates עָרוֹם by פָחֵיחַ(while at all other occurrences the translation is ערטילאי). Rif explains: פּוֹחֵחַ means one whose clothing is torn and his shoulder and arms are naked. Rashi quotes Soferim 14:15: פּוֹחֵחַ is one whose feet are naked, or whose clothing is torn, or whose head is uncovered. He may do anything which is not visible in public. spreads out the Shema` and translates, but he may not read in the Torah nor stand before the Ark, nor lift his hands. A blind man spreads out the Shema` and translates. Rebbi Jehudah says, a person who never saw light does not spread out the Shema` is a praise of God for the creation of light. . HALAKHAH: 2:7 Notes 41–44 . There, we have stated, “A blind person is not exiled, the words of Rebbi Jehudah; Rebbi Meïr says, he is exiled.” And both of them explained the same verse, without seeing . 35:23 . . Rebbi Jehudah says, to include the blind person. Rebbi Meïr says, excluding the blind person. And here we have stated, “a person who never saw light does not spread out the Shema` is a praise of God for the creation of light. .” Therefore if he saw he spreads. Rebbi Ḥaggai asked before Rebbi Yose, is the argument of Rebbi Jehudah inverted? There he says, excluding, but here he says, to include. Rebbi Ḥanania the son of Rebbi Hillel said, the Mishnah is about one sitting in a dark house. So we are saying, “one sitting in a dark house may not spread the Shema `.” But here, without seeing , to include the blind person.

כֹּהֵן שֶׁיֵּשׁ בְּיָדָיו מוּמִין לֹא יִשָּא אֶת כַּפָּיו. רִבִּי יְהוּדָה אוֹמֵר אַף מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת אִסַטִיס לֹא יִשָּׂא אֶת כַּפָּיו מִפְּנֵי שֶׁהָעָם מִסְתַּכְּלִין בּוֹ: תַּנֵּי. וּבְפָנָיו. וְהָא תַנֵּי. אִם הָיָה דָשׁ בְּעִירוֹ מוּתָּר. רִבִּי נַפְתָּלִי הַוָות אֶצְבַּעָתְיהּ עֲקִימָה. אֲתַא שְׁאִיל לְרִבִּי מָנָא. אָמַר לֵיהּ. מִכֵּיוָן שֶׁאַתָּה דָשׁ בְּעִירָךְ מוּתָּר. רַב חוּנָא הֲוָה מְעַבֵּר זַלְדָּקָן. וְהָא תַנֵּי. אִם הָיָה דָשׁ בְּעִירוֹ מוּתָּר. אָמַר רִבִּי מָנָא. רַגְלֵיהּ [הֲוֵי] סַגִּין. שֶׁלֹּא יְהוּ אוֹמְרִין. רָאִינוּ קָטָן נוֹשֵׂא אֶת כַּפָּיו. אָמַר רִבִּי יוֹסֵה. זֹאת אוֹמֶרֶת שֶׁאָסוּר לְהִסְתַּכֵּל בַּכֹּהֲנִים בַּשָּׁעָה שֶׁהֵן מְבָרְכִין אֶת יִשְׂרָאֵל. אָמַר רִבִּי חַגַּיי. כְּלוּם אָמְרוּ. אֵין מִסְתַּכְּלִין. לָא מִפְּנֵי הֶסִּיעַ דַּעַת. מֹשֶׁה. דַּאֲנָא מִסְתַּכַּלְנָא וְלָא מְסַע דַּעְתִּי.

MISHNAH: A Cohen whose hands are defective shall not lift his hands. Rebbi Jehudah says, also a person whose hands are colored by woad hall not lift his hands since people look at him. HALAKHAH: 4:1, Notes 15–21. It was stated, in his face. But was it not stated, if he was known in his town he is permitted? As the following: The finger of Rebbi Naftali was bent. He came and asked Rebbi Mana, who said to him, since you are known in your town it is permitted. Rav Ḥuna disqualified one with sparse facial hair. But was it not stated, if he was known in his town he is permitted? Rebbi Mana said, it was a crowded holiday; so they should not say, we saw a minor lifting his hands. Rebbi Yose said, this implies that one is forbidden to look at the Cohanim at the moment when they are blessing Israel. Rebbi Ḥaggai, when they said, one does not look, was it not because of inattention? By Moses, I shall look and my attention will not be diverted.

הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּיבָה בִּצְבוּעִין אַף בִּלְבָנִים לֹא יַעֲבוֹר. בְּסַנְדָּל אֵינִי עוֹבֵר אַף יָחֵף לֹא יַעֲבוֹר. הָעוֹשֶׂה תְּפִילָּתוֹ עֲגוּלָּה סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִיפָּהּ זָהָב וּנְתָנָהּ עַל בֵית אוּנְקְלִי שֶׁלּוֹ הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִין: תַּנָּה רִבִּי יוֹסֵי בֶּן בֵּבַי. תַּפִילִּין מְרוּבָּעוֹת [שְׁחוֹרוֹת] הֲלָכָה לְמֹשֶׁה מִסִּינַי.

MISHNAH: If somebody said, I shall not stand before the Ark in coloreds, also in whites he shall not stand. With sandals I shall not stand, also barefoot he shall not stand and 3 times Amidah ) to 3. . He who makes his tefillah round puts himself in danger and it is no meritorious deed is not acceptable. . If he places it on his forehead or on his hand, it is the way of heretics. 13:9 ) requires a sign on your hand and remembrance (or declaration ) between your eyes , Sadducee Tefillin were put on the hand and on the forehead between the eyes, in contrast to rabbinic practice which puts them above the elbow and on the hair. . If he covered it with gold and put it on his sleeve, it is the way of outsiders. HALAKHAH: Rebbi Yose ben Bevai stated: Square [black] tefillin are practice from Moses on Sinai 28b , Menaḥot 35a . .

הָאוֹמֵר יְבָרְכוּךָ טוֹבִים הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִיפּוֹר יַגִּיעוּ רַחֲמֶיךָ וְעַל טוֹב יִזָּכֵר שְׁמֶךָ מוֹדִים מוֹדִים מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָּעֲרָיוֹת מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר וּמִזַּרְעֲךָ לֹא תִּתֵּן לְהַעֲבִיר לַמּוֹלֶךְ וּמִזַרְעָךְ לָא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא מְשַׁתְּקִין אוֹתוֹ בִּנְזִיפָה: הָאוֹמֵר יְבָרְכוּךָ טוֹבִים. שְׁתֵּי רְשׁויּוֹת. רִבִּי פִינְחָס בְּשֵׁם רִבִּי סִימוֹן. כְּקוֹרֵא תִיגָר עַל מִדּוֹתָיו שֶׁלְהַקָּדוֹשׁ בָּרוּךֵ הוּא. עַל קַן צִיפּוֹר הִגִּיעוּ רַחֲמֶיךָ וְעַל אוֹתוֹ הָאִישׁ לֹא הִגִּיעוּ רַחֲמֶיךָ. רִבִּי יוֹסֵי בְשֵׁם רִבִּי סִימוֹן. בְּנוֹתֵן קִיצְבָה עַל מִידּוֹתָיו שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא. עַד קַן צִיפּוֹר הִגִּיעוּ רַחֲמֶיךָ. אִית תַּנָּיֵי תַנֵּי. עַד. אִית תַּנָּיֵי תַנֵּי. עַל. מָאן דְּאָמַר. עַל. מְסַיֵיעַ לְרִבִּי פִינְחָס. מָאן דְּאָמַר. עַד. מְסַיֵיעַ לְרִבִּי יוֹסֵה. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. לֹא עָבְדִין טַבָּאוּת. שֶׁהֵן עוֹשִׂין [מִדּוֹתָיו שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים. אֵילֵּין דִּמְתַרְגְּמִין. עַמִּי בְנֵי יִשְׂרָאֵל. כְּמַה דַאֲנָן רַחֵמִין בַּשְּׁמַיָיא כֵּן תַּהֲווֹן רַחְמָנִין בְּאַרְעָא. תּוֹרְתָא אוֹ רָחֵילָא יָתָהּ וְיַת בְּרָהּ לָא תְכָסִּין תְּרַוֵויהוֹן בְּיוֹמָא חַד. לֹא עָבְדִין טַבָּאוּת. שֶׁהֵן עוֹשִׂין] גְּזֵירוֹתָיו שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים. מוֹדִים מוֹדִים מְשַׁתְּקִין אוֹתוֹ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. כִּי יִסָּכֵר פִּי דוֹבְרֵי שָׁקֶר. הָדָא דְּאַתְּ אָמַר. בְּצִיבּוּר. אֲבָל בְּיָחִיד תַּחֲנוּנִים הֵן. וְדִכְוָותָהּ. אָמֵן אָמֵן. שְׂמַע שְׁמַע. תּוּרְגְּמָן שֶׁהוּא עוֹמֵד לִפְנֵי חָכָם אֵינוֹ רַשַּׁאי לֹא לְשַׁנּוֹת וְלֹא לְכַנּוֹת וְלֹא לְהוֹסִיף אֶלָּא אִם כֵּן הָיָה אָבִיו אוֹ רַבּוֹ. רִבִּי פְדָת הֲוָה אֲמוֹרָא דְרִבִּי יָסָא. מִילִּין דִּשְׁמַע מִן אָבוֹי הֲוָה אֲמַר. כָּךְ אָמַר רִבִּי בְשֵׁם אַבָּא. מִילִּין דְּלָא שְׁמַע מִן אָבוֹי הֲוָה אֲמַר. כֵּן אָמַר רִבִּי בְשֵׁם רִבִּי לָעְזָר. בַּר יָשִׁיטָא הֲוָה אֲמוֹרָא דְרִבִּי אָחָא. מִילִּין דִּשְׁמַע מִן אָבוֹי הֲוָה אֲמַר. כֵּן אָמַר רִבִּי בְשֵׁם אַבָּא. מִילִּין דְּלָא שְׁמַע מִן אָבוֹי הֲוָה אֲמַר. כֵּן אָמַר רִבִּי בְשֵׁם רִבִּי חִינְנָה. רִבִּי מָנָא כַד דַּהֶוָה מוֹרֵי בַחֲבוּרָתָה. מִילִּין דִּשְׁמַע מִן אָבוֹי בְבֵיתָא הֲוָה אֲמַר. כֵּן אָמַר רִבִּי בְשֵׁם רִבִּי יוֹנָה. מִילִּין דִּשְׁמַע מִן אָבוֹי בְבֵית וַועֲדָא הֲוָה אֲמַר. כֵּן אָמַר רִבִּי יוֹנָה. הַמְכַנֶּה בָּעֲרָיוֹת. בְּעַרְיָיתָא דְאָבוֹי וּבְעַרְיָיתָא דְאִימֵּיהּ. מִזַּרְעֲךָ לֹא תִּתֵּן לְהַעֲבִיר לַמּוֹלֶךְ. מִן זַרְעָךְ לָא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא. תַּנֵּי רִבִּי יִשְׁמָעֵאל. זֶה שֶׁהוּא נוֹשֵׂא אֲרָמִית וּמַעֲמִיד מִמֶּנָּה בָנִים מַעֲמִיד אוֹיְבִים לַמָּקוֹם.

MISHNAH: He who says, may the good ones bless You, is the way of heretics. To the bird’s nest reaches your mercy. 22:6 . To give sermons about presumed reasons for biblical commandments is sinful. , Your name may be mentioned on good things 9:5 . we thank we thank: one silences him. One who circumscribes in incest prohibitions. Chap. 18. For example, changing your father into “his father”, or, as in Pseudo-Jonathan, “debase” for uncover . , one silences him. He who translates and do not give of your offspring to be burned for Moloch . 18:21 . as “do not allow your semen to impregnate a Gentile woman”: one silences him with rebuke. HALAKHAH: “He who says, may the good ones bless You.” Two powers. 5:3 (Notes 122–126 ), extended to a full copy by the corrector. Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached33b ) have יגיעו but all texts in the discussion have הגיעו. over a bird’s nest but did not reach this man! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest. Some Tannaim formulate “over”, some Tannaim formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said33b ), the statement is attributed either to R. Yose bar Abun or to R. Yose bar Zabida. : They do not act well who declare [the measures of the Holy One, praise to Him, to be mercy. And those who translate “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare] the measures of the Holy One, praise to Him, to be mercy. “One silences one who says ‘we thank, we thank.’” Rebbi Samuel bar Rav Isaac said ( Ps. 63:12 ): “For the mouth of those who speak lies will be dammed up.” That is, in public. But in private it is supplication. And similarly, Amen Amen. 5:22 , Neh . 8:6 ); both times the two words are separated by pasek . In addition, 3 times one finds Amen, we-Amen. One has to conclude that the only act which is rejected here is if the word is repeated immediately, without hiatus. The same argument has to be applied to Modim Modim in the Mishnah. , hear hear. An interpreter who stands in front of a Sage is permitted neither to change, nor to circumlocute, nor to add unless he was his father or his teacher. Rebbi Pedat was the speaker of Rebbi Yasa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Eleazar’s name. Bar Yashita was the speaker of Rebbi Aḥa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Ḥinena’s name. When Rebbi Mana was instructing in a group, things which he had heard from his father in his house he referred to: so says my teacher in Rebbi Jonah’s name. Things which he had heard from his father in the Academy he referred to: so says Rebbi Jonah. “One who circumscribes in incest prohibitions. Chap. 18. For example, changing your father into “his father”, or, as in Pseudo-Jonathan, “debase” for uncover . ,” incest prohibitions regarding his father and his mother. Do not give of your offspring to be burned for Moloch . 18:21 . , “do not allow your semen to impregnate a Gentile woman”. Rebbi Ismael stated, he who marries a Gentile woman and has children from her raises enemies of the Omnipresent. 18:21 . .

מַעֲשֵׂה רְאוּבֵן נִקְרָא וְלֹא מִיתַּרְגֵּם. מַעֲשֵׂה תָּמָר נִקְרָא וּמִיתַּרְגֵּם. מַעֲשֵׂה עֵגֶל הָרִאשׁוֹן נִקְרָא וּמִיתַּרְגֵּם. וְהַשֵּׁנִי נִקְרָא וְלֹא מִיתַּרְגֵּם. בִּרְכַּת כֹּהֲנִים וּמַעֲשֵׂה דָּוִד וְאַמְנוֹן לֹא נִיקְרִין וְלֹא מִיתַּרְגְּמִין. אֲשֶׁר חֲכָמִים יַגִּידוּ וְלֹא כִחֲדוּ מֵאֲבוֹתָם. מַה שָׂכָר נָטְלוּ עַל כָּךְ. לָהֶם לְבַדָּם נִתְּנָה הָאָרֶץ וְלֹא עָבַר זָר בְּתוֹכָם. אֵי זֶהוּ מַעֲשֶׂה עֵגֶל הַשֵּׁינִי. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִוֵי. מִתְּשׁוּבָה שֶׁהֵשִׁיב מֹשֶׁה אֶת אַהֶרֹן עַד כִּי פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם. חֲנַנְיָה בַּר שֶׁלֶמְיָה בְשֵׁם רַב. מִתְּשׁוּבָה שֶׁהֵשִׁיב אַהֶרֹן אֶת מֹשֶׁה עַד כִּי פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם. רִבִּי אָחָא בְשֵׁם רִבִּי בָּא. וּמָחָא יי יַת עַמָּא עַל אֲשֶׁר עָשׂוּ אֶת הָעֵגֶל אֲשֶׁר עָשָׂה אַהֲרֹן. רִבִּי מַר עוּקְבַּן בְּשֵׁם רַבָּנִן דְּתַמָּן. לֹא דוֹמֶה גְנַאי יָחִיד בְּצִיבּוּר לִגְנַיי צִיבּוּר בְּצִיבּוּר. וְאַתְיָיא כַּהִיא דְאָמַר רִבִּי חֶלְבּוֹ בְשֵׁם רַב חוּנָה. בִּרְכוֹת כֹּהֶנִים נִקְרָאוֹת וְלֹא מִיתַּרְגְּמוֹת. רִבִּי בָּא בַּר כֹּהֵן בְּעָא קוֹמֵי רִבִּי יוֹסֵה. מַה טַעַם. אָמַר לֵיהּ. כֹּה תְבָרֲכוּ. לִבְרָכָה נִיתְנָה. לֹא נִיתְנָה לִקֵרִיאָה.

MISHNAH: The story of Reuben. 35:22 . is read but not translated. The story of Tamar. 38:1–30 . The story is made acceptable by Jehudah’s confession. is read and translated. The first story of the Calf. 32:1–6 . is read and translated, but the second. 32:20–35 . is read and not translated. HALAKHAH: What Sages tell, they did not hold back anything from their ancestors 15:18 . . What reward did they take for this? To them alone the Land was given, no stranger passed in their midst 15:19 . . What is the second story of the Calf? Rebbi Simon in the name of Rebbi Joshua ben Levi: From the answer Moses gave to Aaron up to for Aaron had let it become dissolute, a disgrace before their opponents . 32:25 . . Ḥanania bar Shelemia in the name of Rav: From the answer Aaron gave Moses to up to for Aaron had let it become dissolute, a disgrace before their opponents . Rebbi Aḥa in the name of Rebbi Abba: “And the Eternal smote the people because they made the Calf which Aaron made. . 32:35 . Tosephta 3:36 , Babli 25b . ” Rebbi Mar Uqban in the name of the rabbis there: the shame of a single person in the public is not comparable to the shame of the public in matters of the public. It follows what Rebbi Ḥelbo said in the name of Rav Ḥuna: The priestly blessings are read but not translated. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the reason? He told him, so you shall bless . 6:22 . , it was given as blessing, it was not given to be read.

וְאֵין מַפְטִירִין בַּמֶּרְכָּבָה רִבִּי יְהוּדָה מַתִּיר. וְרִבִּי אֱלִיעֶזֶר אוֹמֵר אֵין מַפְטִירִין בְּהוֹדַע אֶת יְרוּשָׁלַ͏ִם אֶת תּוֹעֲבוֹתֶיהָ: אֵין מַפְטִירִין בַּמֶּרְכָּבָה וְרִבִּי יְהוּדָה מַתִּיר. רִבִּי אֱלִיעֶזֶר אוֹמֵר. אֵין מַפְטִירִין בְּהוֹדַע אֶת יְרוּשָׁלַ͏ִם אֶת תּוֹעֲבוֹתֶיהָ. מַעֲשֶׂה בְאֶחָד שֶׁהִפְטִיר בְּהוֹדַע אֶת יְרוּשָׁלַ͏ִם אֶת תּוֹעֲבוֹתֶיהָ. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר. יֵלֵךְ אוֹתוֹ הָאִישׁ וְיֵדַע בְּתוֹעֲבוֹתֶיהָ שֶׁלְאִמּוֹ. וּבָדְקוּ אַחֲרָיו וְנִמְצָא מַמְזֵר. וְדָא מְזוּזָּה יְהָבִין לָהּ הֵיכָא. רִבִּי זְעוּרָה רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. מְשַׁלְּשׁוֹ וְנוֹתָנוֹ בִּתְחִילַּת שְׁלִישׁ הָעֶלְיוֹן. רִבִּי חֶלְבּוֹ בְשֵׁם רַב חוּנָה. חוֹצֶה אֶת הַפֶּתַח וּמְשַׁלְּשׁוֹ וְנוֹתְנָהּ בְּסוֹף שְׁלִישׁ הַתַּחְתּוֹן. מַה בֵינֵיהוֹן. מְקוֹם מְזוזָּה בֵינֵיהוֹן. בַּר טַבָּרִי שָׁאַל לְרִבִּי יִצְחָק. הַגַּע עַצְמָךְ שֶׁהָיָה שַׁעַר גָּבוֹהַּ. אָמַר לֵיהּ. נוֹתָנָהּ כְּנֶגֶד כְּתֵיפָיו. בֵּית מִדְרָשֵׁיהּ דְּרִבִּי חֲנִינָה עֲבִיד כֵּן. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. בֶּית מְזוּזָּתוֹ שֶׁלְרִבִּי הָיָה עָשׂוּי כְּמִין נַגָּר. תְּלוּיָה בַדֶּלֶת. סַכָּנָה שֶׁאֵין בָּהּ מִצְוָה. חָקַק בְּרֹאשׁ הַמַּקֵל וְהִנִּיחוֹ בְמָקוֹם שֶׁאֵינוֹ רָאוּי לוֹ. סַכָּנָה שֶׁאֵין בָּהּ מִצְוָה. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. וַאֲפִילוּ [לֹא] סְמָרוֹ. וְהָא תַנֵּי. וְהוּא שֶׁסְּמָרוֹ. אָמַר רִבִּי יוֹסֵה. וְהוּא שֶׁיִיחַדּוֹ לָכֵן. שֶׁלְבֵּית מַלְוָון הָיוּ עוֹשִׂין כֵּן בְּפוּלְמָסִיּוֹת. שְׁמוּאֵל אָמַר. נְתָנָהּ לִפְנִים מִטֶּפַח פְּסוּלָה. רִבִּי זְעוּרָה בְשֶׁם שְׁמוּאֵל. צָרִיךְ שֶׁיְּהֵא שְׁמַע שֶׁלָּהּ רוֹאֶה אֶת הַפֶּתַח. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעוּרָה. כֵּינִי מַתְנִיתָה. צִיר שֶׁיֵּשׁ לוֹ שְׁנֵי פְתָחִים נוֹתֵן עַל אֵיזֶה מֵהֶן שֶׁיִּרְצֶה. הֵיאַךְ שְׁמַע שֶׁלָּהּ רוֹאֶה אֶת הַפֶּתַח. בַּיִת שֶׁיֵּשׁ לוֹ שְׁנֵי פְתָחִים נוֹתֵן בָּרָגִיל. הָיוּ שְׁנֵיהֶן רְגִילִין נוֹתֵן בַּחֲזִית. הָיוּ שְׁנֵיהֶן חֲזִית נוֹתֵן עַל אֵיזֶה מֵהֶן שֶׁיִּרְצֶה. פֶּתַח שֶׁהוּא פָתוּחַ לַגַּג וּלְגִּינָּה הֲרֵי הוּא כְפָתוּחַ לְחֵיל. דִּברֵי רִבִּי יוֹסֵה בֵּירִבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים. הֲרֵי הוּא כְפָתוּחַ לַשּׁוּק. הַדָּר בִּחוּצָה לָאָרֶץ וְהַדָּר בְּפוּנְדָקֵי אֶרֶץ יִשְׂרָאֵל שְׁלֹשִׁים יוֹם אֵינוֹ צָרִיךְ לִיתֵּן מְזוּזָּה. יוֹתֵר מִיכֵּן צָרִיךְ לִיתֵּן מְזוּזָּה. הַדָּר בְּבוּרְגָּנִין שְׁלֹשִׁים יוֹם צָרִיךְ לִיתֵּן מְזוּזָּה. הַשּׂוֹכֵר בַּיִת מִיִּשְׂרָאֵל צָרִיךְ לִיתֵּן מְזוּזָּה. הַשּׂוֹכֵר בַּיִת מִגּוֹי צָרִיךְ לִיתֵּן מְזוּזָּה. וּכְשֶׁהוּא יוֹצֵא נוֹטֵל. וּבְשֶׁלְיִשְׂרָאֵל אָסוּר לַעֲשׂוֹת כֵּן. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יֹאשִׁיָּה. מִפְּנֵי מַעֲשֶׂה שֶׁאִירַע. מַעֲשֶׂה בְאֶחָד שֶׁנָּטַל וְהָיָה קוֹבֵר אֶת בָּנָיו. הַדָּר בְּפוּנְדָקֵי חוּצָה לָאָרֶץ שְׁלֹשִׁים יוֹם אֵינוֹ צָרִיךְ לִיתֵּן מְזוּזָּה. אִם נָתַן לֹא יִטּוֹל. רִבִּי יַעֲקֹב בַּר אָחָא בְשֶׁם רִבִּי יֹאשִׁיָּה. מִפְּנֵי מַעֲשֶׂה שֶׁאִירַע. מַעֲשֶׂה בְאֶחָד שֶׁנָּטַל וְהָיָה קוֹבֵר אֶת בָּנָיו. חוּלְדַּת הַמּוּלִים חַיֶיבֶת בִּמְזוּזָה. חֲלוֹן שֶׁהוּא אַרְבַּע עַל אַרְבַּע שֶׁעֲבָדִים יוֹשְׁבִין שָׁם וּמֵנִיפִין לְרִבּוֹנֵיהֶם חַיָיבִין בִּמְזוּזָה. לוּלִים אֵילּוּ עַל גַּב אִילּוּ חַיָיבִין בִּמְזוּזָה. הֵן דּוּ דָרַס אַסְכּוּפְּתָּה אֲרָעִיָיתָא. רִבִּי יוֹסֵי הֲוָה מִצְטָעֵר דְּלָא חֲמָא לוּלָא דְרִבִּי אִילַעָא דְּהֲוָה עֲבִיד מִן דַּעְתְּהוֹן דְּכָל רַבָּנִן. תְּפִילָּה וּמְזוּזָּה מִי קוֹדֵם. שְׁמוּאֵל אָמַר. מְזוּזָּה קוֹדֶמֶת. רַב חוּנָה אָמַר. תְּפִילָּה קוֹדֶמֶת. מַה טַעֲמֵיהּ דִּשְׁמוּאֵל. שֶׁכֵּן הִיא נוֹהֶגֵת בַּיָּמִים טוֹבִים וּבַשַּׁבָּתוֹת. מַה טַעֲמֵיהּ דְּרַב חוּנָה. שֶׁכֵּן הִיא נוֹהֶגֵת בְּמַפְרִשֵׂי יָמִים וְהוֹלְכֵי מִדְבָּרוֹת. מַתְנִיתַא מְסַיְיעָה לִשְׁמוּאֵל. תְּפִילָה שֶׁבָּלַת עוֹשִׂין אוֹתָהּ מְזוּזָּה. מְזוּזָּה שֶׁבָּלַת אֵין עוֹשִׂין אוֹתָהּ תְּפִילִּין. לָמָּה. שֶׁמַּעֲלִין בַּקּוֹדֶשׁ וְלֹא מוֹרִידִין.

MISHNAH: The priestly blessing. 6:24–27 . , the stories of David. 11 . and Amnon. 13:1–22 . are neither read nor translated. One does not close with the Chariot. Chapter 1 , the traditional reading from Prophets on Pentecost. , but Rebbi Jehudah permits. And Rebbi Eliezer says, one does not close with tell Jerusalem its abominations . Chap. 16. . HALAKHAH: “One does not close with the Chariot. Chapter 1 , the traditional reading from Prophets on Pentecost. , but Rebbi Jehudah permits. And Rebbi Eliezer says, one does not close with tell Jerusalem its abominations . Chap. 16. . It happened that somebody closed with tell Jerusalem its abominations. Rebbi Eliezer said to him, may this man go and be informed of the abominations of his mother. They checked him out and he was found to be a bastard.” was mentioned in an earlier Mishnah and since there is no Yerushalmi Tractate Menaḥot , the rules of mezuzzah are collected here. Where does one put this mezuzah ? Rebbi Ze`ira in the name of Samuel: one divides it into three parts and puts it at the start of the uppermost third. Rebbi Ḥelbo in the name of Rav Ḥuna: One divides the door into half, then into thirds, and puts it at the top of the lowest third. What is between them? The place of the mezuzzah is between them has to be fixed so that its lower end be at ⅔ of the height of the door-post. Rav Huna divides the height of the door-post into sixths (first halves and then each half into thirds). For him the upper rim of the mezuzzah case has to be at the upper end of the fourth sixth, which is two thirds. Therefore the place of the lower end for Samuel is the place of the upper end for Rav Ḥuna. Babli Menaḥot 33a . . Bar Tabari asked Rebbi Isaac, think of it, if it was a high gate? He said to him, he puts it at his shoulder’s height. The house of study of Rebbi Ḥanina was made so. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the container of Rebbi’s mezuzzah was made like a bolt33a . . If it was hung on the door, a danger and it is no meritorious deed is not acceptable. 32b ; Tosephta 3:30 . . If he excavated the top of a stick and put it at an unbecoming place, a danger and it is no meritorious deed is not acceptable. . Rebbi Abba in the name of Rav Jehudah: even if he (nailed) [did not nail] it placed inside even if it is nailed to a door-post. . But did we not state, on condition that he nailed it? Rebbi Yose said, on condition that he dedicated {the place} for it. Those of the family Malwan did so in the wars.5:7, Note 172 . They affixed their mezuzzah that it was securely attached but still easily removed in times of danger. Samuel said, if it was put inside 33b . more than a hand-breadth it is disqualified. Rebbi Ze`ira in the name of Samuel: It is necessary that its shema` see the door be written last on the sheet. The sheet then has to be rolled so that the last paragraph is on the outside. . Rebbi Jeremiah in the name of Rebbi Ze`ira: So is the baraita , a doorpost serving two doors he puts it on the one he chooses. How can its shema` see the door is on the side of one door, it is pointing away from the other door. ? If a house; the mezuzzah is an obligation attached to the house, not the door. has two doors, he puts it on the one usually used. If both were usually used he puts it in front. If both were in front he puts it on the one he chooses. A door which opens to the roof or to a garden is as if open to a wall, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages are saying, it is as open to the market Babli Menaḥot 33b . 32b ; Tosephta 3:30 . . He who dwells outside the Land or dwells in a hostelry in the Land of Israel for thirty days need not put up a mezuzzah 44a . . Longer than that he has to put up a mezuzzah . He who dwells in a rural tower for thirty days has to put up a mezuzzah . He who rents a house from a Jew has to put up a mezuzzah . Babli Pesaḥim 4a , Bava meṣia` 102a. . He who rents a house from a Gentile has to put up a mezuzzah , and when he leaves he removes it, but from a Jew it is forbidden to act in this way. Rebbi Jacob bar Aḥa in the name of Rebbi Josias, because of what happened. It happened that a person removed and was burying his children. He who dwells dwells in a hostelry outside the Land of Israel for thirty days need not put up a mezuzzah . If he put up, he may not remove it. Jacob bar Aḥa in the name of Rebbi Josias, because of what happened. It happened that a person removed and was burying his children. 1:1, Notes 108–111 . Ḥuldat hammulim , “entrances of cave dwellings” has no linguistic basis and would be superfluous. A possibility is Jastrow’s explanation, “loading and unloading dock for mules”, from מולא, Latin mulus, mula , the mule. is liable for mezuzah . A window, four by four {cubits} wide, in which slaves sit and make wind for their masters are liable for mezuzah . Coops one on top of the other are liable for mezuzah ; one steps on the doorstep below. Rebbi Yose was sorry not to have seen the coop of Rebbi Ilai which he had made according to all rabbis according to everybody. . Tefillin and mezuzzah , which one has precedence? Samuel said, mezuzzah has precedence. Rav Ḥuna said, tefillin have precedence. What is Samuel’s reason? Since it applies on holidays and Sabbath are strictly only worn on working days. . What is Rav Ḥuna’s reason? Since it applies to travellers on the Seas and those who cross deserts. A baraita 14:20. supports Samuel: “A worn-out tefillah one may make into mezuzzah , a worn out mezuzzah one may not make into a tefillah . Why? Because one increases in holiness but may not decrease.”