Mishnah
1 The scroll is read on the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth, no less and no more. Places walled from the days of Joshua bin Nun read on the Fifteenth. Hamlets and large villages read on the Fourteenth, except that hamlets precede to the market day.
Halakhah
“The scroll is read,” etc. Rabbi Ila, Simeon bar Abba in the name of Rabbi Joḥanan: “To confirm these Purim days in their times.”Esther 9:31 Why does the verse say, “in their times”? Rabbi Jonah and Rabbi Yose. Rabbi Jonah says, to give them other times. Rabbi Yose says, times which the Sages fixed for them. And those are these: the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth. Or maybe only the Sixteenth and the Seventeenth? Rabbi Abbahu in the name of Rabbi Eleazar: “and it shall not pass by,”Esther 9:27 one shall not impregnate. Rabbi Isaac bar Naḥman in the name of Samuel: “and it shall not pass by,” and one shall not let it pass. Maybe it is only the Ninth and the Tenth? Samuel bar Naḥman in the name of Rabbi Jonathan: It is not written “days” but “like the days,”Esther 9:22 pair days with days, the Eleventh and Twelfth corresponding to Fourteenth and Fifteenth. Or the Twelfth and Thirteenth corresponding to Fourteenth and Fifteenth? Rabbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. Then one should not read on this day. One reads before and after, on the day one should not read? Or only the Ninth and the Tenth? “Like the days,” days close to the days. But if days close to the days, maybe only Sixteenth and Seventeenth? You cannot, for Rabbi Abbahu said in the name of Rabbi Eleazar: “and it shall not pass by,” one shall not impregnate.
It was stated in the name of Rabbi Nathan: The entire month is qualified for reading the scroll. What is the reason? “The month which for them was turned from sorrow to joy.”Esther 9:22 Rabbi Ḥelbo said, but only up to the Fifteenth. As Rabbi Abbahu said in the name of Rabbi Eleazar: “and it shall not pass by,” one shall not impregnate. Rabbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. That is what you are saying to read the scroll. But making a dinner one makes only on the Fourteenth and the Fifteenth; and one distributes to the poor only on the Fourteenth and the Fifteenth. The eyes of the poor are only directed to the Fourteenth and the Fifteenth. Then these should be for reading and those for the dinner? Rabbi Ḥelbo, Rabbi Ḥuna in the name of Rav: “These days are remembered and executed.”Esther 9:28 “Remembered” by reading. “And executed” by dinner. This implies that the Scroll is given to be analyzed. Rabbi Ḥelbo, Rabbi Yasa in the name of Rabbi Eleazar: It is said here, “words of peace and truth.”Esther 9:30 And it is said there, “truth buy but do not sell.”Proverbs 23:23 It is like the truth of the Torah. This one needs ruling, that one needs ruling. This one is given to be analyzed, that one is given to be analyzed. Rabbi Jeremiah in the name of Rabbi Samuel bar Rav Isaac: The scroll which Samuel handed to David is given to be analyzed. What is the reason? “Everything in writing,” that is the Masora. “For the hand of the Eternal,” that is the Holy Spirit. “To me for understanding,” from here we learn that it is given to be analyzed. Rabbi Jeremiah asked, and why do we not say, “the plan of everything was in spirit with him”1 Chronicles 28:12? Rabbi Mana said, what is בָר֨וּחַ֙? by the wind of his mouth.
“Places walled from the days of Joshua bin Nun read on the Fifteenth.” Rabbi Simon in the name of Rabbi Joshua ben Levi: They honored the Land of Israel which was desolate in those days and attached it to the days of Joshua bin Nun. Then should not everybody read on the Fifteenth? Rabbi Abbahu analyzed “dwelling, dwelling”. Since “dwelling” mentioned there refers to the days of Joshua bin Nun, so also “dwelling” mentioned here refers to the days of Joshua bin Nun. Then should not everybody read on the Fourteenth? Rabbi Judah bar Pazy analyzed “open, openness.” It is said here “openness” and it said there “except for very many open towns.”Deuteronomy 3:5 Since “open” mentioned there refers to the days of Joshua bin Nun, so also “openness” mentioned here refers to the days of Joshua bin Nun. It was stated: “Rabbi Joshua ben Qorḥa says, from the days of Ahasuerus. Rabbi Yose ben Rabbi Judah said to him, what has the reference to Susa the Fortress to do here? If you are inferring from Susa the Fortress then one should read in Susa the Fortress, but not read at any other place.” It seems that there are three Tannaim. The first Tanna intends to say, from the days of Joshua bin Nun. Another Tanna intends to say, from the days of Ahasuerus. Another Tanna intends to say, “town” in any case. It turns out that you may say that Rabbi Joshua ben Qorha and Rabbi Yose ben Rabbi Judah say the same, only that each one of them infers from a separate argument; and it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.” Rabbi Ayvo bar Naggari in the name of Rabbi Ḥiyya bar Abba: For example like Ḥamata. Since he only said “like”, therefore Ḥamata itself was walled in the days of Joshua bin Nun. From the following: “Fortified towns, Haṣsiddim, Ṣer, and Ḥamat, Raqqat, and Kinneret.”Joshua 19:35 “Haṣsiddim” is Wheat village, “Ṣer” is next to it, “Ḥamat” Ḥamata, “Raqqat” Tiberias, “Kinneret,” Genezareth. Rabbi Levi objected, is it not written, “the prairie to the Kinneret lake”Joshua 12:3? Were there two Genesareths? Or were there only two autonomous districts, like Bet Yeraḥ and Zinbarai, which are towers on Lake Kinneret, where the fortification was abandoned and taken over by Gentiles. Come and see, there one does not read, outside one reads?
Ḥizqiah read it on the Fourteenth and the Fifteenth, since he was apprehensive about what Rabbi Simeon ben Yohay had stated, “a person who would sell a dwelling-house in a walled city,”Leviticus 25:29 that excludes Tiberias whose wall is the lake. Rabbi Joḥanan read it in the Kifra synagogue and said, this is the main ancient Tiberias; he was not apprehensive about what Rabbi Simeon ben Yoḥay had stated. They were lenient in matters of reading it, as we have stated there: “Anything inside the walls is treated as a house of a walled city except fields. Rabbi Meir says, even fields.” And it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.”
Rabbi Joḥanan said, from Gibbethon to Antipatris there were 60’000 villages. The smallest among them was Beth Shemesh, about which it is written, “He struck down some of the men of Beth Shemesh, for they looked at the Ark of the Eternal,”1 Samuel 6:19 etc. These were in one direction. If you execute this with reeds it will not carry it. Rabbi Ḥanina said, the Land of Israel folded its fist.
All the towns which Joshua enumerated are at least one hundred. Rabbi Simeon ben Lakish said, he enumerated those walled. Rabbi Yose bar Ḥanina said, he enumerated those close to the border. The verse supports Rabbi Yose bar Ḥanina: “their border was Meḥelef”Joshua 19:33 etc. “And Qaḥtat, and Nahallal, and Shimron, and Yedeala, and Bet Leḥem.”Joshua 19:15 “Meḥelef,” Ḥelef. “Me’elon,” Aylin. “Baṣaʿananim,” Basin of Qedesh. “And Adami,” Damin. “Hanneqeb,” Ṣaidata. “And Yabneel,” Kefar Yama. “Up to Laqqum,” Loqim. “And Qaṭtat,” Qeṭonit. “And Nahallal,” Mahlul. “And Shimron,” Simonieh. “And Yedeala,” Ḥirieh. “And Bet Leḥem,” Bet Leḥem Sarieh.
Rabbi Aḥa, Rabbi Judah ben Levi, Rabbi Joshua ben Levi in the name of Rabbi: Lod and “Ge-Haḥarašim”Nehemiah 11:35 were walled from the times of Joshua bin Nun. Why did he not say, “and Ono”? Because it is written. But so is Lod and it was mentioned. But because it was stated, “Gamla, Gedor, Hadid, and Ono, and Jerusalem, and those similar to them.” But is it not written, “The sons of Elpaal: Ever, and Misham, and Shemer; he built Ono and Lod and its dependencies”1 Chronicles 8:12? Rabbi Eleazar ben Rabbi Yose said, it was destroyed in the times of the Concubine at Gibeah; Elpaal rebuilt it. That is what is written, “also all existing towns they put to the fire.”Judges 20:48 Rabbi Ḥanania in the name of Rabbi Phineas: Lod and Ono are “Ge-Haḥarašim.”
Rabbi Ḥelbo, Rabbi Ḥuna in the name of the Great Rabbi Ḥiyya. Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. It only comes to teach you that the obligations apply to the Second Adar. Rabbi Yose and Rabbi Aḥa were sitting together. Rabbi Yose said to Rabbi Aḥa, it is only reasonable for the past; but for the future? And did we not state, at a place where one is used to read it on two days, one reads it on two days? He said to him, I also am of this opinion. Rabbi Mana said, this is correct. If somebody read it on the Fourteenth and read it again on the Fifteenth, would one not listen to him? If you are saying so, with your hand you uproot the time of walled places.
Naḥman the son of Rabbi Samuel bar Naḥman: “Joy and enjoyment,” this implies that eulogies are forbidden. “And festive dinner,” this implies that fasting is forbidden. “And holiday,” this implies that work is forbidden. Rabbi Ḥelbo said, many times I sat before Rabbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rabbi disagrees, for Rabbi acted demonstratively on two days in the year. He took a bath on the Seventeenth of Tammuz and planted saplings on Purim. Rabbi Ḥabiba in the names of the Rabbis of there: Any place where it is written “holiday” it is not written “they accepted,” and any place where it is written “they accepted” it is not written “holiday.” And here it is written “holiday” and it is written “they accepted”? Rabbi Simon in the name of Rabbi Samuel bar Naḥman: “Family and family,” these are the hamlets. “City and city,” these are the fortified places. “Town and town,”Esther 9:28 these are the small towns.
Samuel stated: Why do they precede to the market day? So they may provide food to their brothers in the fortified places. Rabbi Philippos ben Protos said before Rabbi Jonah: Could this mean that it is forbidden for agricultural work? He said to him, if from this you can conclude nothing. Are there not the intermediate days of holidays which are forbidden for agricultural work but they provide food to their brothers in the fortified places. You only have this from Rabbi, for Rabbi acted demonstratively on two days in the year. He took a bath on the Seventeenth of Tammuz and planted saplings on Purim.
Rabbi Justus ben Rabbi Shunem asked before Rabbi Mana: Did not Ezra institute that one reads in the Torah Mondays, Thursdays, and Sabbath afternoon? And Mordecai and Esther institute on basis of what Ezra will institute in the future? He said to him, he who ordered the Mishnah based it on Scripture: “Family and family, city and city, town and town.”Esther 9:28
Mishnah
2 How is this? If it falls on Monday, hamlets and large villages read on this day, but walled cities the next day. If it falls on Tuesday or Wednesday, hamlets precede to the market day, large villages read on this day, but walled cities the next day.
Halakhah
In all cases where we are stating “if it falls” it refers to the Fourteenth. Rabbi Yose said, the Mishnah implies this, “walled cities the next day.” Rabbi Yose said, there is no “if it falls on Monday”, there is no “if it falls on the Sabbath.” If it falls on Monday, the Great Fast Day is on Sunday; if it falls on the Sabbath, the Great Fast Day falls on Friday.
Mishnah
3 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 day, large villages and walled cities read on this day. 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 Rabbi Zeira: Come and see, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, it is being pushed to the market day! Rabbi 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 the Sabbath? It was found stated, Hamlets and villages and walled cities may read together; and this Tanna does not show respect 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. “Rabbi says, all shall be pushed to the market day.” 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? Rabbi Yose said, following the Mishnah.
They asked before Rabbi Zeira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? 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. 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 Rabbi Ḥelbo, Rabbi Ḥuna in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rabbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rabbi Yose said, it is impossible, but if one would be possible, following the Mishnah.
Rabbi Abba in the name of Rav Judah: In any case they said, it should be pushed away from its place, only with ten. But we see Rabbis even single? Rabbi Abuna in the name of Rabbi Assi: In any case they said, any that is pushed to the market day, only with ten. Rabbi Ḥanania said, Rav Ḥuna and Rav Judah 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 place?
Rabbi said, the Mishnah comes out on the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth.
Mishnah
4 What is a large village? Any in which there are ten unoccupied people. Less than that is a hamlet. About these it was said that one precedes and does not trail. But for the times of offering of wood by the priests and the people, and the Ninth of Av, and the festive offering, and the public assembly, one trails but does not precede. Even though they said, one precedes but does not trail, one is permitted to eulogize, and to fast, and gifts to the poor. Rabbi Judah said, when has this been said? At places where one assembles Monday and Thursday. But at a place where one assembles neither Monday nor Thursday one reads on its time.
Halakhah
It was stated: Ten who are free from work for the synagogue. Rav Judah said, like us who do not need time to study. It was stated, a place with less than ten inhabitants, its improvement is by its deficiency and is treated like a village.
“About these it was said that one precedes and does not trail.” Reading the Scroll and paying the Sheqel tax one precedes and does not trail; the Meal of the New Moon and the Purim Meal one trails but does not precede. Rabbi Zeira said before Rabbi Abbahu: then could one make it on the Sabbath? He answered him, “to make them days of drinking and joy”Esther 9:22; those whose joy depends on the court; this excludes those whose joy depends on Heaven.
“The Purim collection is for Purim. Rabbi Eleazar said, only that the poor should not change it from its destination to buy from it laces for his shoes. One does not check eligibility for the money given as Purim charity; one gives to anybody who extends his hand to take.” One may not change Purim monies; does this imply that other charity monies one may change? But the intended use of any monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.
“But for the times of offering of wood by the priests.” For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own and donated it to the public. It was used to offer public sacrifices. The prophets among them stipulated for them that even if the chamber was full of wood, if those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs. Rabbi Aḥa said, this is Rabbi Yose’s, since Rabbi Yose said, also he may volunteer as unpaid trustee. Rabbi Yose in the name of Rabbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. It was stated, a woman who made a coat for her son has to surrender it to the public. Rabbi Aḥa said, this is Rabbi Yose’s, since Rabbi Yose said, also he may volunteer as unpaid trustee. Rabbi Yose in the name of Rabbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. A “baraita” disagrees with Rabbi Yose: “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rabbi Yose says, they are observed only at the time of sacrifices.” Also from the following: “Rabbi Eleazar ben Rabbi Zadok said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and we were fasting but not completing.”
“And the Ninth of Av.” Rabbi Jeremiah in the name of Rabbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it it was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rabbi Joshua ben Levi fasted Ninth and Tenth. Rabbi Levi fasted on the Ninth and the night of the Tenth. Rabbi Abba bar Zavda in the name of Rabbi Ḥanina: Rabbi wanted to uproot the Ninth of Av but they did not let him. Rabbi Eleazar said to him, I was with you but it was not said so, but Rabbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rabbi Joḥanan ben Beroqa said, for both of them it says, ‘God blessed them and God said to them,’ ‘be fruitful and multiply,’Genesis 1:28 etc.” Rabbi Eleazar in the Name of Rabbi Ḥanina: Practice follows Rabbi Joḥanan ben Beroqa. Rabbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, “two are better than one.”Ecclesiastes 4:9
“And the festive offering.” One verse says, “the harvest festival,” “the first fruits of your work.”Exodus 23:16 Another verse says, “any productive work you shall not do.”Leviticus 23:21 Rabbi Ḥanania said, how could both verses be sustained? If it falls on a weekday you bring the festival offering and refrain from work. If it falls on the Sabbath, the following day you bring the festival offering and harvest. Rabbi Yose ben Rabbi Abun said, only ears for her dough. As what was stated, “therefore anybody who has an obligation for wood and first fruits. He who says, I am taking upon me to bring wood for the altar and logs for the arrangement on that day are forbidden funeral orations, and fasting, and working.”
“And the public assembly.” Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said, because of horn blowing. Rabbi Isaac ben Rabbi Ḥiyya said, because of the platform. Could they not make it the day before? Not to compress the courtyard. Rabbi Mattaniah said, because of “you shall not plant any wooden Asherah.”Deuteronomy 16:21
The Mishnah is Rabbi Meir’s, since Rabbi Meir said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize. “Not to” unspecified is as “not to fast.” Rabbi Jonah said, “these are the days not to fast on them, and partially not to eulogize on them.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden. As it was stated, “therefore a person who takes it on himself has to forbid himself in prayer.” Rabbi Yose ben Rabbi Abun said, that he must mention it on the preceding evening. This comes following what Rabbi Zeira said in the name of Rav Ḥuna: Similar to Friday night and Sabbath day.
The Mishnah either follows Rabbi Yose on the eleventh or Rabbi Meir on the twelfth. But it is difficult for Rabbi Meir. Was it not stated, “on the twelfth of it is Tirion Day?” But Rabbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappus were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, ‘when I return in peace I will destroy this tower.’ One of the Hasmoneans went out against him, killed his soldiers until he reached his chariot. When he reached his chariot he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hung it on a pole outside Jerusalem.” In Rabbi Meir’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rabbi Yose? To forbid the day before he does not need since it is itself forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rabbi Meir it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rabbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappus were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rabbi Meir’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rabbi Yose? To forbid the day before he does not need since it is itself forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.
“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rabbi Meir’s opinion it is understandable, it comes to forbid the day itself. What does it come to forbid for Rabbi Yose? Rabbi Yose said, all these matters neither support nor contradict either Rabbi Meir or Rabbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is it not already forbidden to him because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What do you understand to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Taʿanit was not abolished. But since Megillat Taʿanit was abolished, all these were abolished. Rabbi Ḥanina and Rabbi Joshua ben Levi both said, Megillat Taʿanit was abolished. Rabbi Abba and Rabbi Simon both said, Megillat Taʿanit was abolished. Rabbi Jonathan said, Megillat Taʿanit was abolished. Rabbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rabbi Eliezer that he got a haircut, and about Rabbi Joshua that he took a thermal bath. Rabbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Taʿanit was abolished? Rabbi Abba said, even if you are saying that Megillat Taʿanit was abolished, Ḥanukkah and Purim were not abolished.
The actions of the rabbis imply that Megillat Taʿanit was abolished. Rabbi Jonathan fasted every New Year’s Day’s eve. Rabbi Abun fasted every Sabbath eve. Rabbi Zeira fasted 300 fasts, and some say 900, and disregarded Megillat Taʿanit. Rabbi Jacob bar Aḥa commanded the schoolteachers, if a woman comes to ask you, tell her that one may fast any time except Sabbaths, holidays, New Moons, intermediate days of holidays, Ḥanukkah and Purim.
Simeon bar Abba said, there came a case before Rabbi Joḥanan and he instructed following Rabbi Yose. Rabbi Eleazar was sorry about this; he said, does one disregard the anonymous Mishnah and follow an isolated opinion? He found that Rabbi Ḥiyya stated this in the name of Rabbi Meir. When he understood that Rabbi Ḥiyya stated this in the name of Rabbi Meir, he said, the old man understands his chapters well. Rabbi Mana asked before Rabbi Yudan: Did not Rabbi Ḥizqiah, Rabbi Abbahu say in the name of Rabbi Eleazar, every place where Rabbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rabbi, maybe somebody else. How is this? If it is found that Rabbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rabbi did not teach a disagreement but others taught it in disagreement and Rabbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rabbi Ḥizqiah, Rabbi Jacob bar Aḥa, Rabbi Simeon bar Abba in the name of Rabbi Eleazar, every place where Rabbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rabbi Samuel bar Ina in the name of Rabbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion.
Rabbi Yudan the Patriarch sent the Great Rabbi Hoshaia a roast and a pitcher of wine. He sent and told him, you fulfilled with us “gifts to the needy.” Then he sent him a calf and a barrel of wine. He sent and told him, you fulfilled with us, “sending meals one person to the other.”
It was stated: In a place where they are in danger one reads it on the Fourteenth. Rabbi Yose asked: If it is a place where they are in danger they should not read it at all.
Mishnah
5 If the Scroll was read during the first Adar and then the year was intercalated one has to read it during the second Adar. There is no difference between first and second Adar except reading the Scroll and gifts to the needy.
Halakhah
The Mishnah if it was intercalated and afterwards they read it; but if they read it and after that it was intercalated it does not apply. The Mishnah does not say so, but “if the Scroll was read during the first Adar and then the year was intercalated one has to read it during the second Adar.” Rabbi Simon in the name of Rabbi Joshua ben Levi: it is written, “to validate this Purim letter”Esther 9:29; why does the verse say, “the second”? But from here we learn that if the Scroll was read during the first Adar and then the year was intercalated one has to read it during the second Adar.
Rabbi Jeremiah in the name of Rabbi Samuel bar Rav Isaac: What did Mordecai and Esther do? They wrote a letter and sent to our rabbis. So they said to them, do you accept upon yourselves these two days every year? They answered them, are not the troubles which come upon us enough, that you want to add to ours the trouble of Haman? They insisted and wrote them a second letter; that is what is written, “to confirm to them this second Purimletter.”Esther 9:29 What was written in it? They told them, if this is your fear, already it is written and deposited in Archives: “are these not written in the annals of the kings of Media and Persia.”Esther 10:2 Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: 85 Elders and among them more than 30 prophets were sorry about this matter. They said, it is written: “These are the commandments which the Eternal commanded to Moses.”Leviticus 27:34 These are the commandments which we were commanded by Moses’s saying. So did Moses say to us: No other prophet will reveal to you anything afterwards. And Mordecai and Esther want to introduce something new? They did not move from there but discussed the matter until the Holy One, praise to Him, illuminated their eyes and they found it written in the Torah, in Prophets, and in Hagiographs. This is what is written, “the Eternal said to Moses,” “write this in a book for remembrance.”Exodus 17:14 “This” is the Torah, as you are saying, “this is the Torah which Moses put before the Children of Israel.”Deuteronomy 4:44 “Remembrance” are the Prophets, “a book of remembrance is being written before Him for those who fear the Eternal,”Malachi 3:16 etc. “In a book” are the Hagiographs, “Esther’s word confirmed the matter of these Purim days and it was written in a book.”Esther 9:32
Rav, and Rabbi Ḥanina, and Rabbi Jonathan, and Bar Qappara, and Rabbi Joshua ben Levi said, this scroll had been said to Moses on Sinai; only there is no earlier and later in the Torah. Rabbi Joḥanan and Rabbi Simeon ben Lakish. Rabbi Joḥanan said, Prophets and Hagiographs will in the future be nullified, but the five books of the Torah will never be nullified. What is the reason? “A strong voice,” “never ending.”Deuteronomy 5:19 Rabbi Simeon ben Lakish said, also the Esther scroll and practices will never be nullified. It is said here, “a strong voice,” “never ending,” and it is said there, “their remembrance will not end from their descendants.”Esther 9:28 Practices? “His practices are eternal.”Habakkuk 3:6
Rabbi Levi in the name of Rabbi Simeon ben Lakish. The Holy One, praise to Him, saw that the evil Haman in the future would weigh his money against Israel. He said, it is better that my children’s money should precede this evil one’s money. Therefore one precedes and reads the paragraph about Šeqalim.
Rabbi Abbahu in the name of Rabbi Eleazar: “Every year by year.”Esther 9:21 It bundled an intercalary year with one which is not intercalary. Since in a year which is not intercalary Adar is next to Nisan, also in an intercalary year Adar is next to Nisan. Rabbi Ḥelbo said, in order to make one liberation close to the other liberation.
Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: That year was intercalary. What is the reason? “From day to day,” “and from month to month,” “to the twelfth month which is the month of Adar.”Esther 3:7 Is the first Adar additional? Is the second Adar additional? What is the difference between them? Rabbi Samuel ben Rav Isaac said, the two lambs of Pentecost are between them. If it was born on the fifteenth of Adar in a non-intercalary year and it enters an intercalary year; if you are saying that the first Adar is additional, it is a long year. If you are saying that the second Adar is additional, it has only up to the fifteenth of the first Adar. Rabbi Ayvo bar Naggari said, a Mishnah states that the first Adar is additional, as we have stated there: “They testified that one may intercalate the year during all of Adar; for there were those who said, until Purim. They testified that one may intercalate the year conditionally.” This implies that the first Adar is additional. If you would say that the second Adar is the addition, it no longer is the year and he intercalates it? Mar Uqba found two letters. In one was written, “it is good in my eyes and the eyes of my colleagues to add thirty days to the year.” And in one it was written, “it is good in my eyes and the eyes of my colleagues to add a month to the year.” He who says “thirty days” implies that the first Adar is additional; he who says “a month” implies that the second Adar is additional. If from there, you cannot infer anything, as Rabbi Jacob bar Aḥa and Rabbi Yudan from Gezur, Rabbi Simon in the name of Rabbi Joshua ben Levi said, forever both months may be augmented. If he augmented the first and did not augment the second, what he did is well done. Always the Adar close to Nisan is defective.
It was stated: Rabban Simeon ben Gamliel says, Obligations which apply to the Second Adar do not apply to the First Adar except for eulogy and for fasting which are equal for both. Rabbi Abba, Rabbi Jeremiah in the name of Rav, Rabbi Simeon in the name of Rabbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. Rabbi Ḥuna, the rabbi of Sepphoris said, Rabbi Ḥanina made it a custom in Sepphoris following Rabban Simeon ben Gamliel. He only said custom, therefore not as practice. But in matters of documents one writes the First Adar, the Second Adar, only that for the Second Adar one writes תִינָייָן. Rabbi Judah says, the Second Adar one writes ת, and it is enough.
There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rabbi Simon in the name of Rabbi Joshua ben Levi, also proclamations regarding “sheqalim” and kilaim are between them. Rabbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rabbi Yose said, this is correct. Did they not say, one proclaims about “sheqalim,” so that Israel should bring their “sheqalim” in time? If you would say on the First Adar, there still would be sixty days left in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.
Mishnah
6 The only difference between holiday and Sabbath refers to preparation of food. The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.
Halakhah
It was stated in the name of Rabbi Judah, they also permitted actions preparatory to the preparation of food. What is between them? Rav Ḥisday said, to sharpen the tip of the spit is between them. Rabbi Ḥanania the son of Rabbi Abbahu said, to produce fire from stones is between them. Rabbi Judah bar Pazi stated from Barzilah: what is the matter? Is the matter to sharpen the tip of the spit, or to produce fire from stones? You only have the following: “One does not sharpen the knife but he cleanses it on another.” Rav Ḥisday said, this is Rabbi Judah’s, for Rabbi Judah in the name of Samuel said, it is everybody’s opinion, to remove the fat on it.
“All these were said on a holiday, so much more on the Sabbath.” Are these it? Are there no others? There is stoning on the Sabbath, there is no stoning on a holiday. There is extirpation on the Sabbath, there is no extirpation on a holiday. There is flogging on a holiday, there is no flogging on the Sabbath. If you would say, we are coming to state cases connected with food, did we not state: “one lowers produce through a skylight on the holiday but not on the Sabbath”? In addition from the following, one grinds aromatic wood for a circumcision on a holiday but not on the Sabbath. Rabbi Yose said, only if he circumcised. In addition from what was stated, “The Sages agree with Rabbi Meir about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”
“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rabbi Neḥoniah ben Haqanah since Rabbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rabbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rabbi Aḥa in the name of Rabbi Abuna said, a menstruating adolescent girl is between them. Rabbi Mana said, also his wife’s sister is between them. In the opinion of Rabbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rabbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rabbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rabbi Yose said, that is a problem for the rabbis. Rabbi Jonah said, why can we not understand it from what Rabbi Simeon ben Yoḥai stated? As Rabbi Simeon ben Yoḥai stated: Rabbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rabbi Mana said before Rabbi Yose: When do we need this? Not for Rabbi Simeon ben Lakish? But for Rabbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rabbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rabbi Simeon ben Lakish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rabbi Joḥanan! Here are two cases, there it is one case.
According to Rabbi Simeon ben Lakish, what is between these Tannaim and those rabbis? Prohibitions without extirpation. Rabbi Judan said, he who sleeps with a bastard girl is between them. Rabbi Ḥananiah said, he who puts fire to the grain stack of his neighbor on a holiday is between them. These Tannaim think, since there is no extirpation, he pays. Those rabbis think, since there is flogging he does not pay. But then “these are the adolescent girls who can claim a fine” cannot follow the rabbis! Rabbi Mattaniah said, explain it according to everybody if it refers to a bastard male who sleeps with a bastard girl. But is his brother’s wife not his sister-in-law? Explain it that the man’s brother had children and had performed the preliminary wedding with a woman when he died and his brother came and raped her.
Mishnah
7 The only difference between one who is under a vow not to have usufruct from another and one who is under a vow about use of food is passing through his real estate and vessels that cannot be used to prepare food. The only difference between vows and voluntary gifts is that for vows one is responsible if they died or were lost, and for voluntary gifts one is not responsible if they died or were lost.
Halakhah
Therefore vessels used to prepare food are forbidden. But did he not make the vow about food? Rabbi Simeon ben Lakish: so is the Mishnah: The only difference between one who is under a vow not to have usufruct from another and one who is under a vow about use for food. In the House of Rabbi it was stated thus: “One who is under a vow about use of food should not borrow from him a fine or coarse sieve, a grindstone, or an oven.” It was stated: But he may borrow from him cups and bowls and fruit bowls, since these are not used to prepare food, only to serve food. Pans and pots are forbidden. To mill grain and to press grapes is forbidden. Harvesting grain is a problem, harvesting grapes is a problem. What kind of usufruct of food? It was stated: But he may borrow an axe from him. We wanted to say, an axe to split. Explain it by a hatchet for weeding, and you cannot infer anything. Rabbi Abuna said, that zwsta since one removes and separates the bran from flour with it, it is like a sieve.
“What is the vow about which they spoke? He who says, on me is the obligation for an elevation offering. What is the voluntary gift about which they spoke? He who says, this one is for an elevation offering.” Rabbi Ḥama the colleague of the rabbis asked, if he said, “on me is the obligation”, and came back and said, “this one is”? Rabbi Ḥinena asked, would it not be reasonable if he said, “this one is”, and came back and said, “on me is the obligation”? A severe prohibition falls on a simple prohibition but a simple prohibition does not fall on a severe prohibition.
Mishnah
8 The only difference between a sufferer from flux who experienced two episodes and one who experienced three is the sacrifice. The only difference between a sufferer from skin disease who is quarantined and one declared absolute is torn clothing, untended hair, shaving, and birds.
Halakhah
Rabbi Judah bar Pazi said, this is Rabbi Eleazar’s, for “Rabbi Eleazar said, also the third time one checks him out because of the sacrifice.” But for the rabbis, the second time if forced he is pure, but the third time if forced is impure. Rabbi Yose said, if it is not the rabbis’, it also is not Rabbi Eleazar’s, as it was stated: Rabbi Eleazar said, I did not say to undo his count, only that he may not bring a sacrifice. I did not say that he is not a sufferer from flux to undo the count of episodes; not to upset his status did I say but that he may not bring a sacrifice. This implies that it is everybody’s opinion. If you would say it is Rabbi Eleazar’s it should state: the second time is subject to undoing but not a sacrifice, the third time to undoing and sacrifice. In Rabbi Eleazar’s opinion, if she experienced two episodes of easy flux and one in difficulty she undoes and does not bring a sacrifice.
Rabbi Yudan said: The Mishnah is about two persons. Rabbi Ḥanina said, the Mishnah says so, “the only difference between a sufferer from skin disease who is quarantined and one declared absolute is torn clothing, untended hair, shaving, and birds.” This implies that we are dealing with two persons. If you would say about one person, one should state: “the only difference between a large white spot and a small white spot.” Just as you are saying there, we are dealing with two persons, so also here we are dealing with two persons.
If it spread while in quarantine, Rabbi Joḥanan said, he needs birds. Rabbi Eleazar said, he does not need birds. Rabbi Abba bar Mamal said, a “baraita” supports Rabbi Joḥanan: “‘From the sufferer from skin disease’Leviticus 14:3; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, is it not logical that one who became pure and the signs of what made him impure are on him shall need birds? But the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, ‘from the sufferer of skin disease’ to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rabbi Ḥananiah the colleague of the rabbis: the “baraita” supports Rabbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rabbi Jacob bar Aḥa said, the closing statement supports Rabbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rabbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rabbi Ḥama bar Uqba in the name of Rabbi Yose ben Rabbi Ḥanina: “All days on which the skin disease is on him he will be impure,”Leviticus 13:46 one whose impurity is caused by his skin disease. This excludes him whose purity depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rabbi Eleazar the Southerner in the name of Rabbi Shammai: “This shall be the doctrine of the sufferer from skin disease on the day.”Leviticus 14:2 One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.
Mishnah
9 The only difference between Torah scrolls and Tefillin and Mezuzot is that Torah scrolls may be written in any language but Tefillin and Mezuzot may be written only in Hebrew square script. Rabban Simeon ben Gamliel says, also Torah scrolls they only permitted to be written in Greek.
Halakhah
It is written “all Earth was one tongue and unified words.”Genesis 11:1 Rabbi Eleazar and Rabbi Joḥanan. One said, they were speaking seventy languages. But the other said, they were speaking in the language of the Unique of the World, the holy language. Bar Qappara stated, “may God embellish Japheth and dwell in the tents of Shem,”Genesis 9:27 that one should speak Japheth’s language in Shem’s tents. “The sons of Japheth: Gomer and Magog,” “and Javan,” “and Tubal,” “and Meshech,” “and Tiras.”Genesis 10:2 Gomer, Germamia. Magog, Gothica. Madai, as it is understood. Javan, Ephesus. Tubal, Bythinia. Meshech, Moesia. Tiras, Rabbi Simon said Persia, but the rabbis said Thrace. “The sons of Gomer: Ashkenaz,” “and Riphath,” “and Togarmah.”Genesis 10:3 Asia, and Adiabene, and Germanicia. “The sons of Javan: Elisha, and Tarshish,” “Kittim and Dodanim.”Genesis 10:4 Elis, Tarsos, Euboea, and Dardania. “The Arwadite,”Genesis 10:18 Rhodos. “The Ṣamarite,” Ḥoms. “The Ḥamatite,” Ḥama. “Up to” Lashaʿ. Rabbi Eleazar said, to Kallirrhoe. Rabbi Yudan bar Shalom said, from here about the Targum.
Rabbi Jonathan from Bet Guvrrin said, four languages are appropriate that the world should use them, and they are these: The Foreign Language for song, Latin for war, Syriac for elegies, Hebrew for speech. Some are saying, also Assyrian for writing.
Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rabbi Levi said, because they brought it with them from Assyria. It was stated: Rabbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; “and the script of the letter written in Aramaic and explained in Aramaic.”Ezra 4:7 “And they could not read this script”Daniel 5:8; this teaches that it was given on that day. Rabbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rabbi Yose. Rabbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: “Also today I shall return to you what was told to change”Zechariah 9:12; “he shall write for himself this changing Torah in a scroll,”Deuteronomy 17:18 a script which in the future is apt to change. It was stated: Rabbi Simeon ben Eleazar says in the name of Rabbi Eleazar ben Protos who said it in the name of Rabbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? “The hooks of the pillars,”Exodus 27:10 that the letters vav of the Torah look like pillars. Rabbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rabbi Jeremiah in the name of Rabbi Ḥiyya bar Abba and Rabbi Simon both were saying, in earlier copies of the Torah neither “he” nor final mem were closed. Therefore samekh was closed.
It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rabbi Jeremiah in the name of Rabbi Ḥiyya bar Abba: Aquila the proselyte translated the Torah before Rabbi Eliezer and Rabbi Joshua; they praised him and said to him, “you are a superhuman beauty.”Psalms 45:2 Rabbi Judah bar Pazy said, Rabbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rabbi Isaac the son of Rabbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rabbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rabbi Zeira in the name of Rabbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rabbi Zeira in the name of Rabbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.
Rabbi Zeira in the name of Rav: If there is a hole in the hip of a “he,” if one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rabbi Zeira in the name of Rav Ḥisda: If a gimel was at the end of the border. If one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rabbi Zeira in the name of Ashian bar Nidba. If there was a hole in the middle of a bet. If the border surrounds it on every side it is qualified, otherwise it is disqualified. Rabbi Zeira said, it turns out that Rav Ḥisda follows Rav and both disagree with the system of Ashian bar Nidba. The colleagues are saying, Ashian bar Nidba parallels Rabbi Joḥanan.
As it was stated. If he mixed the letters. There are Tannaim who state, it is qualified. There are Tannaim who state, it is disqualified. Rabbi Ada bar Simeon in the name of Rabbi Joḥanan: He who says qualified, at the top. He who says disqualified, at the bottom; for example ארצך. תפארתינו,ארצינו is questionable, תפארתך is questionable.
Rabbi Aḥa the son of Rabbi Simeon in the name of Rabbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rabbi Abba the son of R. Pappai said: “From the depth I call on You, Eternal!”Psalms 130:1 Rabbi Ada bar Simeon in the name of Rabbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? “Israel, prepare yourself before Your God.”Amos 4:12 Rabbi Alexandri said: “Watch your feet when you go to God’s house”Ecclesiastes 5:1; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rabbi Jacob bar Abiah in the name of Rabbi Aḥa: “Watch your feet when you go to God’s house”; watch yourself when you are called to God’s house that you should be pure and innocent. Rabbi Abba said: “Your fountain shall be blessed,”Proverbs 5:18 your being called to the grave shall be blessed. Rabbi Berekhiah said: “A time to be born and a time to die,”Ecclesiastes 3:2 hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.
Rabbi Abba in the name of Rav Judah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even “earth.”Deuteronomy 11:21 Rabbi Zeira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rabbi Jeremiah said it: Rabbi Zeira in the name of Rav Ḥisda; Rabbi Jonah and Rabbi Yose both say, Rabbi Zeura in the name of Ashian bar Nidba; the colleagues say, Rabbi Zeira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rabbi Zeira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rabbi Zeira, Rav Ḥananel in the name of Rav: but if it was like “I am the Eternal your God”Numbers 15:41 it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? “God,” “Highest Power,” “Eternal.”Joshua 22:22 If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. “For the Eternal” is questionable, “by the Eternal” is questionable.
Rav Shesha the son of Rav Ḥananel said, one has to write ה below the knee joint of the ל, “so you want to repay to the Eternal”Deuteronomy 32:6? In this way you want to repay to the Eternal? The Mezuzah. There are Tannaim who state, open; there are Tannaim who state, closed. Samuel bar Shilat in the name of Rav: Practice follows him who said open, since that is not its place. Open at the start is closed. Open at the bottom is open. Open on both sides is closed. If in error he omitted one verse, if it is two or three lines one repairs and reads from it; four one does not read from it. Rabbi Zeira in the name of Rav Ḥananel, the same holds for a tear. It was stated, a scroll in which there are two or three errors on every page one fixes and reads from it. Four one does not read from it. But was it not stated, a scroll in which there are 85 errors, as the paragraph “it was when the Ark traveled,”Numbers 10:35-36 one repairs and reads from it? Rabbi Shammai said, here in a large scroll, there in a small scroll. Rabbi Zeira in the name of Rav Ḥananel, if he found in it one page which is whole, it saves everything. How? Whole in that there are no errors? Or whole that there are no four? Ḥagra the brother of Rabbi Abba bar Bina gave a Torah scroll to Rav Ḥananel who checked it. He said to him, this your Torah scroll needs prayer. At the end he found in it a page which was whole, which saved everything. How? Whole in that there are no errors? Or whole that there are no four?
Rabbi Zeira, Rav Ḥananel in the name of Rav: Its sewing is practice of Moses from Sinai. Rabbi Jeremiah in the name of Rabbi Samuel bar Rav Isaac: the knots of Tefillin are practice of Moses from Sinai. A Tefillin strip of Rabbi Jeremiah broke; he asked Rabbi Abba bar Mamal who said to him, “and you shall tie them,”Deuteronomy 6:8 even simple tying. Rabbi Zeira’s wall of the strip broke. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned. Rabbi Abba the son of Rabbi Ḥiyya bar Abba, Rabbi Ḥiyya in the name of Rabbi Joḥanan: The practice is that he who sews must leave space on top and bottom so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler, and ties with hair, and patches with a patch, and glues with glue, and sews with sinews. As he sews, he has to sew this stitch. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width. If he made the end of the column equal to its beginning he disqualified it. One must leave on the top of the scroll a margin of two finger-breadths and at the bottom three. Rabbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty, in the Twelve Prophets three. One has to end in the middle of a column and start in its middle; but for a Prophet he ends at the bottom and starts at the top; but for the Twelve Prophets it is forbidden. One makes no sheet less than three columns and none more than eight. That you are saying, at the start. But at the end even a little; and for parchment the Sages did not give any size.
It is required that he write on leather on the place of the hair and on parchment on the place of its split. If he changed this, he disqualified it. One should not write half of it on leather and half of it on parchment, but he may write on leather from a pure domestic animal and half on leather from a pure wild animal. One only writes on leather from a pure animal. What is the reason? “That the Eternal’s teaching be in your mouth,”Exodus 13:9 from what you are putting into your mouth. But was it not stated, one writes on leather from carcasses and torn animals? The kind which you are putting into your mouth. One makes a staff at the end of a book, but for the Torah one on both sides. Therefore one rolls a book up to its beginning but the Torah to its middle. Rabbi Samuel, Rabbi Zeira in the name of Rav Ḥiyya bar Joseph: Even two sheets. Rabbi Zeira, Samuel bar Shilat in the name of Kahana: but only at the place of the suture. Rabbi Aḥa in the name of Rabbi Samuel bar Naḥman: A scroll which has no cover one turns on the writing so the writing should not be degraded.
Of all double letters in the alphabet one writes the first form at the start of a word and in the middle of a word, but the last form at the end, and if one changed this he disqualified it. In the name of Rabbi Matthew ben Ḥarash they said, מנצפ״ך is a practice of Moses from Sinai. What is מנצפ״ך? Rabbi Jeremiah in the name of Rabbi Samuel bar Rav Isaac: what the seers instituted for you. Who are those seers? It happened on a day of rainstorm that the Sages did not come to the assembly hall, but the children entered. They said, come and let us form an assembly that it should not be cancelled. They said, what is that that it is written mem mem, nun nun, “ṣade ṣade,” peh feh, kaf khaf. From utterance to utterance, from trustworthy to trustworthy, from just to just, from mouth to mouth, from the hand of the Holy One, praise to Him, to the hand of Moses. The Sages identified them and they all grew to become important personalities. They said, Rabbi Eliezer and Rabbi Joshua were from these. Rabbi Jeremiah in the name of Rabbi Ḥiyya bar Abba and Rabbi Simon both were saying, in earlier copies of the Torah neither “he” nor final mem were closed. Therefore samekh was closed.
Rabbi Simon and Rabbi Samuel bar Naḥman both were saying, the people of Jerusalem were writing Jerusalem, to Jerusalem, and were not differentiating. And similarly North, to North; South, to South.
Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning.” “I shall make man in stature and form.” “Male and his openings He created them.” “He finished on the Sixth and rested on the Seventh.” “Now I shall descend.” “Sarah laughed in her surroundings, saying.” “For in their rage they killed a bull and in their will uprooted a trough.” “Moses took his wife and his sons and let them ride on people-carriers.” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years.” “And the hare,”Leviticus 11:6 “and the young of foot.” King Ptolemy’s mother was called “hare”. “Not one precious thing I took from them.” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens.” “Which I did not command peoples to worship them.”
All letters written with the Name as prefix are profane and may be erased, e. g., to the Eternal, by the Eternal, as the Eternal, that the Eternal, since we find that on the diadem it was separate from it, “holy to” at the bottom, “the Eternal” at the top. All letters written with the Name as suffix are holy and may not be erased, e. g., our God, your God. These are the Names which may not be erased: one who writes the Name of four letters, whether YH or AD. “El, Elohim, Elohei, Elohenu, Elohekhem, Shadday, Sabaoth, Ehye-Ašer-Ehye.” If one writes AD from Adonai, EH from Ehye, ŠD from Shadday, ṢB from Sabaoth, these may be erased and one erases their additions. “To Elohim” one erases “to”; “to the Eternal” one erases “to”. If he wrote YH of the four-letter Name, EL from Elohim, it may not be erased. This is the rule: Any which at another place is a permanent Name may not be erased.
It was stated: Rabbi Yose says, the family Ḥagira were professional scribes in Jerusalem, who were erasing Sabaoth since it is a profane substantive at another place, “the military commanders take position at the head of the people.”Deuteronomy 20:9 All Names written regarding our father Abraham are holy except one which is profane, “it was when the gods made me err from my father’s house.”Genesis 20:13 But some are saying, this one also is holy, “for unless God, they already would have made me err.” All Names written regarding Micha are profane, even though they are written with YH, except one which is holy, “all time that the House of God was at Siloh.”Judges 18:31 All Names written regarding Naboth, even though they are written with EL are holy, “Naboth cursed God and King.”1 Kings 21:13 But “merciful and compassionate, patient and full of grace, King of kings, elevated, and great, and awesome, and supreme, powerful, just, straight, saintly, flawless, strong,” these are profane. The following are the names which cannot be split: Amiel, Amishadday, Ṣuriel, Ṣurishaddai, Gamliel, Pedahzur, Pedahel, may not be split. These are names that may be split, Beth-El, Beth-Awen, getting angry, I shall get angry, Poti-phera, Ṣafenath-Paneaḥ.
Rav and Samuel. One said hallelu yah, and the other one said hallēluja. For him who said hallelu yah it is split but cannot be erased. For him who said hallelujah it may be erased but cannot be split. We do not know who said what. Since Rav said, I heard from my uncle, if somebody would give me a book of Psalms written by Rabbi Meir I could erase all hallelujah in it since he did not intend to sanctify them. This implies that he said hallelujah. The words of the rabbis disagree, as Rabbi Simon said in the name of Rabbi Joshua ben Levi, the book of Psalms was said with ten expressions of praise, with “hail”, with “excellence”, with melody, with song, with chant, with instruction, with shout, with thanksgiving, with prayer, with blessing. The most beatific of all of them is hallelujah since both the Name and praise are contained in it.
Rabbi Zeira asked before Rabbi Abbahu: He told him, in the mouth before you. Rabbi Jonah answered both ways. Rabbi Eleazar answered both ways. As it was stated, if he heard but did not answer, he fulfilled his obligation; if he answered but did not hear he did not fulfill his obligation. Rav in the name of Rabbi Abba bar Ḥana; but some say Rabbi Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rabbi Zeira asked, what are the starts of Chapters? “Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal.”Psalms 113:1 They asked before Rabbi Ḥiyya bar Abba: How do we know that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say “praised be he who comes” and the others say “in the name of the Eternal,”Psalms 118:26 and both have fulfilled their obligation.
Rabbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. Ben Azai said, if one answered an orphan Amen, may his children be orphans; hurried, may the end of his days be hurried; plucked, may his soul be plucked off. For a long Amen, they lengthen his days and years in a good way.” What is an orphan Amen? Rabbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal. By the Name, one does not answer Amen after him. Rabbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written “You shall be blessed by all peoples.”Deuteronomy 7:14 A Gentile met Rabbi Ishmael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rabbi, did you say to the one what you said to the other? He said to them, so it is written “Those who curse you are cursed, but those who bless you are blessed.”Genesis 27:29
Mishnah
10 The only difference between a High Priest anointed with the anointing oil and one invested is the bull which comes for all commandments. The only difference between an acting High Priest and a deactivated High Priest is the bull of the Day of Atonement and the tenth of an ephah.
Halakhah
It was stated: The Anointed Priest brings a bull, the one clothed in multiple garb does not bring a bull. This disagrees with Rabbi Meir, for Rabbi Meir said, the one clothed in multiple garb brings a bull. What is Rabbi Meir’s reason? “The Anointed.” Why does the verse say “priest”? To add the one clothed in multiple garb. What is the rabbis’ reason? “The anointed.” I might think that this is the king. The verse says, “priest.” If priest, I might think the one clothed in multiple garb. The verse says, “anointed.” Then I might think that I am adding also the one anointed for war. The verse says, “Anointed”Leviticus 6:22; one who has no anointed person over him. The argument of the rabbis seems inverted. Here is written “anointed” and there is written “anointed.” Here they say, to include the one clothed in multiple garb. But here they say, to exclude the one clothed in multiple garb. Rabbi Hila said, each inference refers to its meaning. There the entire paragraph is said for Aaron. Why is said “priest”? To include the one clothed in multiple garb. But here the paragraph does not mention Aaron. If it had said “the Anointed” but not “priest,” I would have said, this refers to the king. If you would say already this precedes the paragraph about the king, I would have said that for forgetting a topic he brings a bull but for acting in error he brings a goat. Therefore it is necessary that it mention “the Anointed” and that it mention “priest.”
Rabbi Joḥanan said, if he transgressed and offered his tenth of an ephah it is valid.
“One arranges for another Cohen as his replacement, maybe a disqualification of his will happen.” How? Does one leave them alone together? Rabbi Ḥaggai said, by Moses! If one would leave them alone together, he would kill him! “Him.”Leviticus 6:19 One anoints one, one does not anoint two. Rabbi Joḥanan said, because of rivalry.
If one was incapacitated and the other officiated. The first has all the sanctity of the High Priesthood on him; the second one is qualified neither as High Priest nor as common priest. Rabbi Joḥanan said, if he transgressed and officiated, his officiating is valid. Whose officiating? Let us hear from the following: It happened to Ben Illem from Sepphoris that the High Priest experienced an emission of semen on the Day of Atonement; Ben Illem entered and officiated in his stead. He asked the king when he went out: “The bull and the goat which are brought today, from whose property are they offered? From mine or from the High Priest’s?” The king understood what he was asking and answered him, “Ben Illem, is it not enough for you that you served once before Him Who spoke and the world was created? It is enough for you.” Ben Illem understood that he was removed from the High Priesthood.
It happened that Simeon ben Qimḥit went out for a walk with an Arab king on the evening before the Day of Atonement at sundown and a drop of spittle squirted on his garment and defiled him. His brother Judah entered and officiated in his stead. Their mother saw two of her sons as High Priests on the same day. Qimḥit had seven sons; all of them served as High Priests. The Sages sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt. They said, all flours are flour but Qimḥit’s flour is fine flour. They recited about her: “All the honor of the king’s daughter is inside; gold settings her garments.”Psalms 45:14
I might think that the one anointed for war should bring his tenth of an ephah. The verse says, “in his stead, of his sons.”Exodus 29:30 One whose son will serve in his stead brings his tenth of an ephah. This excludes the one anointed for war whose sons will not serve in his stead does not bring a tenth of an ephah. How do we know that the son of the anointed for war will not serve in his stead? The verse says, “seven days shall the priest wear them,”Exodus 29:30 etc. If one officiates in the Tent of Meeting, his son will stand in his stead. This excludes the one anointed for war who does not officiate in the Tent of Meeting, his son will not stand in his stead. How do we know that he can be appointed as High Priest? As is written, “Phineas the son of Eleazar was leader over them; in earlier times the Eternal was with him.”1 Chronicles 9:20 When Rabbi Yose wanted to needle Rabbi Eleazar ben Rabbi Yose, he said to him, “before, he was with him.” “Before, he was with him.”Numbers 27:1-15 In the days of Zimri, he protested. In the days of the concubine at Gibeah, he did not protest.
And how do we know that he was asked in eight? Rabbi Abba, Rabbi Ḥiyya, Rabbi Ḥiyya in the name of Rabbi Joḥanan: “And Aaron’s holy garments shall be for his descendants in his stead.”Exodus 29:30 Why does the verse say, “in his stead”? For greatness after him. And how do we know that he officiated in eight? Rabbi Immi in the name of Rabbi Joḥanan: “And Aaron’s holy garments shall be for his descendants.” Why does the verse say, “in his stead”? For greatness after him. Rabbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: But the Sages are saying that he is qualified neither in the four of a common priest nor in the eight of a High Priest. Rabbi Abba said, it would be logical that he officiate in four. Why did they say that he does not officiate? So that people would not say, we saw a High Priest, sometimes he officiates in four, sometimes he officiates in eight. Rabbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rabbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is stated: “The descendants of Aaron, the priests, shall blow the trumpets,”Numbers 10:8 blameless ones, not with bodily defects, the words of Rabbi Akiva. Rabbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rabbi Akiva answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rabbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who saw the act and forgot. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.
“The priest shall atone who was anointed.”Leviticus 16:32 Since the entire chapter is said about Aaron, from where to include another priest? The verse says, “who was anointed”; not only the anointed with the anointing oil; from where the one clothed in multiple garb? The verse says, “who was inducted into office.” And from where another who was appointed? The verse says, “the priest shall atone.” How is he being appointed? The rabbis of Caesarea in the name of Rabbi Ḥiyya bar Joseph, by mouth. Rabbi Zeira said, this implies that one may ordain Elders by word of mouth. Rabbi Ḥiyya bar Ada said, a Mishnah says so: “Recant the four things that you are used to say and we shall make you president of the Court.”
Mishnah
11 The only difference between a public altar and a private altar was the Pesah sacrifice. This is the principle: Anything which can be vowed or donated is sacrificed on a private altar; but nothing which cannot be vowed or donated is sacrificed on a private altar.
Halakhah
“The only difference between a public altar and a private altar, etc.” Rabbi Joḥanan spent three years that he did not visit the house of assembly because of pain. At the end Rabbi Eleazar saw in his dream: Tomorrow Sinai will come down and bring a new insight. He came and said before them, from where is this truth verified that divine service is by firstborns? From this verse, “for Mine is every firstborn; on the day when I struck down every firstborn in the Land of Egypt,”Numbers 3:13 etc. And it is written, “and on all gods of Egypt I shall pass judgment,”Exodus 12:12 etc. Before that what were they doing? “Rebecca took the desirable garments of her older son Esau, which were with her in the house.”Genesis 27:15 What are “the desirable”? That he was acting as High Priest. Rabbi Levi said, “the Eternal broke the staff of the evildoers,”Isaiah 14:5 these are the firstborn who were the first to sacrifice to the Calf.
“Everything is brought on an altar, domestic and wild animals, large and small birds, male and female, whole but not defective, pure but not impure. All are brought as elevation sacrifice and do not need stripping and partitioning. Gentiles today are permitted to do this.” From where male and female? Rabbi Abbahu in the name of Rabbi Yose bar Ḥanina: “and the cows they offered as elevation offering to the Eternal.”1 Samuel 6:14 From where whole but not defective? Rabbi Yasa said, Rabbi Eleazar made it clear to the colleagues, “from all living, from integer flesh,”Genesis 6:19 that they should be complete in their limbs. Plucked? Rabbi Eleazar made it clear, “any bird, any wing,”Genesis 7:14 to exclude plucked ones. From where pure but not impure? Rabbi Abba the son of Rabbi Pappai, Rabbi Joshua from Sikhnin in the name of Rabbi Levi: Noah pondered a lesson from the Torah. He said, it already was said to me, “like vegetables from the field I gave you everything.”Genesis 9:3 Why did Scripture increase the pure ones? For sacrifices. And Gentiles today are permitted to do this. Rabbi Abba in the name of Rav Judah, it is forbidden to a Jew to help him and it is forbidden to become his agent.
Antoninus asked Rabbi, may I build an altar? He said to him, build it and hide its stones. May one make incense for him? He said to him, make it without one of its ingredients. Was it not stated, “you may not make for yourselves”Exodus 30:37? You may not make for yourselves but others may make for you. Rabbi Ḥanania said, this was for Rabbi Romanos whom Rabbi sent to make it for him. There are indications implying that Antoninus converted; there are indications implying that Antoninus did not convert. One saw him walking with a slight shoe on the Day of Atonement. What do you infer since even God-fearing people go outside thus? Antoninus said to Rabbi, can I eat from the Leviathan in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that “no uncircumcised man may eat from it.”Exodus 12:48 When he heard this, he went and circumcised. He came to Rabbi and said to him, look at my circumcision. He answered him, at mine I never looked, and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies? Because he never in his life looked at the figure on a coin. This implies that Antoninus converted. The statement of the rabbis implies that Antoninus did convert, as Rabbi Ḥizqiah, Rabbi Abbahu in the name of Rabbi Eleazar said: When in the Future World the proselytes come, Antoninus comes at the head of all of them.
Rabbi Eleazar and Rabbi Yose ben Ḥanina. Rabbi Eleazar said, the Sons of Noah brought well-being offerings. Rabbi Yose ben Ḥanina said, the Sons of Noah brought elevation offerings. Rabbi Eleazar objected to Rabbi Yose ben Ḥanina: Is it not written, “and Abel also brought from the firstlings of his sheep and of their excellence.”Genesis 4:4 What does Rabbi Yose ben Ḥanina do with this? From their luxurious ones. Rabbi Eleazar objected to Rabbi Yose ben Ḥanina: Is it not written, “he sent the young men of Israel and they offered elevation offerings,”Exodus 24:5 etc.? What does Rabbi Yose ben Ḥanina do with this? Entire in their bodies, without stripping and partitioning. Rabbi Eleazar objected to Rabbi Yose ben Ḥanina: Is it not written, “Jethro, Moses’s in-law, took elevation and well-being offerings for God”Exodus 18:12? What does Rabbi Yose ben Ḥanina do with this? Following him who said that Jethro came after the giving of the Torah. Rabbi Ḥuna said, Judah the great one and Rabbi Yannai disagreed. One said, Jethro came before the giving of the Torah; but the other one said, Jethro came after the giving of the Torah. We did not know who said what. Let us hear from the following: “Jethro, the priest of Midian, Moses’s in-law, heard.”Exodus 18:1 What did he hear? Ḥizqiah said, he heard the parting of the Reed Sea. Rabbi Joshua said, he heard the parting of the Reed Sea. Rabbi Levi said, he heard the war of Amalek. The Great Judah said, he heard the giving of the Torah. Therefore he must be the one who said, Jethro came after the giving of the Torah. Rabbi Abba and Rabbi Ḥiyya in the name of Rabbi Joḥanan, the following supports Rabbi Yose ben Ḥanina: “Awake North, and come South.”Song of Songs 4:16 “Awake North” refers to the elevation sacrifice which is slaughtered in the North. What does “awake” mean? What was sleeping and awoke. “And come South” refers to well-being sacrifices which are slaughtered in the South. What does “come” mean? Something new. What does Rabbi Yose ben Ḥanina do with this? When the diasporas in the North awake and build the Temple in the South. Rabbi Abba the son of Rabbi Pappai, Rabbi Joshua from Sikhnin in the name of Rabbi Levi: also the following verse supports Rabbi Yose ben Ḥanina: “This is the teaching about the elevation sacrifice.”Leviticus 6:9 “This is the elevation sacrifice” which the Sons of Noah were sacrificing. When he comes to well-being sacrifice he says, “this is the teaching about the well-being sacrifice.”Leviticus 7:11 It is not written “which one brought” but “shall bring” from now on.
Where are burned oxen and burned goats burned? On a grave. Since we have stated, the only difference between a public altar and a private altar was the “Pesaḥ” sacrifice? So in the Mishnah: The only difference between a public altar and a private altar was the “Pesaḥ” sacrifice exclusively; not following Rabbi Judah, since Rabbi Judah said, purification sacrifice and “Pesaḥ” for the individual on the public altar, no purification sacrifice and “Pesaḥ” for the individual on a private altar. It was stated: “Rabbi Judah said, anything the community sacrifices at the Tent of Meeting in the desert it sacrifices at the Tent of Meeting at Gilgal. What is the difference between the Tent of Meeting in the desert and the Tent of Meeting at Gilgal? At the Tent of Meeting in the desert was no permission of a private altar; at the Tent of Meeting at Gilgal was permission of a private altar. His altar may be on his roof, but he may sacrifice there only elevation and well-being sacrifices. But the Sages are saying, everything which community or private person sacrifice at the Tent of Meeting in the desert they sacrifice at the Tent of Meeting at Gilgal.” What is Rabbi Judah’s reason? “Do not do” at Gilgal “everything which we are doing here today.”Deuteronomy 12:8 What may you do there? Anything straightforward. What is that? Those are elevation and well-being sacrifices. What is the rabbis’ reason? At a place where any man may do what is right in his eyes. “Do not do everything which we are doing here today.” What may you do there? Anything straightforward. What is that? Those are elevation and well-being sacrifices. Rabbi Judah says, the individual was warned and the individual was permitted. He was warned, and his private altar is on his roof, and he is permitted elevation and well-being sacrifices. The rabbis are saying, also community and individuals were warned. The community was comprehensively permitted. The individual stays in his prohibition.
It was stated in the name of Rabbi Simeon: “The community only brings what Scripture fixed for it.” Rabbi Simeon is of the opinion that since when Second Tithe was introduced it was not interrupted. What is between them? Rabbi Abba bar Mamal said, the bull of hidden things is between them. Rabbi Yose says, voluntary offerings of the community are between them. It was stated, both men and women. Rabbi Joḥanan said, there is no woman here, “man” is written in the paragraph. It was stated, also a nazir’s sacrifices. Rabbi Joḥanan said, there are no nazir’s sacrifices here; nazir’s sacrifices are an obligation. It was stated, also libations. Rabbi Yose ben Rabbi Abun said, he who states “libations” does not hold with Rabbi, as it was stated, Rabbi says, I am saying that also after Israel entered the Land, libations only are brought inside. What is the reason? “In the Sanctuary pour alcoholic libations to the Eternal.”Numbers 28:7 A prohibition is written only for inside; from where for the outside? Let us hear from the following. How do we know that one who slaughters as Pesah for an individual on a private altar or the public altar in a time where altars are forbidden, that he transgresses a prohibition? The verse says, “you may not slaughter the Pesaḥ at one.”Deuteronomy 16:6 He is punished with extirpation and you are saying so? Rabbi Simeon ben Lakish said, this is about one who slaughters in the afternoon not for its name in a time when altars are permitted. Then why does he say, in a time when altars are forbidden? In a time when his altar is forbidden. Why not for its name? That you should not say, it is well-being offering and qualified. In addition, from the following: I might think that if he slaughtered it in the afternoon it should be qualified. Why do you have in the afternoon it should be qualified? No. It is not for its name. Rabbi Yose said, this implies that well-being sacrifices brought because of “Pesaḥ” are qualified on an altar. Would an elevation offering be brought because of a reparation sacrifice be qualified on an altar according to Rabbi Eleazar? Let us hear from the following: “This is the principle: Anything which can be vowed or donated is sacrificed on a private altar; but nothing which cannot be vowed or donated is sacrificed on a private altar.”
Rabbi Yose ben Ḥanina said, the altar is permitted only by a prophet. What is the reason? “Guard yourself so that you do not bring your elevation offerings at any place you are seeing, except at a place”Deuteronomy 12:13-14 etc. And Elijah sacrifices when local altars are forbidden? Rabbi Simlai said, the Word He said to him: “I acted on Your saying.”1 Kings 18:36 I acted following Your Word.
Mishnah
12 The only difference between Shiloh and Jerusalem was that at Shiloh one ate simple sacrifices and Second Tithe at sight and in Jerusalem inside the wall. In both cases most holy sacrifices are eaten inside the curtains. After the holiness of Shiloh temporary altars were permitted but after Jerusalem temporary altars are not permitted.
Halakhah
Rabbi Joḥanan bar Marius understood it from the following: “Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal.”Joshua 8:30 Not only Mount Ebal, from where Shiloh? “Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal.”1 Samuel 7:9 Rabbi Abba bar Kahana said, three sins were permitted for Samuel’s sheep: It and its hide, and deficient in time, and he was a Levite. Rabbi Yose said, if about this it implies nothing, since Rabbi Abba bar Kahana said, seven sins were permitted for Gideon’s bull: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rabbi Samuel bar Naḥman: “When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal.”1 Samuel 8:17 It is written, “the cook lifted the thigh and what was on it and put before Saul,”1 Samuel 9:24 etc. Rabbi Samuel bar Naḥman said, the thigh and meat. Rabbi Joḥanan said, the thigh and the fat tail. Rabbi Eleazar said, the thigh and the breast, as Rabbi Eleazar said, the thigh and the breast belong to the priests at a public altar but to the owner at a private altar. Rabbi Zeira in the name of Rabbi Eleazar: The hide of the elevation sacrifice belongs to the priests at a public altar but to the owner at a private altar. Rabbi Zeira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice belongs to the priests at a public altar but to the owner at a private altar. Rabbi Joḥanan asked, is the night qualified at a private altar? Rabbi Eleazar answered, is it not written, “Saul said, disperse under the people and tell them, every man shall bring to me his ox,”1 Samuel 14:34 etc. And it is written, “they told Saul saying, look, the people are sinning against the Eternal by eating on the blood,”1 Samuel 14:33 etc. How is this? The night for profane slaughter, and the day for sacrificial. When Rabbi Joḥanan heard this, he said, well did Rabbi Eleazar teach us.
Rabbi Phineas in the name of Rabbi Yose ben Rabbi Ilaʿy. One verse says, “he abandoned the dwelling at Shiloh,”Psalms 78:60 but another verse says, “she brought him to the Eternal’s House at Shiloh.” How is this? A stone house below and the tapestries on top, and this was “rest.” Rabbi Zeira said, a minimum of ten hand-breadths, as in building a house. But was it not stated, just as the Tent of Meeting was erected so was the Tent at Shiloh erected? Rabbi Yose ben Rabbi Abun said, “its poles, its planks, its latches, its bases, and its columns.”Exodus 39:33 Its poles were visible inside like stars in the sky.
The Great Rabbi Ḥiyya said to Rabbi Simeon ben Rabbi: I heard from your fathers that all covers which existed only were in Benjamin’s part. What is the reason? “He rests between his shoulders.”Deuteronomy 33:12 But is it not written, “He despised the Tent of Joseph and did not choose the tribe of Ephraim, but chose the tribe of Judah.”Psalms 78:67-68 Did he choose Judah? But choosing, choosing. Since choosing there includes Benjamin, so choosing here includes Benjamin. Rabbi Jonah, Rabbi Abbahu in the name of Rabbi Yose ben Ḥanina: “and the pleasure of the Dweller in the senna.”Deuteronomy 33:15 Sacral meat given to atonement is consumed in the part of Joseph. Rabbi Eudaimon of Sepphoris said, like vertex of a trapezoid entered from Joseph’s part into Benjamin’s part; on it the altar was situated. What is the reason? “The border turned eastward to Taanat-Shiloh,”Joshua 16:6 up to the door-sill of Shiloh. Rabbi Jonah, Rabbi Abbahu in the name of Rabbi Yose ben Ḥanina: “and the pleasure of the Dweller in the senna.” That the Divine Presence dwelt in the greatness of Joseph.
Rabbi Eleazar in the name of Rabbi Hoshaia: Since simple sacrifices and Second Tithe were eaten at sight the person who stated the Mishnah did not need to warn about the consumption but about its bringing. What is the reason? “Guard yourself so that you do not bring your elevation sacrifices,”Deuteronomy 12:13 so that you do not bring what you are obliged to offer. Rabbi Simeon bar Miasha asked before Rabbi Eleazar: What does “at sight” mean? Shiloh or Shiloh and the Sanctuary at Shiloh? He told him, Shiloh and the Sanctuary at Shiloh, as for example Bet-Maon, only that there is an interruption and here is no interruption.
Rabbi Yasa in the name of Rabbi Joḥanan: This is the indication: Any time the Ark is inside, private altars are forbidden; once it left, private altars are permitted. Rabbi Zeura asked before Rabbi Yasa: even temporarily, as in the case of Eli? Rabbi Abbahu in the name of Rabbi Joḥanan, “there”, “there”. Just as in the case of “there” mentioned there private altars are forbidden, so in the case of “there” mentioned here private altars are forbidden. Rabbi Simeon ben Lakish asked before Rabbi Joḥanan, in that case if there is no Ark is there no “Pesaḥ”? Rabbi Yose ben Rabbi Abun said, “appellation”, “appellation”. Just as in the case of “appellation” mentioned there private altars are forbidden, so in the case of “appellation” mentioned here private altars are forbidden. And so Rabbi Judah and Rabbi Simeon were saying, Second Tithe in Nob and Gibeon. One understands Rabbi Judah, since Rabbi Judah said, purification sacrifice and “Pesaḥ” for the individual on the public altar, no purification sacrifice and Pesah for the individual on a private altar. Following Rabbi Simeon? Since Rabbi Simeon said, “The community only brings what Scripture fixed for it.” Rabbi Simeon is of the opinion that since when Second Tithe was introduced it was not interrupted.
How do we know that the priests may fulfill their obligation with ḥallah or heave, and Israel with Second Tithe on Passover? The verse says, “you shall eat mazzot”Exodus 12:18; this adds. Might I think that they may fulfill their obligation with First Fruits? The verse says, “in all your dwelling places you shall eat mazzot,”Exodus 12:20 mazzah which may be eaten at any dwelling place; this excludes First Fruits which are not eaten at any dwelling place. They objected, but may Second Tithe be eaten at any dwelling place? It may be redeemed and be eaten at any dwelling place. Rabbi Abun bar Ḥiyya asked: What was bought with tithe money and became impure, following Rabbi Judah, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it. Rabbi Simeon ben Lakish asked: Ḥallah from dough made from Second Tithe in Jerusalem, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it.
I might think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a “nazir.” The verse says, “seven days you shall eat mazzot”Exodus 12:15; mazzah which may be eaten all seven days. This excludes thanksgiving offering and wafers of a “nazir” which may not be eaten all seven days. Rabbi Jonah in the name of Rabbi Simeon ben Lakish: since flat cakes for a thanksgiving offering and wafers of a “nazir” may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rabbi Yose in the name of Rabbi Simeon ben Lakish: this implies that wafers of a “nazir” may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a “nazir.” Rabbi Joḥanan said, there is no “nazir” here; nezirut is an obligation. Rabbi Abun bar Kahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rabbi Ḥananiah, Rabbi Ezrah asked before Rabbi Mana: Did not the teacher say in the name of Rabbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rabbi Judah, as Rabbi Judah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a private altar. It only follows Rabbi Simeon, since “Rabbi Simeon said, when one of the bloods was sprinkled, the ‘nazir’ is permitted to drink wine and to defile himself for the dead.”
There are Tannaim who state, “rest” is Shiloh, “inheritance” is Jerusalem. There are Tannaim who state, “rest” is Jerusalem, “inheritance” is Shiloh. He who says that “rest” is Shiloh, “because up to now you did not come to the rest.”Deuteronomy 12:9 “Inheritance” is Jerusalem, “My inheritance is a vulture, a hyena for Me.”Jeremiah 12:9 He who said, “inheritance” is Shiloh, “My inheritance like a lion in the forest”Jeremiah 12:8; “rest” is Jerusalem, “this is My rest forever,”Psalms 132:14 etc.; like one who made a bundle and rested with it. At the Tent of Meeting private altars were forbidden. At Gilgal private altars were permitted. At Shiloh private altars were forbidden. At Nob and Gibeon private altars were permitted. At Jerusalem private altars were forbidden. A parable of a king who said to his slave, drink wine neither from Tiberias, nor from Caesarea, nor from Sepphoris. Therefore from in-between is permitted. So at the Tent of Meeting they spent 39 years. At Gilgal they spent fourteen years, seven when they conquered and seven when they distributed. At Shiloh they spent 369 years, at Nob and Gibeon they spent 57, thirteen at Nob and 44 at Gibeon. But in Jerusalem they spent 410 years at the first Temple and 420 at the last Temple, to confirm what has been said, “the glory of this last Temple will be greater than that of the first.”Haggai 2:9
Mishnah
1 He who reads the Scroll out of order did not fulfill his obligation. If he read it by heart, read it in Aramaic or any language, he did not fulfill his obligation except that one may read to Greek speakers in Greek. The Greek speaker who heard it from Hebrew square script did fulfill his obligation.
Halakhah
“He who reads the Scroll out of order did not fulfill his obligation.” For it is written, “as in their writing.” If he read it by heart he did not fulfill his obligation for it is written, “as in their writing.” If he read it in Aramaic he did not fulfill his obligation for it is written, “as in their writing.” In any language he did not fulfill his obligation for it is written, “in their writing and in their language.”
Rabbi Jonah said that Naḥman bar Ada stated; Rabbi Yose said that Naḥman the Old stated: “They shall be,”Deuteronomy 6:6 they shall be unaltered. We have stated: “The same holds for Hallel, the reading of Shemaʿ, and the Scroll.” One understands this for the Scroll since it is written, “as in their writing.” But for Hallel, since it is written, “from sunrise to sunset may the Name of the Eternal be praised”Psalms 113:3? The Name of the Eternal is praised from sunrise to sunset. What can you understand from that? Rabbi Abun said, still it is said in order. “When Israel left Egypt,”Psalms 114:1 in the past, “not for us, Eternal, not for us,”Psalms 115:1 in current generations, “I loved, truly the Eternal listened to my voice”Psalms 116:1 in the days of the Messiah, “bind the holiday sacrifice with ropes”Psalms 118:27 in the days of Gog and Magog, “You are my God and I shall thank You,”Psalms 118:28 in the future world.
Rabbi Yose in the name of Rabbi Aḥa, Rabbi Zeira in the name of Rabbi Eleazar: Only if it was written in Greek. What case are we dealing with? If it was written in square script and he translated it into Greek, that is what we have stated “in any language.” If it was written in Greek and he translated it into the language of square script, that is what was stated, which is the difference between Torah scrolls and the Esther scroll? Only that Torah scrolls may be written in any language but the Esther scroll may only be written in square script. Rabbi Samuel bar Sosartai said, explain it if it was written gignton. Samuel stated: If in error he omitted one verse but the translator translated it, he fulfilled his obligation. We are saying “in any language,” and you are saying so? Samuel follows his opinion since Samuel said, if it was written according to its rules the Greek speaker fulfills his obligation in Greek. Rabbi Abbahu in the name of Rabbi Eleazar: If he knows the language of square script and he knows Greek, he fulfills his obligation in the language of square script. Greek, he fulfills his obligation in Greek. If he knows the language of square script and he knows Greek, may he absolve the public from their obligation in Greek? This shall come following: anybody who is not obligated in a matter cannot absolve the public of their obligation.
Mishnah
2 If he read it piecewise while dozing he fulfilled his obligation. If he wrote it, studied it, corrected it, if he had the intention he fulfilled his obligation. If it was written with a chemical, or vermilion, or gum, or vitriol, on papyrus, or on vellum, he did not fulfill his obligation unless it is written in square letters on a scroll in ink.
Halakhah
It was stated: Piecewise, he fulfilled his obligation. Transposed, he did not fulfill his obligation. Piecewise means in pieces. Transposed, one minus one.
Rabbi Ḥaggai said, the colleagues knew neither what חֲלוֹגְלוּגוֹת,סֵירוּגִין, means nor “who is superior, in wisdom or in years?” They said, let us go and ask in the house of Rabbi. They went to ask; a slave girl from the house of Rabbi came out and told them, enter in pairs. Each one said, that one should enter before me. They started to enter one by one. She said to them, why do you enter in סֵירוּגִין? One rabbi was carrying purslane; it fell from him. She said to him, Rabbi, your חֲלוֹגְלוּגוֹת are dispersed. She said to her, bring a broom; she brought a willow-broom.
Rabbi Mana said in the name of Rabbi Judah who said in the name of Rabbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty. Rabbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rabbi Mana who said in the name of Rabbi Judah who said in the name of Rabbi Yose the Galilean, “if one interrupted.” Rabbi Joḥanan in the name of Rabbi Simeon ben Josadaq: The same applies to Hallel and the Esther Scroll. Abba bar Rav Huna and Rav Ḥisda sat together and said, the same rule applies to blowing the Shofar. They went up to Rav’s Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rabbi Zeira said: When I was there, this was a problem for me. When I came here, I heard Rabbi Yasa in the name of Rabbi Joḥanan: Even if one heard it during an entire day, one has fulfilled one’s obligation. But only if one heard it in the correct order. Rabbi Yose investigated: If one needed to hear the initial simple tone and another one the final simple tone, one blow of the Shofar serves the requirements of both of them. Rabbi Abun bar Ḥiyya investigated: The recitation of Shemaʿ with its benedictions, the recitation of Shemaʿ without its benedictions, its benedictions without it? If he interrupted after a third, interrupted after a second third? Does one estimate by the reader’s speed or by the average speed of all men? Rabbi Mattaniah said, is it not reasonable by the reader’s?
Manasseh was sitting before Rabbi Zeira and was dozing. He said to him, repeat because I did not concentrate.
“If he wrote it,” this implies that work is permitted. Should we say on the Fourteenth, in walled cities? “Studied it,” only he should not let his mind wander to other topics. “He corrected it.” It was stated: one is not explicit about its mistakes. Rabbi Isaac bar Abba from Mehasia and Rabbi Ḥananel were sitting before Rav. One said, Yehudim. And the other one said, Yehudiim, and neither of them changed his opinion. Rabbi Joḥanan was reading always “Yehudim”. Rabbi Ḥelbo, Rav Jeremiah in the name of Rav: One verse says “book”, another verse says “letter.” How is this? They made it light for sewing. They were lenient regarding its sewing, that if he stitched two or three stitches it is qualified.
Mishnah
3 A villager who went to a walled city, or a dweller in a walled city who went to a village, if he intends to return to his place he reads as at his place; otherwise he reads with them.
Halakhah
One understands the dweller in a walled city whose time is later. Is the time of a village dweller who went to a walled city not earlier? Rabbi Yudan said, there is here no village dweller who went to a walled city. And it was stated in the House of Rabbi so: the dweller in a walled city who went to a village. Rabbi Yose said, also here if he will stay with them. Rabbi Yose said, only if he left before dawn, but if he left after dawn he already is not liable. Rav Naḥman bar Jacob asked, then a proselyte who circumcised after dawn already is not liable? Rabbi Abun bar Ḥiyya asked, the village dweller who moved in the night of the Fifteenth is not liable at either place?
May a village dweller free a city dweller of his obligation? Should it follow “anybody not obligated for something may not free the public from their obligation”? May a city dweller free a village dweller of his obligation? Should it follow “anybody not obligated for something may not free the public from their obligation”? Or should it follow what “Rabbi Ḥelbo said, Rabbi Ḥuna in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading”? Rabbi Yudan asked. A village dweller who decided to move in the night of the Fifteenth? Is that not the Mishnah, “a villager who went to a walled city”? The Mishnah if he was in the walled city. What is problematic for him, if he was in a village. But those on an ocean trip or passing through deserts read normally on the Fourteenth. Rabbi Mana said, if he intended to return to his place. Rabbi Phineas said, “therefore the dispersed Jews,”Esther 9:19 in that hour he was dispersed.
Mishnah
4 From where does a person start to read and fulfills his duty? Rabbi Meir says, all of it. Rabbi Judah says, from “a Jewish man.”Esther 2:5 Rabbi Yose says, from “after these matters.”Esther 3:1
Halakhah
“From where does a person start to read and fulfills his duty? Rabbi Meir says, all of it. Rabbi Judah says, from ‘a Jewish man.’Esther 2:5 Rabbi Yose says, from ‘after these matters.’Esther 3:1” Rabbi Abbahu in the name of Rabbi Eleazar: He who says all of it, “about all words of this letter.”Esther 9:26 He who says from “a Jewish man, what they understood about it.”Esther 9:26 He who says from “after these matters, and what happened to them.”Esther 9:26 Rabbi Simon in the name of Rabbi Joshua ben Levi. He who says all of it, “all the facts of his strength and mightiness.”Esther 10:2 He who says from “a Jewish man, the Chapter of the greatness of Mordecai.”Esther 10:2 He who says from “after these matters, how the King aggrandized him.”Esther 10:2 Rabbi Yose ben Rabbi Abun in the name of Rabbi Joshua ben Levi: “strength, all strength, with all strength.”Esther 9:29 “Strength,” is Haman’s strength. “All strength,” is Mordecai’s strength. “With all strength,” is Ahasuerus’s strength. It was stated: Rabbi Simeon ben Yoḥay says, from “in that night.”Esther 6:1 From the place where there was Haman’s downfall came Mordecai’s rise.
Rabbi Abba, Rav Jeremiah in the name of Rav: practice follows Rabbi Meir who says, all of it. Rabbi Zeira in the name of Rabbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rabbi Meir. Rabbi Jacob bar Aḥa in the name Rabbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rabbi Meir.
Rabbi Ḥelbo, Rav Mattanah, Yose bar Menashia in the name of Rav: Following whom who says, all of it, or who says from “a Jewish man,” or whom who said from “after these matters,” but only from a complete scroll. Rabbi Ḥelbo, Rav Mattanah, Yose bar Menashia in the name of Rav: If it was written like fifths one does not read from it in public. Rabbi Tanḥuma said, because of the uneducated. Ulla from Bireh, Rabbi Eleazar in the name of Rabbi Ḥanina: The learned fundraiser has to read it in the night and to repeat during the day. We were of the opinion to say, to teach its Mishnah. Rabbi Abba Mari the Babylonian said, to repeat its reading.
Rabbi Berekhia, Rabbi Ḥelbo, Ulla from Bireh, Rabbi Eleazar in the name of Rabbi Ḥanina: In the future the Holy One, praise to Him, will lead a circular dance for the Just ones. What is the reason? “Put your hearts to its walls,”Psalms 48:13 it is written “to its circular dance.” And the Just one will point with their finger and say, “Truly, He is GOD, our Power, Forever; He will lead us beyond death!”Psalms 48:14 Almut, in strength, in agility. Almut, like these girls. Aquila translated ’αθανασία, a world without death. And the Just one will point with their finger and say, “Truly, He is GOD, our Power, Forever; He will lead us beyond death!” He will lead us in this world, He will lead us in the future.
Rabbi Ḥelbo, Rav Ḥama bar Guria in the name of Rav Ḥama bar Uqba in the name of Rabbi Yose ben Ḥanina: “Family and family,”Esther 9:28 from here we learn that the watches of priests and Levites will be unoccupied; Rabbi Ḥelbo said, from here we learn that the house of assembly will be empty. Simeon bar Abba in the name of Rabbi Joḥanan, “and their remembrance will not disappear from their descendants,”Esther 9:28 from here we learn that the Sages dedicated a Tractate to it.
Mishnah
5 Everybody is qualified to read the Scroll except the deaf-and-dumb, the insane, and the underage. Rabbi Judah qualifies the underage. One does not read the scroll, nor circumcises, nor immerses, nor sprinkles, nor may the woman observing a day for a day immerse herself, before sunrise. But all who did it after dawn are qualified.
Halakhah
“Everybody is qualified to read the Scroll except the deaf-and-dumb, the insane, and the underage.” Rav Mattanah said: That formulation is Rabbi Yose’s. Rabbi Yose said: We could be of the opinion that the rabbis and Rabbi Yose disagree only about Shemaʿ since there it is written: “hear”!, but not about any other obligations. Since Rav Mattanah said “that formulation is Rabbi Yose’s”, it is the same for all obligations. What is the reason of Rabbi Yose? “Bend your ear to His commandments,”Exodus 15:26 your ears should hear what your mouth says. Rav Ḥisda said: The deaf and dumb person is not mentioned, it is a formula. Rabbi Yose said: It is reasonable to think that Rav Ḥisda concedes that the statement from Terumot is from Rabbi Yose. Rabbi Ḥanania came in the name of Rav Ḥisda, this one is by Rabbi Yose. Rabbi Yose bar Rabbi Abun said: It must be said that that one is Rabbi Yose’s since we have stated the first five cases and did not include it, because their heave is no heave. Then we have stated the five later ones and did not include it. So in the end you must say, that one is by Rabbi Yose.
“Rabbi Judah qualifies the underage.” “Rabbi Judah said, I was a minor and read it in front of Rabbi Tarphon at Lydda. They said to him, you were a minor and there is no testimony from minors. Rabbi said, it happened and I read it in the presence of Rabbi Judah at Usha. They said to him, that is no proof since he is the one who permits it.” From then on the public used to read it in the synagogue. Bar Qappara said, one has to read it in front of women and children because they also were in the doubt. Rabbi Joshua ben Levi acted thus; he assembled his sons and the people of his house and read it in front of them.
“One does not read the scroll before sunrise.” For it is written, “on the day the enemies of the Jews thought they would rule over them.”Esther 9:1
“Nor circumcises,” for it is written, “on the eighth day one circumcises the prepuce of his flesh.”Leviticus 12:3
“Nor immerses,” for it is written, “he sprinkles, he immerses.”Numbers 19:18 Since sprinkling is during daytime, also immersion is during daytime. How do we know that sprinkling is during daytime? For it is written, “the pure one sprinkles on the impure one on the third day.”Numbers 19:19 All who require immersion immerse themselves normally during daytime except for the woman after her period and one who gave birth who only immerses herself during the night. A woman after her period whose time has passed immerses herself either during the day or during the night. Rabbi Ḥiyya bar Abba preached this to the people of Tyre, a woman after her period whose time has passed immerses herself either during the day or during the night. There they say, even one whose time has passed not, because of her mother-in-law and her daughter-in-law. They saw a woman of the family of our rabbis immersing herself normally during daytime. We shall say that her time had passed.
A woman after her period who was immersed by accident, Rabbi Shammai in the name of Rav: she is pure for her house but impure for purities. Rabbi Eleazar in the name of Rabbi Ḥanina, she is impure both for her house and purities. What is the reason? “It should be washed a second time and will be pure.”Leviticus 13:58 Since the first time it was intentional, the second time must also be intentional. And how do we know that the first time it was intentional? “The Cohen has to order that they should wash.”Leviticus 13:54 Intentionally. And we see that rabbis are early for intercalations. Rav Naḥman in the name of Rabbi Mana: It is an obligation to be early, to hasten in commandments.
Mishnah
6 The entire day is qualified for reading the Scroll, and to read the “Hallel,” and to blow the “shofar,” and to take the “lulav,” and for the “musaf” prayer, and for “musaf” sacrifices, for confessions with bulls, and for the declaration of tithes and for the confessions of the Day of Atonement. For leaning on, slaughter, weaving and presenting, taking a handful, burning on the altar, breaking the neck, receiving, sprinkling, and to let the suspected adulteress drink, and to break the neck of the calf, and to purify the sufferer from skin disease.
Halakhah
“The entire day is qualified to read the Scroll,” as it is written, “on the day the enemies of the Jews thought they would rule over them.”Esther 9:1 To read the “Hallel,” as it is written, “this is the day the Eternal made, let us enjoy and be happy on it.” To blow the “shofar,” as it is written, “a day to shofar blowing it shall be for you.”Numbers 29:1 To take the “lulav,” as it is written, “you shall take for yourselves on the first day.”Leviticus 23:40 For the “musaf” prayer, and for “musaf” sacrifices, as it is written, “on the day on which He commanded the Children of Israel,”Leviticus 7:38 etc.
“For leaning on, slaughter, weaving, presenting, taking a handful, burning on the altar, breaking the neck, receiving, sprinkling.” As it is written, “on the day on which He commanded the Children of Israel.”Leviticus 7:38
Mishnah
7 The entire night is qualified for the cutting of the omer, and for burning fat and parts. This is the principle: Anything commanded to be done by day is qualified the entire day, anything commanded to be done by night is qualified the entire night.
Halakhah
“The entire night is qualified for the counting of the omer.” Rabbi Joḥanan said, this is Rabbi Eleazar ben Rabbi Simeon’s, since Rabbi Eleazar ben Rabbi Simeon said, from the start of cutting you shall start to count. Then he should leave the Sabbath domain at nightfall and start to cut. It is impossible to be exact; therefore the entire night is qualified.
If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rabbi. Rabbi Eleazar ben Rabbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rabbi Eleazar ben Rabbi Simeon is of the opinion that the omer cannot come from storage. Rabbi Joḥanan said, that of Rabbi Eleazar ben Rabbi Simeon parallels the system of Rabbi Akiva, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rabbi Akiva held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.
What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find that the disagreement between Rabbi Eleazar ben Rabbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rabbi Eleazar ben Rabbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find that there are two disagreements between Rabbi Eleazar ben Rabbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rabbi Eleazar ben Rabbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rabbi Eleazar ben Rabbi Simeon is saying, what is coming from storage is disqualified.
Rabbi Simeon ben Lakish asked, does cutting the “ʿomer” during daytime push aside the Sabbath? Rabbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rabbi Aḥa said, Rabbi Simeon ben Lakish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” What case are we dealing with? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rabbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rabbi Yose said, since he started the meritorious work, one tells him to complete it.” Rabbi Judah from Cappadocia objected before Rabbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rabbi Jacob bar Sosai objected before Rabbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rabbi Yose ben Rabbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.
Mishnah
1 The people of a town who sold the town plaza buy with the proceeds a synagogue, a synagogue they buy an Ark, an Ark they buy ribands, ribands they buy books, books they buy a Torah. But if they sold a Torah they may not buy books, books they may not buy ribands, ribands they may not buy an Ark, an Ark they may not buy a synagogue, a synagogue they may not buy a town plaza. The same holds for their excess.
Halakhah
“The people of a town who sold the town plaza,” etc. Rabbi Joḥanan said, this is Rabbi Menaḥem ben Rabbi Yose’s, for Rabbi Menaḥem ben Rabbi Yose said, the town plaza has holiness since one brings a Torah scroll and reads from it in public. But following the Rabbis one treats it like a distance of four cubits.
Rabbi Jeremiah, Rabbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rabbi Yose bar Rabbi Abun said, similarly he who spat should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits. Rabbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there.
The people of Beth Shean asked Rabbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rabbi Ḥelbo said, Rabbi Immi forbade it only to make them feel bad. Rabbi Gorion said, the people from Magdala asked Rabbi Simeon ben Lakish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rabbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rabbi Joshua ben Levi’s word implies that it is permitted. For Rabbi Joshua ben Levi said, “he burned the Eternal’s House,”2 Kings 25:9 that is the Temple, “and the king’s house,” that is Zedekiah’s palace, “and all the houses of Jerusalem,” these are the 480 synagogues which were in Jerusalem. As Rabbi Phineas said in the name of Rabbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; the school for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. “And every large house he burned in fire,” that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of “please tell of the great deeds which Elisha accomplished.”2 Kings 8:4 Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rabbi Eleazar ben Rabbi Zadok bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately or at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.
From which moment on are vessels of Temple service holy? Immediately or at the moment of use? If you are saying immediately, it is understandable. If you are saying at the moment of use, simultaneously they become holy and make holy. One can understand for those of Moses which became holy by the anointing oil and the blood. But those of Solomon simultaneously became holy and made holy. When they entered the Land they transferred from Moses’s to Solomon’s. If none of Moses’s was available, they simultaneously became holy and made holy. When they returned from the Diaspora, they transferred from Solomon’s to theirs. If none of Solomon’s was available, they simultaneously became holy and made holy.
Stones quarried for a corpse are forbidden for usufruct. For a corpse or a living person they are permitted for usufruct. If somebody throws an implement near the bier of a corpse, within four cubits it is forbidden for usufruct; anything outside four cubits is permitted for usufruct.
All appurtenances of the synagogue are like the synagogue. The bench and the arm-chair are like the synagogue. The cover over the Ark is like the Ark. Rabbi Abbahu gave a jacket under the curtain. Rav Judah in the name of Samuel: The podium and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rabbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rabbi Immi, who told him, I am saying that they stipulated this from the start. Rabbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements.
“Ribands they buy books.” Even for ribands of Torah and Ḥumash one buys Prophets and Hagiographs.
“Books, they may not buy ribands.” Even from Prophets and Hagiographs one may not buy ribands for Torah or Ḥumashim. One ties a Torah with ribands of Torah, Ḥumashim with ribands of Ḥumashim, Prophets with ribands of Prophets; Torah and Ḥumashim with ribands of Prophets and Hagiographs, but not Prophets and Hagiographs with ribands of Torah and Ḥumashim. One may put a Torah on top of a Torah, Ḥumashim on top of Ḥumashim, Torah and Ḥumashim on top of Prophets and Hagiographs but not Prophets and Hagiographs on top of Torah and Ḥumashim. Rabbi Jeremiah in the name of Rabbi Zeira: The Tanna fled from Torah and Ḥumashim.
One writes Torah and Prophets together, the words of Rabbi Meir. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rabbi Jeremiah in the name of Rabbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rabbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to “it was on the eighth day,”Leviticus 9:1 in Numbers up to “it was when the Ark traveled”Numbers 10:35? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rabbi Jonah and Rabbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.
“The same holds for the excess.” From what the administrators of charity collected. As the following: Rabbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rabbi Abba bar Mamal said, he has to replace them. Rabbi Zeira said, he has to replace them. Rabbi Ila said, he does not have to replace them. Rabbi Yasa in the name of Rabbi Joḥanan says, he does not have to replace them. Rabbi Jacob bar Aḥa, Rabbi Yasa, Rabbi Eleazar in the name of Rabbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.
Mishnah
2 One does not sell public property to a private person because one diminishes its sanctity, the words of Rabbi Meir. They said to him, if this be so, then not even from a large town to a small town.
Halakhah
Three from a synagogue act for the synagogue, seven from a town act for the town. What case are we dealing with? If they accepted it, even one; if they did not accept, even many. But we are dealing with the normal case.
A person from one town who pledged in another town gives with them. The people of one town who pledged in another town give at their place. Rabbi Ḥiyya in the name of Rabbi Joḥanan, like these benches of Maon. As the following: Rabbi Ḥelbo was preaching in Sepphoris. He pledged there. He came and wanted to give here. Rabbi Immi said to him, you are a single person.
If somebody makes a light or a candelabrum for the synagogue, as long as the name of their owner is not forgotten, one is not empowered to change them to another place; if the name of their owner is forgotten, one is empowered to change them to another place. Rabbi Ḥiyya in the name of Rabbi Joḥanan: if the owner’s name was engraved on it, it is as if the name of their owner is not forgotten. Antoninus made a candelabrum for the synagogue. Rabbi heard and said, praise to God Who inspired him to make a candelabrum for the synagogue. Rabbi Samuel ben Rav Isaac asked, what did Rabbi say? Praise to God or praise to our God? If he said praise to God, this implies that Antoninus did not convert; if he said praise to our God this implies that Antoninus did convert.
There are indications implying that Antoninus converted; there are indications implying that Antoninus did not convert. One saw him walking with a house shoe on the Day of Atonement, what do you infer since even God-fearing people go outside thus. Antoninus said to Rabbi, can I eat from the Leviathan in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that “no uncircumcised man may eat from it.” When he heard this, he went and circumcised. He came to Rabbi and said to him, look at my circumcision. He answered him, at mine I never looked, and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies? Because he never in his life looked at the figure on a coin. This implies that Antoninus converted. The statement of the rabbis implies that Antoninus did convert, as Rabbi Ḥizqiah, Rabbi Abbahu in the name of Rabbi Eleazar said: When in the Future World the proselytes come, Antoninus comes at the head of all of them.
May one write two or three words from a verse? Mar Uqba sent a letter to the Head of the Diaspora who went to sleep and got up with song: “Israel, do not enjoy like the Gentiles.”Hosea 9:1 Rabbi Aḥa wrote, “the remembrance of the just is a blessing.”Proverbs 10:7 Rabbi Zeura wrote, “Joash the King did not remember.”2 Chronicles 24:22 Rabbi Jeremiah sent a letter to Rabbi Judah Nesia, “to hate your lovers, to love your hater.”2 Samuel 19:9 Rabbi Ḥiyya, Rabbi Yasa, and Rabbi Immi judged Tamar. She went and complained about them to the prefect of Sepphoris. They sent and wrote to Rabbi Abbahu, who wrote back to them, twice we pacified the three informers, the well born, the well learned, and Tarshish, Eutokos, Eumathes, Thalassios; but the rebellious Tamar remains in her rebellious state; we tried to soften her but “in vain did one smelt to refine.”Jeremiah 6:29 Rabbi Mana sent a letter to Rabbi Hoshaia ben Rabbi Shammai, “your beginnings were small,”Job 8:7 your future may be much expanding.
Rabbi Joḥanan, it does not apply. What case are we dealing with? If following Rabbi Meir, one may sell a synagogue only conditionally. If following the rabbis, one may sell it permanently except for four things! Rabbi Ḥiyya in the name of Rabbi Joḥanan, explain it for a Torah scroll.
Mishnah
3 One may sell a synagogue only on the condition that they could take it back any time they so desire, the words of Rabbi Meir. But the Sages are saying that one may sell it permanently except for four things, a bath house, a tannery, a ritual bath, and a urinal. Rabbi Judah says, one sells it as a courtyard and the buyer may use it as he pleases. In addition, Rabbi Judah said, in a destroyed synagogue one does not eulogize, nor twine ropes, nor set in it traps, nor on its roof lay out produce, nor use it as a short-cut, for it is said, “I shall lay waste your holy places,”Leviticus 26:31 they are in their holiness even if laid waste. If grasses are growing there one shall not tear them out because of the bad feeling.
Halakhah
This you are saying for a private synagogue. But for a public synagogue it is forbidden even if it is built up. Rabbi Ḥiyya bar Abba said, Rabbi Joḥanan was cursing women who hung their clothing in the air of the study hall.
Samuel said, if he entered without intending to use it as a short-cut he may use it as short-cut. It was stated: “One may not behave unbecomingly in synagogues and houses of study. One neither eats nor drinks in them, nor takes walks in them, nor sleeps in them, nor enters into them because of the sun in summer or because of the rain in winter, but one studies and preaches in them.” Rabbi Joshua ben Levi said, synagogues and houses of study are for the sages and their students. Rabbi Ḥiyya, Rabbi Yasa were received in the synagogue. Rabbi Immi commanded the teachers, if a person comes to you who is dirtied by study, accept him and his donkey and his implements. Rabbi Berekhiah went to the synagogue of Beth Shean. He saw a man washing his hands and feet from its pail. He told him, it is forbidden to you. On the next day this man saw him washing his hands and feet from its pail. He said to him, Rabbi, to you it is permitted and to me it is forbidden? He answered him, yes. He asked, why? He said to him, so says Rabbi Joshua ben Levi: synagogues and houses of study are for the sages and their students. These fore-courts, may one pass through them? Rabbi Abbahu passed through its fore-court. Is it permitted? Rabbi Zechariah the son-in-law of Rabbi Levi said, the teacher was intimidating and if Rabbi Abbahu had not passed through he would not have let go the children.
Mishnah
4 If the New Moon of Adar falls on a Sabbath, one reads the paragraph of Šeqalim. If it falls on a weekday one precedes it and interrupts the next Sabbath.
Halakhah
Rabbi Levi in the name of Rabbi Simeon ben Lakish. The Holy One, praise to Him, saw that the evil Haman in the future would weigh his money against Israel. He said, it is better that my children’s money should precede this evil one’s money. Therefore one precedes and reads the paragraph about Šeqalim.
What does one read if it falls on a Friday? Rabbi Zeira says, one reads earlier. Rabbi Ila, Rabbi Abbahu in the name of Rabbi Joḥanan: one reads later. Rabbi Zeira was looking at him. He said to him, why are you looking at me? I said to you from tradition, and you are saying an opinion; why are you looking at me? A “baraita” supports one and a “baraita” supports the other. A “baraita” supports Rabbi Zeira: What is the first week? Any in which the New Month of Adar falls, even on Friday. What Samuel stated supports Rabbi Ila: What is the second week? Any in which Purim falls, even on Friday. Rav Naḥman bar Jacob asked, think of it if the Fifteenth fell on a Sabbath? You may not read in the Esther scroll since one reads in Hagiographs only after afternoon prayers. Could they not read “remember”? He said to him, so says Rav, “these days are remembered and executed,”Esther 9:28 that the remembrance precedes the execution. Rabbi Abba the son of Rabbi Pappai asked, think of it if the Fourteenth fell on a Sabbath? Does not the remembrance precede the execution? He said to him, was this not already contradicted, it cannot happen. And if it could happen it would be belated for towns.
Mishnah
5 On the second, “remember.” On the third, “red cow.” On the fourth, “this month is for you.” On the fifth one returns to the regular sequence. One interrupts for everything, for New Months, for Ḥanukkah, and for Purim, on fast days, and for bystanders and on the Day of Atonement.
Halakhah
Rabbi Abba in the name of Rabbi Ḥiyya bar Ashi: One does not interrupt between Purim and “cow.” Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: One does not interrupt between “cow” and “this month.” Rabbi Levi said, a sign for these paragraphs, “between these cups, he may drink if he wants to drink; between the third and the fourth he may not drink.” Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina, it would have been logical that “this month” should precede “cow” since the Tabernacle was erected on the First of Nisan and the cow was burned on the Second. Why does “cow” precede? Because it is the purification of all of Israel.
Jeremiah the Scribe asked before Rav Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rabbi Ḥelbo said before Rabbi Immi: The Mishnah says so: “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.”
Isaac the trader asked Rabbi Isaac: What does one read on a New Moon that falls on Ḥanukkah? He said to him: Three for the New Moon and one for Ḥanukkah. Rabbi Phineas, Rabbi Simon, Rabbi Abba bar Zamina brought it in the name of Rabbi Eudaimon of Haifa: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon. Bar Shelemiah the scribe asked Rabbi Mana: Think of it, if the New Moon of Ḥanukkah falls on a Sabbath, do not seven read? How can you say, to tell you that the fourth one comes only because of the New Moon? He said to him: That is a true question of a scribe.
Mishnah
6 On Passover one reads the section about holidays in Leviticus. On Pentecost, “seven weeks.”Deuteronomy 16:9-12 On New Year’s Day, “in the Seventh month on the First of the month.”Leviticus 23:23-25 On the Day of Atonement, “after the death.”Leviticus 16:1-34 On the first day of Tabernacles one reads the section about holidays in Leviticus; on the remaining days about the sacrifices of the holiday.
Halakhah
“On Pentecost, ‘seven weeks.’” There are Tannaim who state, “in the third month.” “And on New Year’s Day, ‘and in the Seventh month.’” There are Tannaim who state, “and the Eternal counted Sarah.” “On the Day of Atonement, ‘after the death.’ On the first day of Tabernacles one reads the section about holidays in Leviticus; on the remaining days about the sacrifices of the holiday.” Rabbi Jacob bar Aḥa in the name of Rabbi Yasa, to teach you that the world only exists by the sacrifices.
There, we stated: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love.” All three are in one verse: “I shall put My word in your mouth,” that is Torah. “By the shadow of My hands I shall cover you,” these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written, “how precious is Your grace, God, and humans take shelter in Your wings’ shadow.” “To plant the Heavens and give foundation to the earth,” these are the sacrifices, “and to say to Zion, you are My people.” Rabbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, “and to say to Zion, you are My people.” There, we stated: “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace.” All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rabbi Mana said, and all are in one verse, “judge truth and law of peace in your gates.”
Mishnah
7 On Ḥanukkah, about the princes. On Purim, “Amalek came.”Exodus 17:8-16 On New Moons, “on the start of your months.”Numbers 28:11-15 For the bystanders, the Creation. On fast days, blessings and curses. One does not interrupt curses, but one person reads them entirely. On Monday, Thursday, and Sabbath afternoon one reads regularly but they may not count it in the series, as it is said, “Moses spoke to the Children of Israel about the holidays of the Eternal”Leviticus 23:44; the obligation is that each one be read in its time.
Halakhah
“One does not interrupt curses.” Rabbi Ḥiyya bar Gamda said, “do not be repelled by his reproach,”Proverbs 3:11 do not split it into many thorns. Rabbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rabbi Yose ben Rabbi Abun said, not because of that reason but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy. Rabbi Jonathan the scribe of Gufta came down here; he saw Bar Abuna reading the Song of the Well and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rabbi Simon was asked. Rabbi Simon told them in the name of Rabbi Joshua ben Levi, only the Song on the Sea, and the Ten Commandments, and the curses in Deuteronomy need a benediction before and after. Rabbi Abbahu said, I did not hear. It seems reasonable for the Ten Commandments. Rabbi Yose ben Rabbi Abun: the eight verses in Deuteronomy need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after? But it is needed for a New Moon which falls on a Sabbath.
Rabbi Yose ben Rabbi Abun said, in the Levites’ song they should not have less than six readings; its mnemonic is hazayu laḵ. Rabbi Zeira, Rabbi Jeremiah in the name of Rav: the Song on the Sea and Deborah’s song are written space on brick and brick on space. The ten sons of Haman and the kings of Canaan are written space on space and brick on brick, since any such building will not stand. How is that, as meritorious act or as impediment? Rabbi said to Rabbi Ḥanania the son of Rav Hoshaia’s brother, do you remember when we were standing in front of your uncle’s store that Rabbi Abba bar Zavda passed by and we asked him when he said in the name of Rav: an impediment?
Rabbi Ḥiyya the son of Rabbi Ada from Jaffa in the name of Rabbi Zeira: One has to recite them in one breath together with “the ten sons of Haman.” Rabbi Yose ben Rabbi Abun said, one has to write ish at the top of the column and “the” at the end since so it rises and sinks like a plumb-line. Rav said, one has to say, Haman be cursed, his sons be cursed. Rabbi Phineas said, one has to say, Ḥarbona be remembered for good. Rabbi Berekhiah, Rabbi Jeremiah, Rabbi Ḥiyya in the name of Rabbi Joḥanan: When Rabbi Jonathan came to this verse, “whom Nebuchadnezzar exiled,”Esther 2:6 he used to say, Nebuchadnezzar, may his bones be pulverized; for all “Nebuchadnezzar” written in Jeremiah refer to the living, but here he was dead.
“But they may not count it in the series.” There are Tannaim who state, “they may count it in the series.” Rabbi Zeira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel: Practice follows him who said, they may not count it in the series; as the Mishnah.
There are Tannaim who state, he opens, looks, rolls up, and recites the benediction. There are Tannaim who state, he opens, looks, and recites the benediction. Rabbi Zeira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel, Practice follows him who said, he opens, looks, and recites the benediction. And what is the reason? “When he opened it, the entire people stood up.”Nehemiah 8:5 What is written afterwards? “Ezra praised the Eternal, the Great God.”Nehemiah 8:8 In what did he declare Him great? Rabbi Giddul said, by the explicit Name. Rav Mattanah said, he declared Him great by the benediction. Rabbi Simon in the name of Rabbi Joshua ben Levi: Why are they called the men of the Great Assembly? Because they re-instituted the grandeur to its old glory. Rabbi Phineas said, Moses instituted the prayer formula, “the God, the Great, the Strong, and the Awesome.”Deuteronomy 10:17 Jeremiah said, “the Great and Strong God”Jeremiah 32:18; he did not mention “the Awesome”. Why is He strong? He is appropriately called strong since He sees the destruction of His Temple and is silent. Why did he not mention “Awesome”? Awesome is only the Temple, as it is written, “God Awesome in Your Sanctuary.”Psalms 68:35 Daniel said “the Great and Awesome God.”Daniel 9:4 Why did he not mention “the Strong”? His sons are delivered to iron collars; where is His strength? But why does he say, “Awesome”? He is appropriately called awesome by the awesome deeds he made for us in the fiery oven. But when the men of the Great Assembly arose they re-instituted the grandeur to its old glory: “But now, our God, the Power, the Great, the Strong, and the Awesome, keeper of Covenant and grace, may it not be little in Your eyes,”Nehemiah 9:32 etc. But does flesh and blood have the power to state limits in these matters? Rabbi Isaac bar Eleazar said, the prophets know that their God is truthful and they do not flatter him.
Mishnah
1 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 Rabbi Meir 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? Rabbi Huna in the name of Rav Jeremiah: from here we learn that the hearer is like the reader. It is written, “which the King of Judea read.”2 Kings 22:16 But did not Shaphan read it? But from here we learn that the hearer is like the reader.
Does one stand before a Torah scroll? Rabbi Ḥilkiah, Rabbi Simon in the name of Rabbi Eleazar: One stands before her son, how much more so 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.
Rabbi 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. Rabbi Ḥaggai said, Rabbi Samuel bar Rav Isaac went to a synagogue. He saw Huna 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. Rabbi Judah 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.”Deuteronomy 5:5 Rabbi Ḥaggai said, Rabbi 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 must be delivered orally, matters which were said in writing must be delivered in writing.
Rabbi Ḥaggai in the name of Rabbi 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: “by the mouth of these words I concluded a covenant with you and Israel,”Exodus 34:27 it follows that the oral traditions are preferred. Rabbi Joḥanan and Rabbi Yudan bar Rabbi 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. Rabbi Joshua ben Levi said: “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.”Ecclesiastes 1:10
It was stated: Two should not read in the Torah and one translate. Rabbi Zeira 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. Rabbi Ulla said, there are readers for the Torah, there are no readers in Prophets.
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? Rabbi 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. Rabbi Jonah said, even though you are saying that the translation is not obstructing, if he makes an error one corrects him.
Rabbi Jonah and Rabbi Jeremiah. One says, one repeats “vessels”. 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 Rabbi Jonah said, may one bring in large silver baskets, it shows that he must have said that one repeats “vessels”. One has to say “basket”. Rabbi Phineas said, one must repeat “fattened ones and young bulls” because one must say “bulls and young bulls.”
From where the translation? Rabbi Zeira in the name of Rav Ḥananel: “They read in the Scroll of the Torah,”Nehemiah 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, and some say, these are the starts of verses. Rabbi Zeira 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.”Jeremiah 36:18 But was it not stated, “it happened that Rabbi Meir 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.” Rabbi Ishmael ben Rabbi Yose says, I can write the entire Torah from memory. The Elder Rabbi Ḥiyya said, I can write the entire Torah for two minas. How would he do it? He would buy flax seed for two minas, sow and harvest it, make ropes to catch deer, and write the entire Torah on their hides. Rabbi heard it and said, happy is the people to which you belong.
How does one make the benediction for it? Zakkai the butcher in the name of Rabbi 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.
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.”Deuteronomy 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.”Deuteronomy 8:10 How do we know that which is said about one on the other and vice versa? Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: The Name is mentioned in both verses as parallel expressions. 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 Rabbi Akiva. How following Rabbi Ishmael? Rabbi Joḥanan in the name of Rabbi Ishmael, an inference “de minore ad majus.” 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. Rabbi Isaac and Rabbi Nathan say, “For he will recite the benediction over the sacrifice and after that the invited guests will eat.”1 Samuel 9:13 Rabbi Nathan said, “you shall serve the Eternal, your God, and give praise for your bread and your water”Exodus 23:25; when is it called your bread and your water, before you eat. Rabbi 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.
Rabbi Zeira 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. Rabbi Samuel ben Eudaimon said, they did learn the benedictions for the Torah from Grace only in public. If in public, then in private one should not recite any benediction! Rabbi Abba Mari, the brother of Rabbi 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.
Rabbi Samuel bar Naḥman said, Rabbi 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. He instituted immersion for people with emissions of semen. He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlers 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. He instituted that a woman wear an apron front and back. Rabbi 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. Rabbi Yose in the name of the House of Rabbi Yannai, Rabbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rabbi Zeira in the name of Rav Judah: only if the time of her immersion is in the meantime. Rabbi Abba in the name of Rav Judah: even if the time of her immersion is at the end. Then Rabbi Zeira was looking at him. He said to him, why are you looking at me? “What do you know that we do not know, you understand what is not with us”Job 15:9? There came Rabbi Aḥa in the name of Rabbi Tanḥum ben Rabbi 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.
Mishnah
2 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” and it is not a holiday.
Halakhah
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! Rabbi Idi said, Kahana 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. Rabbi Philippos ben Protos objected before Rabbi Jonah, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day. Rabbi 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.
Mishnah
3 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 were not accustomed 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. Rabbi Zeira in the name of Rav Jeremiah, a slave is counted for the count of seven; “and spoke” is counted as one of three verses. But did not Rabbi Ḥama bar Uqba say in the name of Rabbi Yose ben Rabbi Ḥanina, it is forbidden to teach Torah to one’s slave? Explain it if he learned it by himself or that his master taught him like Tabi.
Rabbi Ḥelbo, Rabbi Mattanah, Samuel bar Shilat in the name of Rav: Seven not counting the closer. Rabbi 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. Rabbi Ḥelbo said before Rabbi Abbahu, before Rabbi Joḥanan they are reading three. He said to him, should not Rabbi Joḥanan be like a translator?
Mishnah
4 One does not split the Shemaʿ, 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 nine and a Cohen, and similarly about humans.
Halakhah
Since we had stated, “one does not spread out the Shemaʿ 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 Shemaʿ 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.’Isaiah 1:28”
“One does not proceed standing and sitting.” Stand, dears; sit down, dears, seven times.
“One does not recite benedictions for mourners or bridegrooms.” It was stated, the marriage benedictions are said all seven days. Rabbi Jeremiah wanted to say that one re-enacts the marriage all seven days. Rabbi Yose said to him, did not Rabbi 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. Rabbi 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. Rabbi Abba, Rabbi Yasa in the name of Rabbi Joḥanan: It is said here community, and it is said there, “how long this bad community.”Numbers 14:27 Since “community” mentioned there are ten, so also “community” mentioned here are ten. Rabbi Simon said, it is said here, in midst, and it is said there, “the sons of Israel came to buy in midst of the comers.”Genesis 42:5 Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten. Rabbi Yose ben Rabbi Abun said to him, if you infer from “in midst”, there are many. 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.
“In matters of real estate nine and a Cohen.” Corresponding to the ten times “Cohen” is mentioned in the paragraph. Then should they not all be priests? An inclusion after an inclusion is an exclusion. 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, let us hear from the following: “Appraisal of movables by three appraisers.” Do there exist appraisals not of movables? Rabbi Jacob bar Aḥa, Rabbi Simeon bar Abba in the name of Rabbi 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 three. 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 afford.
It was stated: One does not make public tender for slaves, and girl slaves, and movables. What is public tender? Rabbi Judah ben Pazi said, announcement. Ulla bar Ishmael said, slaves in case they flee, securities and movables in case they are stolen. Rabbi Abba bar Cohen asked before Rabbi 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 Rabbi who wanted to act following the rabbis. Rabbi Eleazar ben Proteus, the grandson of Rabbi Eleazar ben Proteus, said to him: Rabbi, 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.
Mishnah
5 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. 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
Rabbi Abba, the son of Rabbi Ḥiyya bar Abba in the name of Rabbi 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 “The Torah of the Eternal is perfect,”Psalms 19:7 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? Rabbi Jonah and Rabbi Yose went to visit the brother of Judah bar Tammuza the relative of Rabbi Yose ben Ḥanina in the synagogue of the neck-cloth makers. Rabbi Jeremiah was there and he stopped them. Rabbi Jonah said to Rabbi Yose, does one force? He answered him, here your teacher is stopping them. Rabbi Jeremiah, Rabbi Simeon Shara, Rabbi Ḥinena bar Andreas in the name of Rabbi Zakkai from Kabul: If he erred between one word and another one lets him repeat. Rabbi Jeremiah said to Rabbi Zeira, 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 Rabbi Simeon, the teacher of Terbenth, cut the sentences which our sons are reading. He went and asked Rabbi 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. Rabbi 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. Rabbi Zeira said, if this teacher had been in my time, I would have appointed him Rabbi.
Rav said, for example “Woe to him who fights his creator.”
“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.” Rabbi Jeremiah in the name of Rabbi Simeon ben Lakish: Because one does not scroll the book of the Torah in public. Rabbi 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 state: “he reads ‘after the death’ and ‘but on the tenth day’”Leviticus 23:27? There is a difference since this is the order of the day. You should know this, as Rabbi Simeon ben Lakish said, one never recites from memory but here he recites. Rabbi 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? Rabbi Aḥa said, as the paragraph of Jehoiada the High Priest.
Mishnah
6 He who closes with Prophets spreads out the Shemaʿ, or stands before the Ark or lifts his hands. If he was under age, his father or teacher stand in his stead.
Halakhah
Is not necessarily the one who spreads out the Shemaʿ the one who stands before the Ark and who lifts his hands? Rabbi Yose ben Ḥanina said, in order to hasten him.
“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 Shemaʿ? Rabbi Judan said, here if he grew two pubic hairs, there if he did not grow two pubic hairs.
Mishnah
7 A minor reads in the Torah and translates but he does not spread out the Shemaʿ, nor stands before the Ark, nor lifts his hands. The uncovered spreads out the Shemaʿ 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 Shemaʿ and translates. Rabbi Judah says, a person who never saw light does not spread out the Shemaʿ.
Halakhah
There, we have stated, “A blind person is not exiled, the words of Rabbi Judah; Rabbi Meir says, he is exiled.” And both of them explained the same verse, “without seeing.”Numbers 35:23 Rabbi Judah says, to include the blind person. Rabbi Meir says, excluding the blind person. And here we have stated, “a person who never saw light does not spread out the Shemaʿ.” Therefore if he saw he spreads. Rabbi Ḥaggai asked before Rabbi Yose, is the argument of Rabbi Judah inverted? There he says, excluding, but here he says, to include. Rabbi Ḥanania the son of Rabbi 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 Shemaʿ.” But here, “without seeing,” to include the blind person.
Mishnah
8 A Cohen whose hands are defective shall not lift his hands. Rabbi Judah says, also a person whose hands are colored by woad shall not lift his hands since people look at him.
Halakhah
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 Rabbi Naphtali was bent. He came and asked Rabbi 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? Rabbi Mana said, it was a crowded holiday; so they should not say, we saw a minor lifting his hands. Rabbi Yose said, this implies that one is forbidden to look at the priests at the moment when they are blessing Israel. Rabbi 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.
Mishnah
9 If somebody said, I shall not stand before the Ark in colored garments, also in white garments he shall not stand. With sandals I shall not stand, also barefoot he shall not stand. He who makes his tefillah round puts himself in danger and it is no meritorious deed. If he places it on his forehead or on his hand, it is the way of heretics. If he covered it with gold and put it on his sleeve, it is the way of outsiders.
Halakhah
Rabbi Yose ben Bevai stated: Square black tefillin are practice from Moses on Sinai.
Mishnah
10 He who says, may the good ones bless You, is the way of heretics. “To the bird’s nest reaches Your mercy,” “Your name may be mentioned for good things,” “we thank, we thank”: one silences him. One who circumscribes in incest prohibitions, one silences him. He who translates “and do not give of your offspring to be burned for Molech”Leviticus 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.
Rabbi Phineas in the name of Rabbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached over a bird’s nest but did not reach this man! Rabbi Yose in the name of Rabbi 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 Rabbi Phineas, he who says “to” supports Rabbi Yose. Rabbi Yose bar Abun said: 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.’” Rabbi Samuel bar Rav Isaac said: “For the mouth of those who speak lies will be dammed up.”Psalms 63:11 That is, in public. But in private it is supplication.
And similarly, Amen Amen, 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. Rabbi Pedat was the speaker of Rabbi 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 Rabbi Eleazar’s name. Bar Yashita was the speaker of Rabbi 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 Rabbi Ḥinena’s name. When Rabbi 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 Rabbi Jonah’s name. Things which he had heard from his father in the Academy he referred to: so says Rabbi Jonah.
“One who circumscribes in incest prohibitions,” incest prohibitions regarding his father and his mother.
“Do not give of your offspring to be burned for Molech,”Leviticus 18:21 “do not allow your semen to impregnate a Gentile woman”. Rabbi Ishmael stated, he who marries a Gentile woman and has children from her raises enemies of the Omnipresent.
Mishnah
11 The story of Reuben is read but not translated. The story of Tamar is read and translated. The first story of the Calf is read and translated, but the second is read and not translated.
Halakhah
“What Sages tell, they did not hold back anything from their ancestors.”Job 15:18 What reward did they take for this? “To them alone the Land was given, no stranger passed in their midst.”Job 15:19
What is the second story of the Calf? Rabbi Simon in the name of Rabbi Joshua ben Levi: From the answer Moses gave to Aaron up to “for Aaron had let it become dissolute, a disgrace before their opponents.”Exodus 32:25 Ḥanania bar Shelemia in the name of Rav: From the answer Aaron gave Moses up to “for Aaron had let it become dissolute, a disgrace before their opponents.” Rabbi Aḥa in the name of Rabbi Abba: “And the Eternal struck the people ‘because they made the Calf which Aaron made.’”Exodus 32:35 Rabbi 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 Rabbi Ḥelbo said in the name of Rav Ḥuna: The priestly blessings are read but not translated. Rabbi Abba bar Cohen asked before Rabbi Yose, what is the reason? He told him, “so you shall bless,”Numbers 6:23 it was given as blessing, it was not given to be read.
Mishnah
12 The priestly blessing, the stories of David and Amnon are neither read nor translated. One does not close with the Chariot, but Rabbi Judah permits. And Rabbi Eliezer says, one does not close with “tell Jerusalem its abominations.”
Halakhah
“One does not close with the Chariot, but Rabbi Judah permits. And Rabbi Eliezer says, one does not close with ‘tell Jerusalem its abominations.’ It happened that somebody closed with ‘tell Jerusalem its abominations.’ Rabbi 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.”
Where does one put this mezuzah? Rabbi Zeira in the name of Samuel: one divides it into three parts and puts it at the start of the uppermost third. Rabbi 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 mezuzah is between them. Bar Tabari asked Rabbi 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 Rabbi Ḥanina was made so. Rabbi Jeremiah in the name of Rabbi Samuel bar Rav Isaac: the container of Rabbi’s mezuzah was made like a bolt. If it was hung on the door, a danger and it is no meritorious deed. If he excavated the top of a stick and put it at an unbecoming place, a danger and it is no meritorious deed. Rabbi Abba in the name of Rav Judah: even if he nailed it. But did we not state, on condition that he nailed it? Rabbi Yose said, on condition that he dedicated the place for it. Those of the family Malwan did so in the wars. Samuel said, if it was put inside more than a hand-breadth it is disqualified. Rabbi Zeira in the name of Samuel: It is necessary that its “shemaʿ” see the door. Rabbi Jeremiah in the name of Rabbi Zeira: So is the “baraita,” a doorpost serving two doors he puts it on the one he chooses. How can its “shemaʿ” see the door? If a house 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 Rabbi Yose ben Rabbi Judah. But the Sages are saying, it is as open to the market.
He who dwells outside the Land or dwells in a hostelry in the Land of Israel for thirty days need not put up a mezuzah. Longer than that he has to put up a mezuzah. He who dwells in a rural tower for thirty days has to put up a mezuzah. He who rents a house from a Jew has to put up a mezuzah. He who rents a house from a Gentile has to put up a mezuzah, and when he leaves he removes it, but from a Jew it is forbidden to act in this way. Rabbi Jacob bar Aḥa in the name of Rabbi Josiah, because of what happened. It happened that a person removed it and buried his children. He who dwells in a hostelry outside the Land of Israel for thirty days need not put up a mezuzah. If he put up, he may not remove it. Jacob bar Aḥa in the name of Rabbi Josiah, because of what happened. It happened that a person removed it and buried his children.
Ḥuldat hammulim is liable for mezuzah. A window, four by four cubits wide, in which slaves sit and make wind for their masters is liable for mezuzah. Coops one on top of the other are liable for mezuzah; one steps on the doorstep below. Rabbi Yose was sorry not to have seen the coop of Rabbi Ilai which he had made according to all rabbis.
Tefillin and mezuzah, which one has precedence? Samuel said, mezuzah has precedence. Rav Ḥuna said, tefillin have precedence. What is Samuel’s reason? Since it applies on holidays and Sabbath. What is Rav Ḥuna’s reason? Since it applies to travelers on the Seas and those who cross deserts. A “baraita” supports Samuel: “A worn-out tefillah one may make into mezuzah, a worn out mezuzah one may not make into a tefillah. Why? Because one increases in holiness but may not decrease.”
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