## Megillah Daf 25b

###### Megillah 25b:1
[Megillah 25b:1](https://torahapp.org/share/book/Megillah/r/25b:1)

וּמָה לִפְנִים וּמָה לְאָחוֹר, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**what was before** Creation **and what is after,** i.e., what will be at the end of time, **therefore** the *Tosefta* **teaches us** that the act of Creation is read in public.


###### Megillah 25b:2
[Megillah 25b:2](https://torahapp.org/share/book/Megillah/r/25b:2)

מַעֲשֵׂה לוֹט וּשְׁתֵּי בְנוֹתָיו נִקְרָא וּמִתַּרְגֵּם. פְּשִׁיטָא! מַהוּ דְּתֵימָא: נֵיחוּשׁ לִכְבוֹדוֹ דְאַבְרָהָם, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The *Tosefta* continues: **The incident of Lot and his two daughters is read and translated.** The name Lot begins with a *lamed*, the second letter of the mnemonic. The Gemara comments: This **is obvious.** Why might one think otherwise? The Gemara answers: **Lest you say** that **one should be concerned for the honor of Abraham,** as Lot was his nephew, and therefore the incident casts shame upon Abraham as well, **therefore** the *baraita* **teaches us** that this is not a concern.


###### Megillah 25b:3
[Megillah 25b:3](https://torahapp.org/share/book/Megillah/r/25b:3)

מַעֲשֵׂה תָמָר וִיהוּדָה נִקְרָא וּמִתַּרְגֵּם. פְּשִׁיטָא! מַהוּ דְּתֵימָא: לֵיחוּשׁ לִכְבוֹדוֹ דִיהוּדָה, קָא מַשְׁמַע לַן שְׁבָחֵיהּ הוּא דְּאוֹדִי.

**William Davidson Edition - English:**
The *Tosefta* continues: **The incident of Tamar,** beginning with a *tav*, **and Judah is read and translated.** The Gemara comments: This **is obvious.** The Gemara answers: **Lest you say** that **one should be concerned for the honor of Judah, therefore** the *Tosefta* **teaches us** that there is no such concern. On the contrary, the story **is to his credit, as he confessed** to his sin.


###### Megillah 25b:4
[Megillah 25b:4](https://torahapp.org/share/book/Megillah/r/25b:4)

מַעֲשֵׂה עֵגֶל הָרִאשׁוֹן נִקְרָא וּמִתַּרְגֵּם. פְּשִׁיטָא! מַהוּ דְּתֵימָא: לֵיחוּשׁ לִכְבוֹדָן שֶׁל יִשְׂרָאֵל, קָא מַשְׁמַע לַן: כׇּל שֶׁכֵּן דְּנִיחָא לְהוּ, דְּהָוְיָא לְהוּ כַּפָּרָה.

**William Davidson Edition - English:**
The *Tosefta* continues: **The first** report **of the incident of the** Golden **Calf [*egel*] is read and translated.** *Egel* begins with the letter *ayin*, the next letter of the mnemonic. The Gemara comments: This **is obvious.** The Gemara answers: **Lest you say** that **one should be concerned for the honor of the Jewish people, therefore** the *Tosefta* **teaches us that all the more so is it amenable to them** that the matter be publicized, **so that they will achieve atonement** through their shame.


###### Megillah 25b:5
[Megillah 25b:5](https://torahapp.org/share/book/Megillah/r/25b:5)

קְלָלוֹת וּבְרָכוֹת נִקְרִין וּמִתַּרְגְּמִין. פְּשִׁיטָא! מַהוּ דְּתֵימָא: נֵיחוּשׁ דִּלְמָא פָּיְיגָא דַּעְתַּיְיהוּ דְצִבּוּרָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The *Tosefta* states: **The curses [*kelalot*] and blessings are read and translated.** The Gemara comments: This **is obvious.** The Gemara answers: **Lest you say** that **one should be concerned that perhaps the congregation will become dismayed** by the many curses, **therefore** the *Tosefta* **teaches us** that this is not a concern.


###### Megillah 25b:6
[Megillah 25b:6](https://torahapp.org/share/book/Megillah/r/25b:6)

אַזְהָרוֹת וָעוֹנָשִׁין נִקְרִין וּמִתַּרְגְּמִין. פְּשִׁיטָא! מַהוּ דְּתֵימָא: נֵיחוּשׁ דִּלְמָא אָתוּ לְמֶעְבַּד מִיִּרְאָה, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The *Tosefta* continues: **The warnings and punishments [*onashin*],** alluded to in the first *nun* of the mnemonic mentioned above, **are read and translated.** The Gemara comments: This **is obvious.** The Gemara answers: **Lest you say** that if this section is read aloud, people **will come to act out of fear** and keep the mitzvot due to the fear of punishment rather than love of God, **therefore** the *Tosefta* **teaches us** that this is not a concern.


###### Megillah 25b:7
[Megillah 25b:7](https://torahapp.org/share/book/Megillah/r/25b:7)

מַעֲשֵׂה אַמְנוֹן וְתָמָר נִקְרָא וּמִתַּרְגֵּם [מַעֲשֵׂה אַבְשָׁלוֹם נִקְרָא וּמִתַּרְגֵּם]. פְּשִׁיטָא! מַהוּ דְּתֵימָא: לֵיחוּשׁ לִיקָרֵיהּ דְּדָוִד, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
It is further taught: **The incident of Amnon and Tamar,** alluded to in the second *nun* in the mnemonic mentioned above, **is read and translated.** Additionally, **the incident of Absalom is read and translated,** alluded to in the *shin* of the mnemonic, the third letter of his name. The Gemara comments: This **is obvious.** The Gemara explains: **Lest you say** that **one should be concerned for the honor of David, therefore** the *Tosefta* **teaches us** that this section is read and translated.


###### Megillah 25b:8
[Megillah 25b:8](https://torahapp.org/share/book/Megillah/r/25b:8)

מַעֲשֵׂה פִּילֶגֶשׁ בַּגִּבְעָה נִקְרָא וּמִתַּרְגֵּם. פְּשִׁיטָא! מַהוּ דְּתֵימָא: לֵיחוּשׁ לִכְבוֹדוֹ דְבִנְיָמִין, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The *Tosefta* continues: **The incident of the concubine [*pilegesh*] in Gibeah is read and translated.** The Gemara comments: This **is obvious.** The Gemara explains: **Lest you say** that **one should be concerned for the honor of** the tribe of **Benjamin, therefore** the *Tosefta* **teaches us** that this section is read and translated.


###### Megillah 25b:9
[Megillah 25b:9](https://torahapp.org/share/book/Megillah/r/25b:9)

״הוֹדַע אֶת יְרוּשָׁלִַם אֶת תּוֹעֲבוֹתֶיהָ״ נִקְרָא וּמִתַּרְגֵּם. פְּשִׁיטָא! לְאַפּוֹקֵי מִדְּרַבִּי אֱלִיעֶזֶר. דְּתַנְיָא: מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁהָיָה קוֹרֵא לְמַעְלָה מֵרַבִּי אֱלִיעֶזֶר ״הוֹדַע אֶת יְרוּשָׁלִַם אֶת תּוֹעֲבוֹתֶיהָ״. אָמַר לוֹ: עַד שֶׁאַתָּה בּוֹדֵק בְּתוֹעֲבוֹת יְרוּשָׁלַיִם צֵא וּבְדוֹק בְּתוֹעֲבוֹת אִמֶּךָ. בָּדְקוּ אַחֲרָיו וּמָצְאוּ בּוֹ שֶׁמֶץ פְּסוּל.

**William Davidson Edition - English:**
The *Tosefta* continues: The section of: **“Make known [*hoda*] to Jerusalem her abominations”** (Ezekiel 16:2) **is read and translated.** The Gemara comments: This **is obvious.** The Gemara answers: This is needed **to exclude** the opinion of **Rabbi Eliezer,** who held that this chapter may not be read as a *haftara*, **as it is taught** in a *baraita*: There was **an incident with regard to a certain man who was reading** the *haftara* **in the presence of Rabbi Eliezer,** and he read the section of: **“Make known to Jerusalem her abominations.”** Rabbi Eliezer **said to him: Before you examine the abominations of Jerusalem, go and examine the abominations of your** own **mother.** The Gemara relates that **they examined his** lineage **and found him to have a stain of illegitimacy.** His mother had engaged in illicit sexual relations, and therefore he was of questionable lineage.


###### Megillah 25b:10
[Megillah 25b:10](https://torahapp.org/share/book/Megillah/r/25b:10)

וְאֵלּוּ נִקְרִין וְלֹא מִתַּרְגְּמִין, (רעבד״‎ן סִימָן) מַעֲשֵׂה רְאוּבֵן נִקְרָא וְלֹא מִתַּרְגֵּם. וּמַעֲשֶׂה בְּרַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל שֶׁהָלַךְ לְכָבוּל, וְהָיָה קוֹרֵא חַזַּן הַכְּנֶסֶת ״וַיְהִי בִּשְׁכּוֹן יִשְׂרָאֵל״, וְאָמַר לוֹ לַמְּתוּרְגְּמָן: (הַפְסֵק) אַל תְּתַרְגֵּם אֶלָּא אַחֲרוֹן, וְשִׁיבְּחוּהוּ חֲכָמִים.

**William Davidson Edition - English:**
The *Tosefta* also states: **And these** sections are **read but are not translated.** The acrostic composed of the letters ***reish*, *ayin*, *bet*, *dalet*, *nun*** is **a mnemonic** for the sections included in this category, as the Gemara will explain. The *Tosefta* states that **the incident of Reuben is read but not translated.** The name Reuben begins with a *reish*, the first letter of the mnemonic. And there was **an incident involving Rabbi Ḥanina ben Gamliel, who went to** the village of **Kavul, and the sexton of the synagogue was reading: “And it came to pass, while Israel dwelt** in that land, that Reuben went and lay with Bilhah, his father’s concubine; and Israel heard of it” (Genesis 35:22). Rabbi Ḥanina **said to the translator: Stop, translate only the end** of the verse. **And the Sages praised him** for this.


###### Megillah 25b:11
[Megillah 25b:11](https://torahapp.org/share/book/Megillah/r/25b:11)

מַעֲשֵׂה עֵגֶל הַשֵּׁנִי נִקְרָא וְלֹא מִתַּרְגֵּם. אֵיזֶה מַעֲשֵׂה עֵגֶל הַשֵּׁנִי — מִן ״וַיֹּאמֶר מֹשֶׁה״ עַד ״וַיַּרְא מֹשֶׁה״.

**William Davidson Edition - English:**
The *Tosefta* continues: **The second** narrative of the **incident of the** Golden **Calf is read but not translated.** *Egel*, the Hebrew word for calf, begins with an *ayin*, the second letter in the mnemonic. The Gemara explains: **What is the second** narrative of the **incident of the** Golden **Calf?** Aaron’s account of what had taken place, **from “And Moses said** to Aaron” (Exodus 32:21) **until “And Moses saw”** (Exodus 32:25).


###### Megillah 25b:12
[Megillah 25b:12](https://torahapp.org/share/book/Megillah/r/25b:12)

תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: לְעוֹלָם יְהֵא אָדָם זָהִיר בִּתְשׁוּבוֹתָיו, שֶׁמִּתּוֹךְ תְּשׁוּבָה שֶׁהֱשִׁיבוֹ אַהֲרֹן לְמֹשֶׁה פָּקְרוּ הַמִּינִין, שֶׁנֶּאֱמַר: ״וָאַשְׁלִיכֵהוּ בָאֵשׁ וַיֵּצֵא הָעֵגֶל הַזֶּה״.

**William Davidson Edition - English:**
With regard to Aaron’s account, the Gemara cites that which **is taught** in a *baraita*: **Rabbi Shimon ben Elazar says: A person should always be careful in** the way he formulates **his responses,** as sometimes the explanation that a person provides for his actions is worse than the original action itself, **as,** for example, **based on Aaron’s response to Moses, the skeptics renounced** their religious beliefs. **It is stated** in Aaron’s response: **“And I cast it into the fire and this calf came forth”** (Exodus 32:24). This formulation implies that the calf came from the fire by itself, suggesting that it had divine power and substance.


###### Megillah 25b:13
[Megillah 25b:13](https://torahapp.org/share/book/Megillah/r/25b:13)

בִּרְכַּת כֹּהֲנִים נִקְרִין וְלֹא מִתַּרְגְּמִין. מַאי טַעְמָא? מִשּׁוּם דִּכְתִיב: ״יִשָּׂא״.

**William Davidson Edition - English:**
We learned in the mishna: The verses constituting **the Priestly Benediction [*birkat kohanim*]** are **read but not translated.** The Gemara asks: **What is the reason** for this? The Gemara explains that it is **because it is written:** “May the Lord **lift up** His countenance to you” (Numbers 6:26). Listeners may understand this to mean that God shows unfair favoritism to the Jewish people.


###### Megillah 25b:14
[Megillah 25b:14](https://torahapp.org/share/book/Megillah/r/25b:14)

מַעֲשֵׂה דָּוִד וְאַמְנוֹן לֹא נִקְרִין וְלֹא מִתַּרְגְּמִין. וְהָא אָמְרַתְּ מַעֲשֵׂה אַמְנוֹן וְתָמָר נִקְרָא וּמִתַּרְגֵּם! לָא קַשְׁיָא: הָא דִּכְתִיב ״אַמְנוֹן בֶּן דָּוִד״, הָא דִּכְתִיב ״אַמְנוֹן״ סְתָמָא.

**William Davidson Edition - English:**
We also learned in the mishna: **The incident of David and Amnon is neither read nor translated.** David’s name begins with a *dalet*, the next letter in the mnemonic; *nun*, the last letter of the mnemonic, is the third letter in Amnon’s name. The Gemara asks: **Didn’t you say** in the *Tosefta* that **the incident of Amnon and Tamar is** both **read and translated?** The Gemara explains that **this** is **not difficult. This** statement of the mishna applies **where** Amnon’s name **is written: Amnon, son of David. That** statement of the *Tosefta* applies **where it is written** simply as **Amnon.**


###### Megillah 25b:15
[Megillah 25b:15](https://torahapp.org/share/book/Megillah/r/25b:15)

תָּנוּ רַבָּנַן: כׇּל הַמִּקְרָאוֹת הַכְּתוּבִין בַּתּוֹרָה לִגְנַאי — קוֹרִין אוֹתָן לְשֶׁבַח, כְּגוֹן: ״יִשְׁגָּלֶנָּה״ — יִשְׁכָּבֶנָּה, ״בַּעֲפוֹלִים״ — בַּטְּחוֹרִים, ״חִרְיוֹנִים״ — דִּבְיוֹנִים, ״לֶאֱכוֹל אֶת חוֹרֵיהֶם וְלִשְׁתּוֹת אֶת מֵימֵי שִׁינֵּיהֶם״ — לֶאֱכוֹל אֶת צוֹאָתָם וְלִשְׁתּוֹת אֶת מֵימֵי רַגְלֵיהֶם.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: **All of the verses that are written in the Torah in a coarse manner are read in a refined manner. For example,** the term **“shall lie with her** [***yishgalena*]”** (Deuteronomy 28:30) is read as though it said ***yishkavena*,** which is a more refined term. The term **“with hemorrhoids [*bafolim*]”** (Deuteronomy 28:27) is read ***bateḥorim*.** The term **“doves’ dung [*ḥiryonim*]”** (II Kings 6:25) is read ***divyonim*.** The phrase **“to eat their own excrement [*ḥoreihem*] and drink their own urine [*meimei shineihem*]”** (II Kings 18:27) is read with more delicate terms: **To eat their own excrement [*tzo’atam*] and drink their own urine [*meimei ragleihem*].**


###### Megillah 25b:16
[Megillah 25b:16](https://torahapp.org/share/book/Megillah/r/25b:16)

״לְמַחֲרָאוֹת״ — לְמוֹצָאוֹת, רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: ״לְמַחֲרָאוֹת״ כִּשְׁמָן, מִפְּנֵי שֶׁהוּא גְּנַאי לַעֲבוֹדָה זָרָה.

**William Davidson Edition - English:**
The term **“into latrines [*lemoḥra’ot*]”** (II Kings 10:27) is read as the more refined ***lemotza’ot*. Rabbi Yehoshua ben Korḥa says: *Lemoḥara’ot*** is read **as it is written because it is** used here as an expression of **contempt for idol worship,** and it is therefore permissible to use an indelicate term.


###### Megillah 25b:17
[Megillah 25b:17](https://torahapp.org/share/book/Megillah/r/25b:17)

אָמַר רַב נַחְמָן: כֹּל לֵיצָנוּתָא אֲסִירָא, בַּר מִלֵּיצָנוּתָא דַּעֲבוֹדָה זָרָה — דְּשַׁרְיָא. דִּכְתִיב: ״כָּרַע בֵּל קֹרֵס נְבוֹ״, וּכְתִיב: ״קָרְסוּ כָרְעוּ יַחְדָּיו לֹא יָכְלוּ מַלֵּט מַשָּׂא וְגוֹ׳״. רַבִּי יַנַּאי אָמַר, מֵהָכָא: ״לְעֶגְלוֹת בֵּית אָוֶן יָגוּרוּ שְׁכַן שׁוֹמְרוֹן כִּי אָבַל עָלָיו עַמּוֹ וּכְמָרָיו עָלָיו יָגִילוּ עַל כְּבוֹדוֹ כִּי גָלָה מִמֶּנּוּ״. אַל תִּקְרֵי ״כְּבוֹדוֹ״, אֶלָּא ״כְּבֵידוֹ״.

**William Davidson Edition - English:**
Similarly, **Rav Naḥman said: All mockery** and obscenity **is forbidden except for mockery of idol worship, which is permitted, as it is written: “Bel bows down, Nevo stoops”** (Isaiah 46:1). The prophet mocks these idols by describing them as crouching in order to defecate. Additionally, **it is written: “They stoop, they bow down together; they could not deliver the burden”** (Isaiah 46:2). **Rabbi Yannai said:** This principle that one is permitted to mock idol worship is derived **from here: “The inhabitants of Samaria shall be in dread for the calves of Beth-aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory, because it is departed from it”** (Hosea 10:5). **Do not read** it is as **“its glory [*kevodo*],” rather** read it as **its burden [*keveido*],** meaning that it is unable to restrain itself from defecating.


###### Megillah 25b:18
[Megillah 25b:18](https://torahapp.org/share/book/Megillah/r/25b:18)

אָמַר רַב הוּנָא בַּר מָנוֹחַ מִשְּׁמֵיהּ דְּרַב אַחָא בְּרֵיהּ דְּרַב אִיקָא: שְׁרֵי לֵיהּ לְבַר יִשְׂרָאֵל לְמֵימַר לֵיהּ לְגוֹי: שִׁקְלֵיהּ לַעֲבוֹדָה זָרָה וְאַנְּחֵיהּ בְּשִׁין תָּיו שֶׁלּוֹ. אָמַר רַב אָשֵׁי: הַאי מַאן דִּסְנֵי שׁוּמְעָנֵיהּ — שְׁרֵי לֵיהּ לְבַזּוֹיֵיהּ בְּגִימֶל וְשִׁין, הַאי מַאן דְּשַׁפִּיר שׁוּמְעָנֵיהּ — שְׁרֵי לְשַׁבּוֹחֵיהּ, וּמַאן דְּשַׁבְּחֵיהּ — יָנוּחוּ לוֹ בְּרָכוֹת עַל רֹאשׁוֹ.

**William Davidson Edition - English:**
**Rav Huna bar Manoaḥ said in the name of Rav Aḥa, son of Rav Ika: It is permitted for a Jew to say to a gentile: Take your idol and put it in your *shin tav*,** i.e., *shet*, buttocks. **Rav Ashi said: One whose reputation is tarnished,** i.e., he is known as a philanderer, **it is permitted to humiliate him** by calling him ***gimmel sin*,** an acronym for *girta sarya*, son of a putrid harlot. **One whose reputation is commendable, it is permitted to** publicly **praise him, and one who praises him, blessings will rest upon his head.**


###### Megillah 25b:19
[Megillah 25b:19](https://torahapp.org/share/book/Megillah/r/25b:19)

**הֲדַרַן עֲלָךְ הַקּוֹרֵא אֶת הַמְּגִילָּה עוֹמֵד**


###### Megillah 25b:20
[Megillah 25b:20](https://torahapp.org/share/book/Megillah/r/25b:20)

**בְּנֵי הָעִיר** שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר — לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת — לוֹקְחִין תֵּיבָה. תֵּיבָה — לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת —

**William Davidson Edition - English:**
**MISHNA:** **Residents of a town who sold the town square,** which was at times used for public prayer and therefore attained a certain degree of sanctity, may use the proceeds of the sale only to purchase something of a greater degree of sanctity. They may therefore **purchase a synagogue with the proceeds** of the sale. If they sold **a synagogue, they may purchase an ark** in which to house sacred scrolls. If they sold **an ark, they may purchase wrapping cloths** for the sacred scrolls. If they sold **wrapping cloths,**