## Megillah Daf 32a

###### Megillah 32a:1
[Megillah 32a:1](https://torahapp.org/share/book/Megillah/r/32a:1)

מִשּׁוּם דְּאָפְכִי לְהוּ.

**William Davidson Edition - English:**
The Gemara answers: **Because there are those who reversed** the names in the *baraita* and attributed the position of Rabbi Yehuda to Rabbi Meir, and vice versa. Therefore, in order to avoid any lack of clarity, Rabbi Zeira stated the *halakha* explicitly.


###### Megillah 32a:2
[Megillah 32a:2](https://torahapp.org/share/book/Megillah/r/32a:2)

תָּנוּ רַבָּנַן: פּוֹתֵחַ וְרוֹאֶה, גּוֹלֵל וּמְבָרֵךְ, וְחוֹזֵר וּפוֹתֵחַ וְקוֹרֵא. דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: פּוֹתֵחַ וְרוֹאֶה וּמְבָרֵךְ וְקוֹרֵא.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: When a person reads from the Torah, **he should open** the scroll **and see** the place from where he will read, **furl** it so that it is closed, **and recite the blessing, and** then **he should again open** the scroll, **and read.** This is **the statement of Rabbi Meir. Rabbi Yehuda said: He should open** the scroll, **and see** the place from where he will read, **and,** without closing it again, **he should recite the blessing, and read.**


###### Megillah 32a:3
[Megillah 32a:3](https://torahapp.org/share/book/Megillah/r/32a:3)

מַאי טַעְמָא דְּרַבִּי מֵאִיר? כִּדְעוּלָּא. דְּאָמַר עוּלָּא: מִפְּנֵי מָה אָמְרוּ הַקּוֹרֵא בַּתּוֹרָה לֹא יְסַיֵּיעַ לַמְתוּרְגְּמָן — כְּדֵי שֶׁלֹּא יֹאמְרוּ תַּרְגּוּם כָּתוּב בַּתּוֹרָה. הָכָא נָמֵי: כְּדֵי שֶׁלֹּא יֹאמְרוּ בְּרָכוֹת כְּתוּבִין בַּתּוֹרָה.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason for Rabbi Meir’s** opinion that the blessing is not recited over an open scroll? The Gemara answers: His reasoning is **in accordance with** the statement **of Ulla, as Ulla said: For what** reason **did** the Sages **say** that **one who reads from the Torah should not assist the translator,** but rather the translation should be exclusively said by the translator? **In order that** people **should not say** that **the translation is written in the Torah. Here too,** the scroll should be closed when reciting the blessings, **in order that** people **should not say** that **the blessings are written in the Torah.**


###### Megillah 32a:4
[Megillah 32a:4](https://torahapp.org/share/book/Megillah/r/32a:4)

וְרַבִּי יְהוּדָה: תַּרְגּוּם — אִיכָּא לְמִיטְעֵי, בְּרָכוֹת — לֵיכָּא לְמִיטְעֵי.

**William Davidson Edition - English:**
**And Rabbi Yehuda** is not concerned about this, as he claims that with regard to the **translation, there is** the possibility of people **erring** in this way, but with regard to **the blessings, there is no** concern about people **erring.** People will realize the blessings are not actually part of the Torah’s text because they are recited by each person who reads.


###### Megillah 32a:5
[Megillah 32a:5](https://torahapp.org/share/book/Megillah/r/32a:5)

אָמַר רַבִּי זֵירָא אָמַר רַב מַתְנָה: הֲלָכָה, פּוֹתֵחַ וְרוֹאֶה וּמְבָרֵךְ וְקוֹרֵא. וְלֵימָא: הֲלָכָה כְּרַבִּי יְהוּדָה! מִשּׁוּם דְּאָפְכִי לְהוּ.

**William Davidson Edition - English:**
**Rabbi Zeira said** that **Rav Mattana said:** The ***halakha*** is that **he should open** the scroll, **see** the place from which he will read, **and,** without closing it again, **he should recite the blessing and read.** The Gemara asks: If so, **let him** simply **say: The *halakha* is in accordance with** the opinion of **Rabbi Yehuda.** Why did he have to explicitly state the whole *halakha*? The Gemara answers: **Because there are those who reversed** the names in the *baraita* and attributed the position of Rabbi Yehuda to Rabbi Meir and vice versa. In order to avoid any lack of clarity, Rabbi Zeira stated the *halakha* explicitly.


###### Megillah 32a:6
[Megillah 32a:6](https://torahapp.org/share/book/Megillah/r/32a:6)

אָמַר רַבִּי זֵירָא אָמַר רַב מַתְנָה: הַלּוּחוֹת וְהַבִּימוֹת — אֵין בָּהֶן מִשּׁוּם קְדוּשָּׁה.

**William Davidson Edition - English:**
**Rabbi Zeira said** that **Rav Mattana said: The boards,** i.e., the empty margins of a Torah scroll, **and the platforms** from which the Torah is read **do not have any sanctity.**


###### Megillah 32a:7
[Megillah 32a:7](https://torahapp.org/share/book/Megillah/r/32a:7)

אָמַר רַבִּי שְׁפַטְיָה אָמַר רַבִּי יוֹחָנָן: הַגּוֹלֵל סֵפֶר תּוֹרָה — צָרִיךְ שֶׁיַּעֲמִידֶנּוּ עַל הַתֶּפֶר.

**William Davidson Edition - English:**
§ **Rabbi Shefatya said** that **Rabbi Yoḥanan said: When one furls a Torah scroll, he needs to position it** so that it closes **on the seam** between two sheets of parchment. Once closed, the seam should be between the two rolls of the scroll, so that if it is mishandled or overly tightened, it will come apart along the seam and not be torn across the writing.


###### Megillah 32a:8
[Megillah 32a:8](https://torahapp.org/share/book/Megillah/r/32a:8)

וְאָמַר רַבִּי שְׁפַטְיָה אָמַר רַבִּי יוֹחָנָן: הַגּוֹלֵל סֵפֶר תּוֹרָה — גּוֹלְלוֹ מִבַּחוּץ, וְאֵין גּוֹלְלוֹ מִבִּפְנִים.

**William Davidson Edition - English:**
**And Rabbi Shefatya said** that **Rabbi Yoḥanan said: When one rolls a Torah scroll** from one section to another, **he should roll it from the outside,** i.e., he should position the scroll so the two rollers are parallel to him and then roll the scroll by rotating the roller farthest away from him by rotating it toward himself, **and he should not roll it from the inside,** by rotating the roller nearest to him away from himself. If one does this and loses control, the scroll could roll away from him onto the floor.


###### Megillah 32a:9
[Megillah 32a:9](https://torahapp.org/share/book/Megillah/r/32a:9)

וּכְשֶׁהוּא מְהַדְּקוֹ — מְהַדְּקוֹ מִבִּפְנִים, וְאֵינוֹ מְהַדְּקוֹ מִבַּחוּץ.

**William Davidson Edition - English:**
**And when one tightens** the scroll, after he has found the new section, **he should tighten it from the inside,** by rotating the roller nearest to him, **and not from the outside,** by rotating the roller furthest away from him, in order not to extend his arms over the text of the Torah and obscure the view of the community, for it is a mitzva for them to be able to see the text.


###### Megillah 32a:10
[Megillah 32a:10](https://torahapp.org/share/book/Megillah/r/32a:10)

וְאָמַר רַבִּי שְׁפַטְיָה אָמַר רַבִּי יוֹחָנָן: עֲשָׂרָה שֶׁקָּרְאוּ בַּתּוֹרָה, הַגָּדוֹל שֶׁבָּהֶם גּוֹלֵל סֵפֶר תּוֹרָה. הַגּוֹלְלוֹ נוֹטֵל שְׂכַר כּוּלָּן, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: עֲשָׂרָה שֶׁקָּרְאוּ בַּתּוֹרָה, הַגּוֹלֵל סֵפֶר תּוֹרָה קִיבֵּל שְׂכַר כּוּלָּן. שְׂכַר כּוּלָּן סָלְקָא דַּעְתָּךְ? אֶלָּא אֵימָא: קִיבֵּל שָׂכָר כְּנֶגֶד כּוּלָּן.

**William Davidson Edition - English:**
**And Rabbi Shefatya said** that **Rabbi Yoḥanan said:** If **ten** people **read from the Torah, the greatest among them should furl the Torah scroll,** for this is the most distinguished honor. **And the one who furls it takes the reward of all of them, as Rabbi Yehoshua ben Levi said:** If **ten** people **read from the Torah, the one who furls it receives the reward of all of them.** The Gemara asks: **Can it enter your mind** to say that he actually receives **the reward of all of them?** Why should all the others forfeit their reward? **Rather, say** instead: **He receives a reward equivalent to** that of **all of them.**


###### Megillah 32a:11
[Megillah 32a:11](https://torahapp.org/share/book/Megillah/r/32a:11)

וְאָמַר רַבִּי שְׁפַטְיָה אָמַר רַבִּי יוֹחָנָן: מִנַּיִן שֶׁמִּשְׁתַּמְּשִׁין בְּבַת קוֹל, שֶׁנֶּאֱמַר: ״וְאׇזְנֶיךָ תִּשְׁמַעְנָה דָבָר מֵאַחֲרֶיךָ לֵאמֹר״. וְהָנֵי מִילֵּי, דְּשָׁמַע קָל גַּבְרָא בְּמָתָא, וְקָל אִיתְּתָא בְּדַבְרָא. וְהוּא דְּאָמַר: ״הֵין הֵין״ וְהוּא דְּאָמַר: ״לָאו לָאו״.

**William Davidson Edition - English:**
**And Rabbi Shefatya said** that **Rabbi Yoḥanan said:** If one was deliberating about whether to do a certain action, and a Divine Voice indicated what he should do, **from where** is it derived **that one may make use of a Divine Voice** and rely upon it? **As it is stated: “And your ears shall hear a word behind you saying:** This is the way, walk in it” (Isaiah 30:21). The Gemara comments: **This applies** only **when one heard a male voice in the city,** which is unusual, for men are usually found in the fields, **or** when one heard **a female voice in the fields,** for women are generally not found there. Since the voice is unusual, one need not doubt it and may rely upon it. **And that** applies **when** the voice repeated its message and **said: Yes, yes. And that** also applies **when** the voice **said: No, no.**


###### Megillah 32a:12
[Megillah 32a:12](https://torahapp.org/share/book/Megillah/r/32a:12)

וְאָמַר רַבִּי שְׁפַטְיָה אָמַר רַבִּי יוֹחָנָן: כׇּל הַקּוֹרֵא בְּלֹא נְעִימָה וְשׁוֹנֶה בְּלֹא זִמְרָה, עָלָיו הַכָּתוּב אוֹמֵר: ״וְגַם אֲנִי נָתַתִּי לָהֶם חוּקִּים לֹא טוֹבִים וְגוֹ׳״.

**William Davidson Edition - English:**
**And Rabbi Shefatya said** that **Rabbi Yoḥanan said: Concerning anyone who reads** from the Torah **without a melody or studies** the Mishna **without a song, the verse states: “So too I gave them statutes that were not good,** and judgments whereby they should not live” (Ezekiel 20:25), as one who studies Torah through song demonstrates that he is fond of his learning. Furthermore, the tune helps him remember what he has learned.


###### Megillah 32a:13
[Megillah 32a:13](https://torahapp.org/share/book/Megillah/r/32a:13)

מַתְקֵיף לַהּ אַבָּיֵי: מִשּׁוּם דְּלָא יָדַע לְבַסּוֹמֵי קָלָא — ״מִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם״ קָרֵית בֵּיהּ?! אֶלָּא כִּדְרַב מְשַׁרְשְׁיָא, דְּאָמַר: שְׁנֵי תַּלְמִידֵי חֲכָמִים הַיּוֹשְׁבִים בְּעִיר אַחַת וְאֵין נוֹחִין זֶה אֶת זֶה בַּהֲלָכָה — עֲלֵיהֶם הַכָּתוּב אוֹמֵר: ״וְגַם אֲנִי נָתַתִּי לָהֶם חוּקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם״.

**William Davidson Edition - English:**
**Abaye strongly objects to this:** Just **because one does not know** how **to make** his **voice pleasant, you read concerning him: “And judgments whereby they should not live”? Rather,** the verse should be understood **in accordance** with the statement of **Rav Mesharshiyya, who said: Concerning two Torah scholars who dwell in the same city and are not pleasant to one other in** matters of ***halakha*,** and they quarrel and stir up controversy, **the verse states: “So too I gave them statutes that were not good, and judgments whereby they should not live.”**


###### Megillah 32a:14
[Megillah 32a:14](https://torahapp.org/share/book/Megillah/r/32a:14)

אָמַר רַבִּי פַּרְנָךְ אָמַר רַבִּי יוֹחָנָן: כׇּל הָאוֹחֵז סֵפֶר תּוֹרָה עָרוֹם, נִקְבָּר עָרוֹם. עָרוֹם סָלְקָא דַּעְתָּךְ? אֶלָּא אֵימָא: נִקְבָּר עָרוֹם בְּלֹא מִצְוֹת.

**William Davidson Edition - English:**
**Rabbi Parnakh said** that **Rabbi Yoḥanan said: Anyone who holds onto an uncovered Torah scroll,** i.e., holds the parchment directly without anything intervening, **will be** punished by being **buried uncovered.** The Gemara asks: **Can it enter your mind to say** that he will actually be buried **uncovered?** Why should he be buried in such a disgraceful manner? **Rather, say** that **he will be buried** metaphorically **uncovered,** i.e., **without** the merit of having performed **mitzvot.**


###### Megillah 32a:15
[Megillah 32a:15](https://torahapp.org/share/book/Megillah/r/32a:15)

בְּלֹא מִצְוֹת סָלְקָא דַּעְתָּךְ?! אֶלָּא אָמַר אַבָּיֵי: נִקְבָּר עָרוֹם בְּלֹא אוֹתָהּ מִצְוָה.

**William Davidson Edition - English:**
The Gemara again asks: **Can it enter your mind to say** that he will be buried **without** the merit of having performed **mitzvot?** Why should he forfeit the merit of all the mitzvot that he performed during his lifetime? **Rather, Abaye said: He will be buried** metaphorically **uncovered,** i.e., **without** the merit of **that mitzva.** He forfeits the reward of the mitzva he performed while holding directly onto the parchment.


###### Megillah 32a:16
[Megillah 32a:16](https://torahapp.org/share/book/Megillah/r/32a:16)

אָמַר רַבִּי יַנַּאי בְּרֵיהּ דְּרַבִּי יַנַּאי סָבָא מִשְּׁמֵיהּ דְּרַבִּי יַנַּאי רַבָּה: מוּטָב תִּיגָּלֵל הַמִּטְפַּחַת וְאַל יִגָּלֵל סֵפֶר תּוֹרָה.

**William Davidson Edition - English:**
**Rabbi Yannai, son of Rabbi Yannai the Elder, said in the name of Rabbi Yannai the Great: It is proper** that **the cloth** cover of a Torah scroll **be rolled** around the scroll, while holding the scroll stationary, **and one should not roll the Torah scroll** itself in the cloth in order to cover it.


###### Megillah 32a:17
[Megillah 32a:17](https://torahapp.org/share/book/Megillah/r/32a:17)

״וַיְדַבֵּר מֹשֶׁה אֶת מוֹעֲדֵי ה׳ אֶל בְּנֵי יִשְׂרָאֵל״, מִצְוָתָן שֶׁיִּהְיוּ קוֹרִין אוֹתָן כׇּל אֶחָד וְאֶחָד בִּזְמַנּוֹ. תָּנוּ רַבָּנַן: מֹשֶׁה תִּיקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיְּהוּ שׁוֹאֲלִין וְדוֹרְשִׁין בְּעִנְיָנוֹ שֶׁל יוֹם. הִלְכוֹת פֶּסַח — בַּפֶּסַח, הִלְכוֹת עֲצֶרֶת — בָּעֲצֶרֶת, הִלְכוֹת חַג — בֶּחָג.

**William Davidson Edition - English:**
§ The mishna states: The verse **“And Moses declared to the children of Israel the appointed seasons of the Lord”** (Leviticus 23:44) indicates that part of **the mitzva** of the Festivals is **that they should read** the portion relating to them, **each one in its** appointed **time. The Sages taught** in a *baraita*: **Moses enacted for the Jewish people that they should make** halakhic **inquiries and expound upon the matter of the day.** They should occupy themselves with **the *halakhot* of Passover on Passover,** with **the *halakhot* of *Shavuot* on *Shavuot*, and** with the ***halakhot* of *Sukkot* on *Sukkot*.**


###### Megillah 32a:18
[Megillah 32a:18](https://torahapp.org/share/book/Megillah/r/32a:18)

**הֲדַרַן עֲלָךְ בְּנֵי הָעִיר וּסְלִיקָא לַהּ מַסֶּכֶת מְגִילָּה**