## Tractate Soferim Chapter 10

###### Tractate Soferim 10:1
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משה [הקנא והתרה כדתנן המקנא לאשתו ר׳ אליעזר אומר מקנא על פי שנים ומשקה ע"פ אחד שאין התראה פחות משנים שאינה יכולה לומר לא התריתי אבל באחד תעיז ותאמר לא התריתי] הקניא להם לישראל שיהו קורין בתורה בשבתות וימים טובים ובראשי חדשים ובחולו של מועד שנאמר (ויקרא כ״ג:מ״ד) וידבר משה את מועדי ה׳ אל בני ישראל:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
Moses¹’, an unusual verb to be employed in the sense of ‘warn’. It reads as follows: *Hiḳni*’, i.e. ‘he warned’, as we have learned in a Mishnah (Soṭ. I, 1), *hammeḳannë’* (of the same root as *hiḳni’* which means), If [a husband] ‘warns’ his wife [not to associate with a certain man], R. Eliezer said: His warning is valid if it was given in the presence of two witnesses, though he makes her drink [the water of bitterness] on the evidence of one witness [who saw that she had secluded herself with the man after she had been given due warning], because a warning is not valid if given in the presence of less than two witnesses; for [only where there are two witnesses] would she be able to plead, ‘I was not warned’, but when [there was only] one witness she might dare to plead, ‘I was not warned’. warned² some eds. read the normal verb *hithḳin*, ‘he established a custom, ordained’. Israel that they should read out of the Torah³ on Sabbaths, Festivals, New Moons and the intermediate days of the Festivals;⁴ as it is stated, *And Moses declared unto the children of Israel the appointed seasons of the Lord*.⁵

footnotes:
¹ In V and H a passage has been interpolated after ‘Moses’ which has no relation to the subject-matter. It seems to have been originally a marginal note explanatory of the meaning of hiḳni
² For hiḳni’
³ In the service of the Synagogue.
⁴ lit. ‘the secular [part] of the Festival’, the days intervening between the holy days which begin and end the Festivals of Passover and Tabernacles.
⁵ Lev. 23, 44.


###### Tractate Soferim 10:2
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עזרא תיקן להם לישראל שיהו קורין בתורה בשני ובחמישי ובשבת במנחה:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
Ezra ordained for Israel that they should read in the Torah on Mondays and Thursdays and in the afternoon service on the Sabbath.⁶

footnotes:
⁶ [For this and other ordinances of Ezra, cf. B.Ḳ. 82a (Sonc. ed., p. 466) where the reason is given for these additional lections.]


###### Tractate Soferim 10:3
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( אין בין י"ט לשבת אלא אוכל נפש בלבד אין בין שבת ליום הכפורים אלא שזה זדונו בידי אדם וזה זדונו בהכרת):

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
There is no difference between a Festival and the Sabbath⁷ save only in the matter of preparing food.⁸ There is no difference between the Sabbath and the Day of Atonement save only that a wilful violation of the former [is punishable] by men⁹ while a wilful violation of the latter [is punished] by *kareth*.

footnotes:
⁷ In regard to forbidden work.
⁸ lit. ‘food of a person’. On a Festival, but not when it falls on the Sabbath, the preparation of food for the day by cooking is permitted.
⁹ i.e. a court of law.


###### Tractate Soferim 10:4
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א"ר יהודה מקום שמפסיקין שבת שחרית שם קורין במנחה בשני ובחמישי ובשבת הבאה:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
R. Judah said: At the place [in the Torah] where we leave off on the Sabbath morning we begin to read at the afternoon service, and on the following Monday, Thursday and Sabbath.


###### Tractate Soferim 10:5
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בשני ובחמישי ובשבת במנחה קורין ג׳ אין פוחתין מהן ואין מוסיפין עליהם ואין מפטירין בנביא הפותח והחותם בתורה מברך לפניה ולאחריה בר"ח ובחולו של מועד קורין ארבעה אין פוחתין מהם ואין מוסיפין עליהם זה הכלל כל שיש בו מוסף ואין בו יום טוב קורין ארבעה:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
On Mondays and Thursdays¹⁰ and at the Sabbath afternoon service three men read [from the Torah].¹¹ or section is divided for the Sabbath lection. On the specified occasions it is subdivided between three worshippers. Their number must be neither reduced nor increased; nor is a *hafṭarah* read from [a book of] a Prophet. He who begins as well as he who concludes [the reading of the prescribed section of] the Torah recites the appropriate benedictions before and after his reading.¹²
On the New Moon and during the intermediate days of a Festival, four [persons read from the Torah]. Their number must be neither reduced nor increased. This is the general rule: On any day which has a *musaf* and is not a Festival, four persons read [from the Torah].

footnotes:
¹⁰ During the morning service.
¹¹ The first of the seven portions into which the weekly sidra’
¹² For the benedictions, cf. P.B., p. 68.


###### Tractate Soferim 10:6
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בי"ט ה׳ ביום הכפורים ששה וביום שבת שבעה אין פוחתין מהם אבל מוסיפין עליהם י"ט שאיסור לאו חמשה יוה"כ שאיסור כרת ששה שבת שאיסור סקילה שבעה ומפטיר בנביא הפותח והחותם בתורה מברך לפניה ולאחריה:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
On a Festival five [persons read from the prescribed portion of the Torah]; on the Day of Atonement, six; and on the Sabbath, seven. The number must not be reduced but may be increased. On a Festival, for the violation of which only a negative precept is infringed, five persons [read in the Torah]; on the Day of Atonement, for the violation of which *kareth* is incurred, six; on the Sabbath, the violation of which is punishable by stoning, seven; and one concludes with [a reading from a book of] a Prophet.
The one who begins as well as the one who concludes [the lection] recites the benediction before and after his reading.


###### Tractate Soferim 10:7
[Tractate Soferim 10:7](https://torahapp.org/share/book/Tractate%20Soferim/r/10:7)

אין פורסין על שמע לא בעמידה ולא בישיבה ואין עוברין לפני התיבה ואין נושאין את כפיהן ואין מפטירין בנביא ואין עושין מעמד ומושב על אנשים כל שכן לנשים שאין עושין מעמד ומושב לנשים ואין אומרים קדיש וברכו פחות מעשרה רבותינו שבמערב אומרים בשבעה ונותנין טעם לדבריהם בפרוע (שופטים ה׳:ב׳) פרעות בישראל בהתנדב עם ברכו ה׳ כמנין התיבות וי"א אפי׳ ששה ברכו ששה הוא ובמקום שיש שם תשעה או עשרה ששמעו בין ברכו בין קדיש ולאחר התפלה עומד אחד מאלו ויאמר ברכו או קדיש וענו אחריו יצא וכבר תקנו חכמים לחזנים לומר לאחר גאולה (תהילים קי״ג:ב׳) יהי שם ה׳ מבורך מעתה ועד עולם ואחריו ברכו את ה׳ המבורך כדי לצאת אותם שלא שמעו דאמר רבי יוחנן הלואי שיתפלל אדם כל היום כולו ונהגו אנשי מערב ואנשי מזרח לאמרו לאחר עושה שלום בשלש תפלות של שמנה עשרה גזרה משום הנכנסין וגזירה משום היוצאין ואפי' לאחר קריאת ספר תורה. ולענין פדיית קרקעות תשעה וכהן ואדם כיוצא בהן:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
The accompanying benedictions of the *Shema‘*¹³ and *yoẓer ’or* (P.B., pp. 37ff) which precede the *Shema‘*, and the three benedictions of the *‘Amidah* which follow it (P.B., pp. 44ff) including the *ḳedushshah*. may not be repeated¹⁴. The ruling applies to persons who had read the morning prayers in private and now wish to join in congregational worship. They do not repeat all the statutory morning prayers, but may repeat ‘broken off’ parts, viz. those specified in the preceding note (cf. N.Y. and Rashi to Meg. 23b). For other interpretations, cf. Meg. (Sonc. ed., p. 141, n. 1) [and J. Rabbinowitz, *Mishnah Megillah*, pp. 114ff]. in congregational prayer, irrespective of whether they are said standing¹⁵ said while the worshippers are standing. or sitting;¹⁶ said while the worshippers are sitting. nor may one act as reader in public worship;¹⁷ nor may [the *kohanim*] lift their hands;¹⁸ nor may the *hafṭarah* be read from the Prophet;¹⁹ nor may halts²⁰ be made [at funerals]²¹ for men, how much less for women since no halts are made for women; nor may *ḳaddish*²² and *bareku* be said²³—if less than ten adult males²⁴ are present.
Our teachers in the West²⁵ rule that seven [adult males²⁶ are sufficient]²⁷ and, as a reason for their ruling, they quote, *When men let grow their hair in Israel, when the people offer themselves willingly, bless ye the Lord*,²⁸ [which implies that the number present must be the same] as that of the [Hebrew] words.²⁹ (*bless ye*). Others hold that even six [adult males are sufficient for the purpose, since up to] *bareku* [the number of words] is six.
Furthermore, where there are nine or ten persons who have heard either *bareku* or *ḳaddish* and, after the service, one of them [who missed one of the benedictions] said *bareku* or *ḳaddish*, he has thereby performed [the duty of public worship].³⁰
The Sages long ago issued an ordinance to Synagogue precentors to say after the prayer for redemption,³¹ *Blessed be the name of the Lord from this time forth and for ever*,³² and after that, ‘Bless ye the Lord Who is to be blessed’,³³, etc. (P.B., p. 37). so as to enable those who had not heard the benedictions³⁴ to perform the duty of public worship; for R. Joḥanan said: Would that a man read his prayers all the day long.³⁵
The congregations of the West and the congregations of the East³⁶ have a custom to say it³⁷ after ‘He Who maketh peace’³⁸. in the three statutory prayers³⁹ which immediately follows it. The originators of the custom forbid such an interruption. of the Eighteen Benedictions,⁴⁰ as a provision for the benefit of those who arrived late and for those who leave early.⁴¹ [The verse from Psalms with the benedictions is also said] even after the public reading from the Torah.⁴²
As regards the redemption of land,⁴³ however, [the presence is required of] nine male adults and a *kohen*; and the same law applies to the redemption of a human being.⁴⁴

footnotes:
¹³ These are the ḳaddish, bareku
¹⁴ lit. ‘they must not break off in connection with the Shema‘ ’
¹⁵ i.e. the benedictions which follow the Shema‘
¹⁶ The benedictions which precede the Shema‘
¹⁷ In connection with any part of the prayers. Lit. ‘they do not pass before the [reading] chest’, to lead the congregation in the conduct of the service.
¹⁸ To bless the people during the service; cf. P.B., p. 238a.
¹⁹ As is the law in regard to the Torah itself; cf. Meg. 23b (Sonc. ed., p. 141).
²⁰ lit. ‘a standing and a sitting’.
²¹ It was customary, when returning from a burial, to halt and sit seven times to praise and lament the dead.
²² P.B., p. 37.
²³ Even without the other statutory prayers.
²⁴ Who have attained their thirteenth birthday.
²⁵ The land of Israel which was west of Babylon.
²⁶ Who have not heard one of the benedictions indicated above.
²⁷ For the purpose of repeating the benedictions.
²⁸ Judg. 5, 2.
²⁹ Because the verse contains the word bareku
³⁰ Contrary to the ruling of the Rabbis of the West and the others who hold that seven or even six are enough.
³¹ ‘O Rock of Israel,’ etc. (P.B., p. 44).
³² Ps. 113, 2.
³³ Bareku
³⁴ Owing to their late arrival.
³⁵ Therefore it is permissible for the precentor to repeat the benedictions under discussion more than once for the benefit of those who did not hear him when he first read them.
³⁶ The land of Israel and Babylon respectively.
³⁷ The verse from Psalms followed by the benedictions mentioned.
³⁸ P.B., p. 54, forming the conclusion of the ‘Amidah
³⁹ For the evening, morning and afternoon. This custom is contrary to the previous opinion which permits an interruption between the prayer for redemption and the ‘Amidah
⁴⁰ The actual number is nineteen, but it was eighteen when originally instituted.
⁴¹ It is for their benefit that the repetition is not made at the end of the entire service.
⁴² If persons came in as late as that.
⁴³ Which had been dedicated to the Temple.
⁴⁴ Cf. Lev. 27, 2ff, 16ff.