## Tractate Soferim Chapter 14

###### Tractate Soferim 14:1
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ולמה אמרו כולן כדי לקיים ברכת שבע כנגד ז׳ קוראים וכן אתה אומר בכ"ב פסוקים בנביא כ"א כנגד ז' קרואים מג' ג׳ ואחד כנגד חזן הכנסת:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
And why did [the Rabbis] enact all these [benedictions]?¹ as specified in the previous chapter. In order to establish a correspondence between the seven benedictions [of the *hafṭarah*] and the seven readers.² You may also similarly explain the reason for the twenty-two verses read in the [Book of a] Prophet: twenty-two corresponding to the seven readers, each of whom must read [a minimum of] three verses, and one corresponding to the superintendent of the Synagogue services.

footnotes:
¹ For the hafṭarah
² The minimum number who must be called to the reading of the Torah every Sabbath.


###### Tractate Soferim 14:2
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בד"א בשלא תרגמו ושלא דרשו אבל תרגמו ודרשו המפטיר מפטיר שלשה או חמשה או ששה בנביא ודיו:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
All that had been said³ applies only where the text was neither translated nor expounded; but where it was translated or expounded⁴ the *mafṭir* reads three, five or six verses in the Prophet, and this suffices.⁵

footnotes:
³ In the preceding Rule concerning the minimum number of verses to be read in the Prophet.
⁴ So that much of the time of the worshippers was taken up by the translation or exposition.
⁵ The reading is curtailed for the convenience of the congregation.


###### Tractate Soferim 14:3
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ברות ובשיר השירים באיכה ובמגלת אסתר צריך לומר על מקרא מגילה ואע"פ שכתובה בכתובים:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
In the case of Ruth, the Song of Songs, Ecclesiastes,⁶ Lamentations and Esther,⁷. it is necessary to say the benediction, ‘Concerning the reading of the *Megillah*’,⁸ (P.B., p. 276). The present custom is to say the benediction for the scroll of Esther only. The others are read usually from a printed book without a benediction. although it is included in the Hagiographa.

footnotes:
⁶ Inserted by GRA and H.
⁷ These books are read respectively on Pentecost, Passover, Tabernacles, the Fast of Ab and Purim
⁸ The full benediction is: ‘Blessed art Thou, O Lord our God, King of the universe, Who hast sanctified us by Thy commandments, and hast given us command concerning the reading of the Megillah’


###### Tractate Soferim 14:4
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הקורא בכתובים צריך לומר ברוך אתה ה׳ אלהינו מלך העולם אשר קדשנו במצותיו וצונו לקרות בכתבי הקדש:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
One who reads in the Hagiographa must say, ‘Blessed art Thou, O Lord our God, King of the universe, Who hast sanctified us by Thy commandments and hast given us command to read in the Holy Writings’.


###### Tractate Soferim 14:5
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במגלת אסתר אמרו שצריך להזכיר בו זמן ולאחר קריאתה צריך הקורא לומר בא"י אמ"ה האל הרב את ריבנו והדן את דיננו והנוקם את נקמתנו והגואלנו והמושיענו מכף כל עריצים ברוך אתה ה׳ האל העוזר ומושיע. כנגד עלבונה של תורה מברכין וי"א כנגד עלבונם של ישראל מברכין:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
[The Rabbis] enacted that, as regards [the reading of] the scroll of Esther, the benediction on the ‘season’ must be said;⁹ and after the conclusion of the reading the reader must say, ‘Blessed art Thou, O Lord our God, King of the universe, O God Who dost plead our cause, judge our suit and avenge our wrong, Who redeemest and savest us from the hand of all tyrants. Blessed art Thou, O Lord our God, Helper and Saviour’.¹⁰ The benediction is said¹¹ which includes this beginning. on account of the humiliation of the Torah, while others maintain that it is said on account of the humiliation of Israel.¹², it must consequently begin again with the usual formula. For ‘Torah’, M and H read ‘the Divine Presence’ affronted by Haman’s plot against God’s people.

footnotes:
⁹ Like the benediction in the preceding note it begins with ‘Blessed art Thou … universe’ and concludes with ‘Who hast kept us in life, and hast preserved us, and enabled us to reach this season’.
¹⁰ Cf. the version in P.B., p. 276.
¹¹ The reason for the benediction is given to explain why it must begin with ‘Blessed art Thou’, although it would appear to be a continuation of the benediction for the Megillah
¹² Whose vindication is celebrated. As it is independent of the Megillah


###### Tractate Soferim 14:6
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ועור אמרו שכן צריך ליתן שבח והודאה על הגאולה ועל הפדות וחותם בא"י האל הנקמות המשלם גמול לאויבים ומגן לצדיקים ומושיע עמו מיד שונאיהם ואחר כך מקלס לצדיקים ברוך מרדכי ברוכה אסתר ברוכים כל ישראל ורב אמר צריך לומר ארור המן וארורים בניו אמר רבי פנחס צ"ל חרבונה זכור לטוב:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
[The Rabbis] further laid down that it is also necessary to offer praise and thanksgiving [in the benediction] for the redemption and release.¹³ Then one concludes: ‘Blessed art Thou, O Lord, God of vengeance, Who dost requite enemies according to their deeds, art a Shield to the righteous, and savest Thy people from the hands of their adversaries’. After that the righteous are lauded: ‘Blessed be Mordecai, blessed be Esther, blessed be all Israel’. Rab, however, declared that it is necessary to say, ‘Accursed be Haman and accursed be his sons’. R. Phinehas said: It is necessary to say, ‘Harbonah be remembered for good’.¹⁴

footnotes:
¹³ From threatened destruction.
¹⁴ He contributed to Haman’s downfall (cf. Esth. 7, 9). For the version now in use, cf. P.B., p. 277.


###### Tractate Soferim 14:7
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ר׳ ברכיה רבי ירמיה רבי חייא בשם רבי יוחנן כד הוה מטי ר' (יוחנן) [יונתן] להדין פסוקא (אסתר ב) אשר הגלה נבוכדנצר הוה אמר נבוכדנצר רשיעא שחיט שמוי למזגא לטבא טבתי׳ ולביש בישתיה שנא׳ (משלי י) זכר צדיק לברכה ושם רשעים ירקב:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
R. Berekiah, quoting R. Jeremiah who had it from R. Ḥiyya, who reported it in the name of R. Joḥanan, said: When R. Jonathan came to the verse, *Whom Nebuchadnezzar … had carried away*,¹⁵ he used to exclaim, ‘O the wicked Nebuchadnezzar, may his bones be crushed! the good is rewarded¹⁶ according to his goodness and the wicked according to his wickedness, as it is stated, *The memory of the righteous shall be for a blessing; but the name of the wicked shall rot*’.¹⁷

footnotes:
¹⁵ Esth 2, 6.
¹⁶ lit. ‘to mix’ (drinks), hence ‘to serve drinks’ and, metaphorically, ‘retribution, recompense’.
¹⁷ Prov. 10, 7. This verse justifies the execration of Nebuchadnezzar and (in Rule 6) of Haman.


###### Tractate Soferim 14:8
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המפטיר בנביא הוא פורס על שמע באיזה שמע אמרו בשמע של ספר תורה היכי פתח אשרי יושבי ביתך ואח"כ עומד המפטיר ואומר (תהלים פו) אין כמוך באלהים ה' ואין כמעשיך (שמות ט״ו:י״א) מי כמוך באלים ה׳ מי כמוך נאדר בקדש נורא תהלות עושה פלא (תהילים קמ״ה:י״ג-י״ד) מלכותך מלכות כל עולמים וממשלתך בכל דור ודור. ה׳ מלך ה׳ מלך (שמות ט״ו:י״ח) ה' ימלוך לעולם ועד (ישעיהו מ״ב:כ״א) ה׳ חפץ למען צדקו יגדיל תורה ויאדיר (תהילים כ״ט:י״א) ה׳ עוז לעמו יתן ה' יברך את עמו בשלום (נחמיה ט׳:ו׳) אתה הוא [ה'] לבדך אתה עשית את השמים שמי השמים וכל צבאם הארץ וכל אשר עליה הימים וכל אשר בהם ואתה מחיה את כולם וצבא השמים לך משתחוים:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
The *mafṭir* recites also the parts of the *Shema‘*.¹⁸ is deemed to be a great honour which compensates for the lesser dignity conferred by the reading of the *hafṭarah*. Of what Shema‘ has this been said?¹⁹ is recited several times during the service. Of the one [recited when] the scroll of the Torah [is taken from the ark].²⁰ How does one begin?²¹ *Happy are they that dwell in Thy house*.²² Then the *mafṭir* stands and recites, *There is none like unto Thee among the gods, O Lord; and there are no works like Thine*.²³ LXXXVI, 8. *Who is like unto Thee, O Lord, among the mighty? Who is like unto Thee, glorious in holiness, fearful in praises, doing wonders?*²⁴ *Thy kingdom is a kingdom for all ages, and Thy dominion endureth throughout all generations*.²⁵ *The Lord is King, the Lord hath reigned, the Lord shall reign for ever and ever*.²⁶) and Ex. 15, 18. *The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious*.²⁷ *The Lord will give strength unto His people; the Lord will bless His people with peace*.²⁸ *Thou art the Lord, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are therein, the seas and all that is in them and Thou preservest them all; and the host of heaven worshippeth Thee*.²⁹

footnotes:
¹⁸ This is explained below. The recitation of the Shema‘
¹⁹ The Shema‘
²⁰ Cf. the next Rule.
²¹ The collection of Biblical verses recited when the Torah scroll is taken from the ark.
²² Ps. 84, 5.
²³ ibid.
²⁴ Ex. 15, 11.
²⁵ Ps. 145, 13.
²⁶ Compounded from Ps. 10, 16, XCIII, 1 (E.V. reigneth
²⁷ Isa. 42, 21.
²⁸ Ps. 29, 11.
²⁹ Neh. 9, 6.


###### Tractate Soferim 14:9
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מיד נכנס המפטיר ואוחז את התורה ואומר שמע ישראל פסוק הראשון בנעימה ואף העם עונין אותו אחריו:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
Thereupon³⁰ the *mafṭir* steps forward,³¹ takes the scroll of the Torah and says, *Hear, O Israel*, chanting the first verse,³². and the people say it after him in response.

footnotes:
³⁰ lit. ‘immediately’.
³¹ lit. ‘enters’.
³² i.e. the whole of Deut. 6, 4


###### Tractate Soferim 14:10
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וחוזר ואומר אחד אלהינו גדול אדונינו קדוש אחד אלהינו גדול אדונינו קדוש ונורא שמו כנגד שלשה אבות ויש אומרים כנגד שלש קדושות:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
[The *mafṭir*] then elevates the Torah scroll and says: ‘One is our God, great is our Lord, holy and revered is His name for ever and ever’.³³ Then he repeats: ‘One is our God, great is our Lord, holy is He. One is our God, great is our Lord, holy and revered is His name’. [This is said three times] corresponding in number³⁴ to the three patriarchs; others hold that it corresponds to the three *kedushshoth*.³⁵

footnotes:
³³ This is the reading of GRA. V, M and H omit the sentence.
³⁴ The three repetitions of ‘one is our God’, etc.
³⁵ lit. ‘sanctifications’, i.e. ‘Holy, holy, holy’ with suitable introductions said three times in the morning service (cf. P.B., pp. 39, 45 and 73).


###### Tractate Soferim 14:11
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(תהילים ע״א:י״ט) וצדקתך אלהים עד מרום אשר עשית גדולות אלהים מי כמוך (שם קלה) ה׳ שמך לעולם ה׳ זכרך לדור ודור הכל תנו עוז לאלהים ותנו כבוד לתורה (שם לד) גדלו לה' אתי ונרוממה שמו יחדיו. וצריך להגביה את התורה בשמע ישראל ובאלו ייחודין שלשה גדלו לה׳ אתי:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
³⁶ *‘Thy righteousness also, O God, reacheth unto high heaven; Thou Who hast done great things, O God, who is like unto Thee?*³⁷ *O Lord, Thy name endureth for ever; Thy memorial, O Lord, throughout all generations*.³⁸ CXXXV, 13. Let all ascribe strength to God and give honour to the Torah. *O magnify the Lord with me, and let us exalt His name together*.’³⁹ XXXIV, 4. The Torah scroll must be elevated at *Hear, O Israel*, at the threefold declaration of the unity of God, and at *O magnify the Lord with me*.⁴⁰

footnotes:
³⁶ This is a continuation of the verses begun in Rule 8.
³⁷ Ps. 71, 19.
³⁸ ibid.
³⁹ ibid
⁴⁰ For the modern ritual, cf. P.B., p. 145.


###### Tractate Soferim 14:12
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ועוד צריך [לומר] על הכל יתגדל וישתבח ויתפאר ויתרומם ויתנשא ויתעלה ויתהדר ויתקלס (הנכבד והנורא) שמו של מלך מלכי המלכים הקב"ה בעולמות שברא העולם הזה והעולם הבא כרצונו וכרצון כל עמו בית ישראל תגלה ותראה מלכותו עלינו במהרה ובזמן קרוב והוא יבנה ביתו בימינו ויחון פלטתנו ופלטת עמו ישראל ברחמיו וברוב חסדיו בשלום ובחן ובחסד וברחמים המקום (הוא) יעשה עמנו בעבור שמו הגדול ואמרו אמן:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
One must also say:⁴¹ ‘Magnified and hallowed,⁴² praised and glorified, exalted and extolled, uplifted, honoured and adored⁴³ above all be the name of the supreme King of kings, the Holy One, blessed be He, in the worlds which He hath created, this world and the world to come, in accordance with His desire and the desire of all His people, the house of Israel. May His kingdom be revealed and made visible unto us speedily and at a near time; and may He build His house in our days, and be gracious unto our remnant and unto the remnant of His people Israel in His mercy and in the abundance of His lovingkindness, in peace and grace, kindness and compassion. May the Omnipresent do all this for us for the sake of His great name; and say ye, Amen’.⁴⁴

footnotes:
⁴¹ In concluding the verses and prayers cited in the preceding Rules.
⁴² This word is included by GRA and H.
⁴³ V adds in parenthesis ‘honoured and revered’ (so also M).
⁴⁴ Cf. the version in P.B., pp. 145f.


###### Tractate Soferim 14:13
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(ואח"כ מגביה את התורה ואומר אחד אלהינו גדול אדונינו קדוש ונורא שמו לעולם ועד ומתחיל בנעימה ואומר ה׳ הוא האלהים ה׳ שמו ואחריו עונין אותו העם וחוזר וכופלו ועונין אותו פעמים):

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
After that he elevates the Torah scroll and says: ‘One is our God, great is our Lord, holy and revered is His name for ever and ever’. Then he begins to chant, ‘The Lord is God, the Lord is His name’. The congregation says it after him in response; then he repeats it twice and the congregation responds twice.⁴⁵

footnotes:
⁴⁵ This Rule is enclosed in round brackets in V. It appears to be a duplicate of Rule 10, but both M and H include it.


###### Tractate Soferim 14:14
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מיד גולל ספר תורה עד שלשה דפין ומגביהו ומראה פני כתיבתו לעם העומדים לימינו ולשמאלו ומחזירו לפניו ולאחריו שמצוה לכל האנשים ולנשים לראות הכתב ולכרוע ולומר (דברים ד׳:מ״ד) וזאת התורה אשר שם משה לפני בני ישראל (או) (תהילים י״ט:ח׳) תורת ה׳ תמימה משיבת נפש והמפטיר נותנו לחזן הכנסת והוא חוזר התורה לכסות ראשי הקרואים שאין כבוד להיות התורה יחידה וכיוצא בו אינו מן המובחר שיעמוד החזן יחידי לפני התיבה אלא שיעמדו עמו אחד לימינו ואחד לשמאלו כנגד אבות (ויש אומרים פורס את שמע שיאמר יוצר אור וקדוש וטעם לדבר על הברכה שמברך על התורה ועל העבודה) כך היו נקיי הדעת שבירושלים עושין כשהיו מוציאין את התורה ומחזירין היו הולכין אחריה מפני כבודה:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
The scroll of the Torah is immediately unrolled a space of three columns and is elevated so as to show the face of the script to the people standing on the right and on the left. Then it is turned round towards the front and towards the rear; for it is a precept for all men and women to see the script,⁴⁶ to bend their knees and exclaim, ‘*And this is the Torah which Moses set before the children of Israel*.⁴⁷ *The Torah of the Lord is perfect, restoring the soul*’.⁴⁸ The *mafṭir* then hands it over to the superintendent of the Synagogue services who returns it to the first⁴⁹ of those who are to be called to the reading, because it is not an honour for the Torah to be left alone.⁵⁰, the superintendent and one of the congregation who is to read a portion to accompany the scroll. Similarly it is not proper for the precentor to stand alone before the reading-desk; so [two persons] should stand with him, one on his right and the other on his left, [the number] corresponding to that of the patriarchs.⁵¹] recites the *Shema‘* with the benediction “Who formest light” (P.B., p. 128) and “Holy” (p. 131) because of the benediction which he says “For the Torah, for the divine service”, etc. (pp. 149f)’. The pure-minded men of Jerusalem acted in this manner: When the Torah scroll was taken out of the ark and when it was returned they followed it as a mark of respect.

footnotes:
⁴⁶ Before it is read. The ritual here described is followed by the Sefaradim. The Ashkenazim elevate the scroll after the conclusion of the reading (cf. P.B., p. 148).
⁴⁷ Deut. 4, 44. For other verses which are now added, cf. P.B., loc. cit.
⁴⁸ Ps. 19, 8. This verse is not included now.
⁴⁹ lit. ‘the head’ (so GRA). V has ‘to cover the heads’, which is obscure.
⁵⁰ lit. ‘single’. It is therefore necessary for the mafṭir
⁵¹ V inserts in parenthesis a ruling which seems displaced although it is included by GRA, M and H. It reads: ‘Some say that [the mafṭir


###### Tractate Soferim 14:15
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קטן קורא בתורה ומתרגם אבל אינו פורס את שמע לומר יוצר אור ואינו עובר לפני התיבה ואינו נושא את כפיו: פוחח הנראים כרעיו או בגדיו פרומין או מי שראשו מגולה פורס את שמע ויש אומרים בכרעיו ובגדיו פרומים פורס אבל לא בראשו מגולה אינו רשאי להוציא אזכרה מפיו בין כך ובין כך מתרגם אבל אינו קורא בתורה ואינו עובר לפני התיבה ואינו נושא את כפיו:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
A minor⁵² may read in the Torah and translate it, but he may not read the parts of the *Shema‘*⁵³ by reciting ‘Who formest light’;⁵⁴ (cf. P.B., pp. 37f). nor may he stand before the reading-desk,⁵⁵ nor lift up his hands.⁵⁶ (cf. P.B., p. 238a). A *poḥeaḥ*, that is one whose knees are exposed or whose clothes are torn, or one whose head is uncovered, may read the parts of the *Shema‘*. Others say that if a person’s knees [are exposed] or his clothes torn he may read the parts of the *Shema‘*, but one may not do so when his head is uncovered, since it is not permitted to utter the divine names [with uncovered head]. In either case he may translate, but not read in the Torah, nor stand before the reading-desk, nor lift up his hands.

footnotes:
⁵² The age is defined in Rule 17.
⁵³ Cf. X, 7, p. 258 nn. 24ff.
⁵⁴ The first of the benedictions before the Shema‘
⁵⁵ lit. ‘pass before’, etc., to act as reader of the prayers for the congregation.
⁵⁶ To pronounce the priestly benediction if he is a Kohen


###### Tractate Soferim 14:16
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סומא פורס את שמע ומתרגם רבי יהודה אומר כל שלא ראה מאורות מימיו אינו פורס את שמע:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
A blind man may recite the parts of the *Shema‘* and translate. R. Judah said: One who has never seen the light may not read the parts of the *Shema‘*.⁵⁷

footnotes:
⁵⁷ Since it contains thanksgivings for the creation and enjoyment of light.


###### Tractate Soferim 14:17
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קטן שאמרו מבן שתים עשרה שנה ולמעלה פורס את שמע והעובר לפני התיבה והנושא את כפיו עד שיהיה בן עשרים שנה ובעל זקן אבל אין לו זקן והוא בן עשרים אע"פ שנראה כסריס וי"א אפילו סריס עצמו מותר אבל אם עלה זקנו אפילו מבן י"ח מותר לעבור לפני התיבה ולישא את כפיו:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
The minor of whom the Rabbis spoke⁵⁸ is one who is under twelve years of age. A person who is above that age may read the parts of the *Shema‘*, but may not stand before the reading-desk nor lift up his hands⁵⁹ until he is twenty years of age and bearded. If he has no beard, although he is twenty years of age, he is forbidden to do so because⁶⁰ he looks like an eunuch. Others say that even an actual eunuch is permitted [to perform these acts]. If, however, a person has grown a beard even from the age of eighteen, he may stand before the reading-desk and lift up his hands.

footnotes:
⁵⁸ In Rule 15.
⁵⁹ So GRA. V, M and H read: ‘and he who stands before the reading-desk and he who lifts up his hands’.
⁶⁰ So GRA. V, M and H read ‘although’ for ‘he is … because’.


###### Tractate Soferim 14:18
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במגילה הכל כשרין לקרות את המגילה חוץ מחרש שוטה וקטן ר׳ יהודה מכשיר בקטן. א"ר לוי מגלת אסתר צריך לקרותה בלילה ולשנותה ביום שנאמר (תהילים ל׳:י״ג) למען יזמרך כבוד בלילה ולא ידום ביום (לפיכך נהגו לקרותה במוצאי שבת שתים) ר"מ כי החליף בכנשתא שמע קליהון דסדרא אמר עד מתי אתם עושים את התורה קרויות קרויות אמרו ליה משום יזמרך כבוד ושבקון ונהגו העם לומר כן לאומרה במוצאי שבתות של אדר עד שיעברו חמשה עשר באדר ומקרי היכי קרי בשבת ראשונה של אדר קורין העם ביחד עד בלילה ההוא ובמוצאי שבת שניה קורין מבלילה ההוא עד ודובר שלום לכל זרעו: בשיר השירים קורין אותו בלילי ימים טובים של גליות האחרונים חציו בלילה אחד וחציו בלילה השני. רות במוצאי יום טוב ראשון של עצרת עד חציו ומשלים במוצאי יום טוב האחרון. ויש אומרים בכולן מתחילין במוצאי שבת שלפניהם ונהגו העם כך שאין הלכה נקבעת עד שיהא מנהג וזה שאמרו מנהג מבטל הלכה מנהג ותיקין אבל מנהג שאין לו ראיה מן התורה אינו אלא כטועה בשקול הדעת:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
As regards the scroll of Esther, all are qualified to read it except a deaf person, an imbecile and a minor. R. Judah declared a minor to be qualified. R. Levi said: The scroll of Esther must be read [on *Purim*] at night and repeated in the daytime, as it is stated, *So that my glory may sing praise to Thee*—i.e. by night, *and not be silent*⁶¹—i.e. by day. (Therefore it is customary to read it at the termination of the Sabbath of two [successive weeks].)⁶². [41*a*] When R. Meir once passed by a Synagogue he heard the reading of⁶³ a section [of the scroll of Esther].⁶⁴ ‘How long,’ he said to them, ‘will you be cutting up the Torah⁶⁵ into sections?’⁶⁶ [‘We do it’], they replied, ‘on account of *my glory may sing praise unto Thee*’, and he allowed them [to continue the practice]. People have adopted the practice of reading it on two⁶⁷ Saturday nights of *Adar* until fifteen days of the month have elapsed. In what manner is it read? At [the termination of] the first Sabbath of *Adar* the people read together up to *In that night*,⁶⁸ and on the next Saturday night they read from *In that night* up to *and speaking peace to all his seed*.⁶⁹
In the case of the Song of Songs, it is read on the last [two] nights of the [Passover] Festival,⁷⁰ half of it on the first night and the other half on the second night.
Ruth [is read] on the termination of the first day of Pentecost to [the end of] its [first] half, and concluded on the termination of the last day of the Festival. Others hold that with all the Festivals, we begin to read [the respective scrolls] on the Saturday night preceding them. People have also adopted the following procedure, viz. that no ruling is authoritatively laid down unless a custom⁷¹ had been definitely established.⁷² As regards the saying of the Rabbis that ‘a custom cancels a ruling’,⁷³ it applies to a custom of the pious men of old; but a custom which has no support from the Torah is only like an error of judgment.⁷⁴

footnotes:
⁶¹ Ps. 30, 13.
⁶² It is later explained that there was an ancient practice for the congregation to read the Book of Esther on the two Saturday evenings before Purim
⁶³ lit. ‘the voices’.
⁶⁴ On a Saturday night.
⁶⁵ Which, in its wider sense, includes the Book of Esther.
⁶⁶ lit. ‘making the Torah callings up, callings up’.
⁶⁷ Inserted by GRA.
⁶⁸ Esth. 6, 1; half the book.
⁶⁹ To the end of the book.
⁷⁰ So one MS. quoted by M. V and others add ‘of the exile’, which cannot be justified since only the last day of Passover is a ‘Festival of the exile’.
⁷¹ On which it is based.
⁷² So GRA. V, M and H read: ‘unless it is a custom’.
⁷³ [Cf. j.B.M. VII, 1, 11b.]
⁷⁴ lit. ‘weighing of an opinion’.


###### Tractate Soferim 14:19
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וכשם שקורין בתורה ומפטיר בנביא ביום כך חייב במגילה לקרותה ביום שנאמר (אסתר ט׳:א׳) ביום אשר שברו אויבי היהודים ותני עלה כל היום כשר לקרות מגילה:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
As we read [the weekly portion] from the Torah and the *hafṭarah* from the Prophet in daytime, so it is obligatory to read the scroll of Esther in daytime;⁷⁵ (translated ‘repeated’) might be mistranslated as ‘the study of the Mishnah’ on the *Megillah*. The wording here precludes such a rendering. as it is stated, *In the day that the enemies of the Jews hoped*,⁷⁶ on which it was taught in the Mishnah:⁷⁷ The whole of the day is a proper time for the reading of the scroll of Esther.

footnotes:
⁷⁵ This is a repetition of R. Levi’s teaching quoted in the preceding paragraph, except that it is more specific. The word welishnothah
⁷⁶ Esth. 9, 1.
⁷⁷ Meg. II, 5 (Sonc. ed., p. 124).


###### Tractate Soferim 14:20
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( אין בין ספרים לתפילין ומזוזות אלא שהספרים כו׳ תפלה שבלתה אין עושין אותה מזוזה ומזוזה שבלתה עושין אותה תפילין לפי שמעלין בקדש ולא מורידין):

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
There is no difference between scrolls [of Scripture] and *tefillin* and *mezuzoth* save that the scrolls,⁷⁸ etc. If a *tefillah* had worn out, no *mezuzah* may be made of it;⁷⁹ is deemed to be of a lesser degree of sanctity. but if a *mezuzah* had worn out it may be made into *tefillin*,⁸⁰ because in sacred matters ascent to a higher degree of sanctity is allowed but not descent to a lesser degree.

footnotes:
⁷⁸ The subject is continued in XV, 1.
⁷⁹ A mezuzah
⁸⁰ If the margins are still in a good condition and fit for the purpose.