MISHNAH: He who reads the Scroll out of order¹ did not fulfill his obligation. If he read it by heart, read it in Aramaic or any language², 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.

footnotes: ¹ Not in the order the verses are written in the text. ² Except Greek as stated in the Mishnah.

HALAKHAH: “He who reads the Scroll out of order did not fulfill his obligation.” For it is written, as in their writing³, 9:27.. 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 language⁴, 8:9. Different in Babli 17a,18a..

footnotes: ³ Esth ⁴ Esth

⁵ 2:4 (Notes 183–185) referring to the Mishnah which states that reading the Shema not in the sequence of its verses is not fulfilling one’s obligation. Rebbi Jonah said that Naḥman bar Ada stated; Rebbi Yose said that Naḥman the Old stated: They shall be⁶. 6:6., they shall be unaltered⁷. We have stated: “The same holds for Hallel and reading of Shema⁸ 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 praised⁹. 113:1.? The Name of the Eternal is praised from sunrise to sunset. What can you understand from that¹⁰, why should it be important that the Psalms be recited in order? Differently in the Babli 17a, Pesaḥim 118a.? Rebbi Abun said, still it is said in order. When Israel left Egypt¹¹. 114:1., in the past, not for us, Eternal, not for us¹². 115:1., in current generations, I loved, truly the Eternal listened to my voice¹³. 116:1. in the days of the Messiah, bind the holiday sacrifice with ropes¹⁴. 118:27. in the days of Gog and Magog, You are my God and I shall thank You¹⁵. 118:28., in the future world.

footnotes: ⁵ This text is a slightly enlarged copy of a text in Berakhot ⁶ Deut ⁷ Understanding the verb “to be” as “to stay, to exist”. ⁸ Word to be deleted in this context; it belongs to the text of Tosephta 2:1. ⁹ Ps ¹⁰ If there is no difference between East and West, earlier and later, as declared at the start of Hallel ¹¹ Ps ¹² Ps ¹³ Ps ¹⁴ Ps ¹⁵ Ps

Rebbi Yose in the name of Rebbi Aḥa, Rebbi Ze`ira in the name of Rebbi Eleazar: Only if it was written in Greek¹⁶ 115b.. Where do we hold? 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. Rebbi Samuel bar Sosartai said, explain it if it was written gignton¹⁷. 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 so¹⁸? Samuel follows his opinion [since] Samuel said, if it was written according to its rules the Greek speaker fulfills his obligation in Greek. Rebbi Abbahu in the name of Rebbi Eleazar: If he knows the language of square script and he knows Greek, he fulfills his obligation [in Greek or]¹⁹ 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 not absolve the public of their obligation²⁰ 3:9..

footnotes: ¹⁶ This refers to the statement in the Mishnah that Greek speakers satisfy their obligation by hearing the Megillah read in Greek translation. This implies that it must be read from a Greek text, not being freely translated from a Hebrew text; but writing a Greek text is not permitted as explained in this paragraph. Babli Šabbat ¹⁷ No reasonable explanation of this word is known. As far as the meaning is concerned, the most acceptable conjecture is that of Pene Moshe, that the scroll was written in two columns, one in Hebrew square script and the other in Greek; but the word in the text cannot be read δίγλωττον (Brüll). The suggestion by S. Fränkel, to read ’εγένετο, the start of the LXX translation of the masoretic text of Esther, to the exclusion of the apocryphal additions, does not fit the context. ¹⁸ If it is a translation on the spot, Greek is forbidden like any other translation. ¹⁹ Corrector’s addition which totally misunderstands the text; to be deleted. A person understanding Hebrew must hear the text in Hebrew. As noted in the text, if he speaks both Hebrew and Greek, he must hear the text in Hebrew and cannot read the scroll for Greek speakers ignorant of Hebrew. Only a person ignorant of Hebrew may in public read the Greek text from a bilingual scroll. ²⁰ Mishnah Roš Haššanah

MISHNAH: If he read it piecewise while dozing²⁰ 3:9. he fulfilled his obligation. If he wrote it, studied it, corrected it, if he had the intention²¹ he fulfilled his obligation. If it was written with a chemical, or vermillion, or gum, or vitriol²², on papyrus, or on vellum²³, he did not fulfill his obligation unless it is written in square letters on a scroll in ink.

footnotes: ²⁰ Mishnah Roš Haššanah ²¹ He intended to read the entire scroll while reading, or studying, or correcting a correctly written scroll. ²² Greek χάλκανθος. ²³ Greek διφθέρα.

HALAKHAH: It was stated: Piecewise, he fulfilled his obligation. Transposed²⁴, he did not fulfill his obligation. Piecewise means in pieces. Transposed, one minus one²⁵.

footnotes: ²⁴ The order of verses switched. ²⁵ Greek παρά, cf. E. and H. Guggenheimer, Lešonenu 39 (1975) pp. 60–61.

²⁶ 9:1 (Notes 11–12). Rebbi Ḥaggai said, the colleagues did know neither what חֲלוֹגְלוּגוֹת ,סֵירוּגִין, means nor “who is superior, in wisdom or in years?²⁷ is from the Mishnah here, Ḥalaglugot from Mishnah Ševi`it9:1, and the problem whether wisdom or age gives preference arises in connection with Mishnah Sanhedrin 4:2 that in criminal cases the senior judge has to give his opinion last.” They said, let us go and ask in the house of Rebbi. They went to ask; a slave girl from the house of Rebbi 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 purslain; it fell from him. She said to him, Rabbi, your חֲלוֹגְלוּגוֹת are dispersed. She said to her²⁸ 9:1. It seems that the pure Hebrew speaking head-slave ordered one of her underlings to bring a broom., bring a broom²⁹ in Is. 12:23.; she brought a willow-broom³⁰.

footnotes: ²⁶ A very similar paragraph is in Ševiit ²⁷ Serugin ²⁸ This sentence is missing in Ševiit ²⁹ The problem is the hapax ³⁰ The Aramaic equivalent of the Hebrew expression for “broom”. Babli 18a.

³¹ 2:1, Notes 24–39 (ב). Rebbi Mana said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty³² as part of the morning and evening services, the topic of Berakhot 1–3. For the Megillah, Babli 18b.. Rebbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rebbi Mana who said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean, “if one interrupted.”. Rebbi Joḥanan in the name of Rebbi 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 Shofar³³. They went up to (Rebbi’s) rav’s³⁴ text is the correct one. Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rebbi Zeira said: When I was there, this was a problem for me. When I came here, I heard Rebbi Yasa in the name of Rebbi 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 order³⁵. Rebbi 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 them³⁶. While the person who blows must have intent to let the listeners fulfill their religious duty, the listener must have intent to listen to the prescribed sound, which may vary from person to person.. Rebbi Abun bar Ḥiyya investigated: The recitation of Shema with its benedictions, the recitation of Shema` without its benedictions, its benedictions without it³⁷ which is preceded and followed by prescribed benedictions. In computing the maximal time limit allowed for interruption, are these three different occasions or only one? No answer is given.? If he interrupted after a third, interrupted after a second third³⁸. If there are several interruptions, does the time limit apply to each one separately or to the total time of interruptions? No answer is given.? Does one estimate by the reader’s speed or by the average speed of all men? Rebbi Mattaniah said, is it not reasonable by the reader’s?

footnotes: ³¹ This paragraph is copied from Berakhot ³² This does not refer to reading the scroll, which is mentioned later, but to reading the Shema ³³ When one is required to hear 9 sounds in prescribed order. ³⁴ The Berakhot ³⁵ While there are no time limits, the prescribed order cannot be changed. ³⁶ The obligation is to hear, not to blow the shofar ³⁷ This again refers to reading the Shema ³⁸ This also applies to reading the Megillah

Menasheh was sitting before Rebbi Ze`ira and was dozing. He said to him, repeat because I did not concentrate³⁹.

footnotes: ³⁹ While the Mishnah permits the reader to be dozing occasionally because when he is reading he cannot do this without intent, the listener cannot be dozing and fulfill the obligation to hear the Scroll from beginning to end.

“If he wrote it,” this implies that work is permitted. Should we say on the Fourteenth, in walled cities³⁹? “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. Rebbi Isaac bar Abba from Mehasia and Rebbi Ḥananel were sitting before Rav. One said, Yehudim. And the other one said, Yehudiim, and neither of them changed his opinion. Rebbi Joḥanan was reading always “Yehudim⁴⁰”. Rebbi Ḥelbo, Rav Jeremiah in the name of Rav: One verse says “book⁴¹. 9:32.”, another verse says “letter.⁴². 96:26.” 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 qualified⁴³.

footnotes: ³⁹ While the Mishnah permits the reader to be dozing occasionally because when he is reading he cannot do this without intent, the listener cannot be dozing and fulfill the obligation to hear the Scroll from beginning to end. ⁴⁰ Irrespective of how it was written. ⁴¹ Esth ⁴² Esth ⁴³ Babli 19a.

MISHNAH: 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 place⁴⁴ he reads as at his place; otherwise he reads with them.

footnotes: ⁴⁴ In time for the reading of the Scroll.

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? Rebbi Yudan said, there is here no village dweller who went to a walled city⁴⁷. And it was stated in the House of Rebbi so: the dweller in a walled city who went to a village⁴⁸. Rebbi Yose said, also here if he will stay with them⁴⁹. Rebbi Yose said, only if he left before dawn, but if he left after dawn he already is not liable⁵⁰. Rav Naḥman bar Jacob asked, then a proselyte who circumcised after dawn already is not liable⁵¹? Rebbi Abun bar Ḥiyya asked, the village dweller who changed his abode in the night of the Fifteenth [is obligated here; and a dweller in a walled city who changed his abode in the night of the Fourteenth] is not liable at either place⁵²?

footnotes: ⁴⁷ If the Mishnah refers only to the situation on the day of Purim, then for the villager it should make no difference whether he wants to return to his place or not since he will be unable to read at his place. ⁴⁸ There are versions of the Mishnah which do not include the statement objected to by R. Yudan. ⁴⁹ The Mishnah in its entire formulation can be retained if one adds people intending to move from one place to the other, even if for the purpose of moving they have to return to their earlier place of residence. ⁵⁰ If the dweller in a walled town left the village during the night, the rules for villages have no relevance for him (the Mishnah does not mention reading the Scroll in the night, only that the entire day is qualified for the reading, Mishnah 5.) But immediately at dawn he becomes obligated. ⁵¹ If the proselyte was not obligated at dawn because he was not yet Jewish, he cannot become obligated in the middle of the day. ⁵² The text as it stands makes no sense. The corrector’s addition has to be deleted; both R. Isaya II of Trani and Rashba quote the text without his addition. The text is quoted by Rashba, Responsa 3:414, as: “the village dweller who changed his abode in the night of the Fourteenth is not liable at either place” if he arrived at the walled city after dawn of the 15th since then on Purim he is neither a village dweller nor a city dweller. This text is confirmed by Meïri (ed. M. Herschler, Jerusalem 1962, p. 55), who questions Rashba’s interpretation.

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”⁵³ 3:8. By this argument, neither the village dweller on the 15 nor the city dweller on the 14 may read for another person’s benefit.? 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 “Rebbi Ḥelbo said, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading⁵⁴ 14a, s.v. כי read the text as following the first opinion.)”? Rebbi 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. Rebbi Mana said, if he intended to return to his place. Rebbi Phineas said, therefore the dispersed Jews⁵⁵. 9:19., in that hour he was dispersed⁵⁶.

footnotes: ⁵³ Mishnah Roš Haššanah ⁵⁴ Chapter 1, Note 67. By this argument, everybody may read for other persons on the 14th. The question is not resolved (but Tosaphot Yebamot ⁵⁵ Esth ⁵⁶ Since he could not possibly reach his home on Purim. Babli 19a.

MISHNAH: From where does a person start to read and fulfills his duty? Rebbi Meïr says, all of it. Rebbi Jehudah says, from a Jewish man⁴⁵ 2:5.. Rebbi Yose says, from after these matters⁴⁶ 3:1..

footnotes: ⁴⁵ Esth ⁴⁶ Esth

HALAKHAH: “From where does a person start to read and fulfills his duty? Rebbi Meïr says, all of it. Rebbi Jehudah says, from a Jewish man⁴⁵. 2:5.. Rebbi Yose says, from after these matters⁴⁶. 3:1..” Rebbi Abbahu in the name of Rebbi Eleazar: He who says all of it, about all words of this letter⁵⁷. 9:26.. He who says from a Jewish man, what they understood about it⁵⁷. 9:26.. He who says from after these matters, and what happened to them⁵⁷. 9:26.. Rebbi Simon in the name of Rebbi Joshua ben Levi. He who says all of it, all the facts of his strength and mightiness⁵⁸. 10:2.. He who says from a Jewish man, the Chapter of the greatness of Mordocai⁵⁸. 10:2.. He who says from after these matters, how the King aggrandized him⁵⁸. 10:2.. Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: strength, all strength, with all strength⁵⁹. 9:29.. Strength, is Haman’s strength. All strength, is Mordocai’s strength. With all strength, is Ahasuerus’s strength. It was stated⁶⁰: Rebbi Simeon ben Yoḥay says, from in that night⁶¹. 6:1.. From the place where there was Haman’s downfall came Mordocai’s rise.

footnotes: ⁴⁵ Esth ⁴⁶ Esth ⁵⁷ Esth ⁵⁷ Esth ⁵⁷ Esth ⁵⁸ Esth ⁵⁸ Esth ⁵⁸ Esth ⁵⁹ Esth ⁶⁰ Babli 19a. In Tosephta 2:9 in the name of R. Simeon ben Eleazar. ⁶¹ Esth

Rebbi Abba, Rav Jeremiah in the name of Rav: practice follows Rebbi Meïr who says, all of it⁶². Rebbi Zeira in the name of Rebbi Joḥanan: In matters of *eruvin* and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr⁶³ Chapter 6, Note 102. In *eruvin* one follows R. Meïr that *eruv* for courtyards and participation for alleys must be separate acts; in *Taaniot* that on a public fast day the priestly blessing is given three times. Babli Eruvin 72a. These rules are popular usage, not rabbinic decrees..

footnotes: ⁶² Babli 18b,19a. ⁶³ Eruvin

Rebbi 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 scroll⁶³ Chapter 6, Note 102. In eruvin one follows R. Meïr that eruv for courtyards and participation for alleys must be separate acts; in Ta`aniot that on a public fast day the priestly blessing is given three times. Babli Eruvin 72a. These rules are popular usage, not rabbinic decrees.. Rebbi Ḥelbo, Rav Mattanah, Yose bar Menashia in the name of Rav: If it was written like fifths⁶⁴ is a single book of the Pentateuch. One may not read from an Esther text written together with other Hagiographs since the Esther scroll is not holy and Hagiographs are no source of Halakhah. one does not read from it in public. Rebbi Tanḥuma said, because of the uneducated. Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina: The learned fundraiser⁶⁵” for the outstanding scholar who acts as fundraiser, cf. S. Liebermann Tarbiz4 (1933) pp. 378–9; Eruvin Chapter 3, Note 150. The Babli (4a, 20a) has the same statement formulated as obligation for everybody. has to read it in the night and to repeat during the day. We were of the opinion to say, to teach its Mishnah⁶⁶. Rebbi Abba Mari the Babylonian said, to repeat its reading⁶⁷.

footnotes: ⁶³ Eruvin ⁶⁴ A Ḥumash ⁶⁵ For the title “ragil ⁶⁶ Since the technical term for teaching Mishnah is “to repeat”. ⁶⁷ Even the fundraiser who wants to visit as many places as possible has to read the Scroll during the day; his reading in the night following Babylonian practice does not excuse him from the obligation to read it during daytime.

Rebbi Berekhia, Rebbi Ḥelbo, Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina⁶⁸ 3:7 (in two texts, קר), shortened in the Babli, Ta`anit 31a, Midrash Ps., Ps. 48[5].: 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 walls⁶⁹. 48:14., it is written “to its circular dance.⁷⁰” And the Just one will point with their finger and say, Truly, He is GOD, our Power, Forever; He will lead us beyond death⁷¹. 48:15.! Almut, in strength, [in agility.]⁷². Almut, like these girls. Akilas 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 well lead us in the future⁷³.

footnotes: ⁶⁸ This has no material connection with the preceding text; it is added because it is a tradition of Ulla from Bireh as is the preceding one. A parallel text is in Moed qatan ⁶⁹ Ps ⁷⁰ This reading is not found in masoretic texts. ⁷¹ Ps ⁷² Corrector’s addition from Megillah ⁷³ “Lead us in worlds” is the translation of LXX.

Rebbi Ḥelbo, Rav Ḥama bar Guria in the name of Rav Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: Family and family⁷⁴. 9:28., from here that the watches of priests and Levites will be unoccupied⁷⁵; Rebbi Ḥelbo said, from here that the house of assembly will be empty⁷⁶. Simeon bar Abba in the name of Rebbi Joḥanan, and their remembrance will not disappear from their descendants⁷⁴. 9:28., from here that the Sages dedicated a Tractate to it.

footnotes: ⁷⁴ Esth ⁷⁵ Since sexual activity pollutes and purity is regained only at sundown following immersion in water, priests and Levites officiating in the Temple have to serve far from their families. If they have to join their families for the celebration of Purim, the Temple service has to stop. Babli 3a. ⁷⁶ While the previous remark was theoretical, this one is practical and forbids sessions of the Academy in the afternoon of Adar 14. ⁷⁴ Esth

MISHNAH: Everybody is qualified to read the Scroll⁷⁷ except the deaf-and-dumb⁷⁸, the insane, and the underage. Rebbi Jehudah qualifies the underage⁷⁹. One does nor read the scroll, nor circumcises, nor immerses⁸⁰., nor sprinkles⁸¹, nor may the woman observing a day for a day immerse herself⁸² in order to be pure at sundown., before sunrise. But all who did it after dawn are qualified.

footnotes: ⁷⁷ In order to absolve others of their obligation. ⁷⁸ He would have to use sign language. But the deaf-and-dumb is not obligated for any religious observance . He does not have to read and therefore cannot do it for others (Note 20). ⁷⁹ The other Sages hold that the parent of a minor has the obligation to teach his son to read the scroll and to make him read it. This is not a personal obligation of the minor and therefore he is unable to absolve the public of their obligation. ⁸⁰ In a miqweh ⁸¹ With ashes of the Red Cow. ⁸² A woman has a discharge during the 11 days following the week of her menstruation. The discharge cannot be menstrual; therefore she has to observe one day without discharge, immerse herself in a miqweh

HALAKHAH: “Everybody is qualified to read the Scroll except the deaf-and-dumb, the insane, and the underage.” ⁸³ 2:4 (Notes 160–166,ב) and Terumot 1:2 (Notes 90–93,ת). The Mishnah in Berakhot states that in reading the Shema* one must hear what one says. The majority holds that this is a desideratum but not an absolute necessity. R. Yose the Tanna disagrees and therefore a person who is deaf but able to speak still cannot read the *Shema. Heave is the part of the harvest which is given to the Cohen as sanctum to be eaten in purity. The dedication must be a conscious act; therefore in Mishnah Terumot 1:1 the deaf-and-dumb person is excluded from those who may dedicate heave. Rav Mattanah said: That formulation is Rebbi Yose’s. Rebbi Yose said: We could be of the opinion that the rabbis and Rebbi Yose disagree only about Shema` since there it is written: hear!, but not about any other obligations. Since Rav Mattanah said “that formulation is Rebbi Yose’s”, it is the same for all obligations. What is the reason of Rebbi Yose? Bend your ear to His commandments⁸⁴. 15:26., your ears should hear what your mouth says. Rav Ḥisda said: The deaf and dumb person is not mentioned, it is a formula⁸⁵. Rebbi Yose said: It is reasonable to think that Rav Ḥisda concedes that the statement from Terumot is from Rebbi Yose. Rabbi Ḥanania came in the name of Rav Ḥisda, this one is by Rebbi Yose. Rebbi Yose bar Rebbi Abun said: It must be said that that one is Rebbi Yose’s since we have stated the first five cases⁸⁶ 1:1: Five categories of people cannot consecrate heave and if they did it anyhow, their actions are null and void: the deaf-and-dumb, the insane, minors, one who is not the owner, and a non-Jew.” The sixth Mishnah then reads: Five categories of people should not consecrate heave (since a priori it requires the recitation of a benediction) but if they did it anyhow their actions are valid: the speechless, the drunk, the naked, the blind, those impure by emission of semen.” In between it is explained that חֵרֵשׁ means a deaf-and-dumb person who is not legally capable of acting but that the deaf who can talk belongs to the same category as the second group of five. 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 Rebbi Yose⁸⁷ 1:2, explaining that the deaf person who is able to speak can give heave, has to be formulated separately and could not be included in Terumot 1:6 since the first and sixths Mishnayot are Rebbi Yose’s who will object to the inclusion of the deaf person in the second group but not to that of the speechless..

footnotes: ⁸³ This paragraph appears also in Berakhot ⁸⁴ Ex ⁸⁵ In all legal matters depending on a conscious act, “insane, deaf-and-dumb, and underage” are excluded. The formula should have been modified here but, since the Mishnah was transmitted orally and could not be written down, was not modified, to ease memorization. ⁸⁶ Mishnah Terumot ⁸⁷ Therefore, Mishnah Terumot

“Rebbi Jehudah qualifies the underage.” “Rebbi Jehudah said, I was a minor and read it in front of Rebbi Tarphon at Lydda. They said to him, you were a minor and there is no testimony from minors. Rebbi said, it happened and I read it in the presence of Rebbi Jehudah 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 synagogue⁸⁸. Bar Qappara said, one has to read it in front of women and children because they also were in the doubt⁸⁹. Rebbi Joshua ben Levi acted thus; he assembled his sons and the people of his house⁹⁰ and read it in front of them.

footnotes: ⁸⁸ If one reads הָרַבִּים then it means that one chooses to make a synagogal act out of reading the Esther scroll (replacing the earlier private ceremonies), since then the Scroll would be read by the communal חָזָן who certainly is an adult. But if one reads הַרֻבִּים then the translation is “from then on the youths would read it in the synagogue”, permitting minors to read in public, Tosephta 2:8. ⁸⁹ The doubt whether they all would be killed. The corrector replaced the Yerushalmi word, which he did not understand, by the equivalent Babli word. ⁹⁰ The women of his household. Babli 4a.

“One does nor read the scroll before sunrise.” For it is written⁹¹9:1., on the day the enemies of the Jews thought they would rule over them.

footnotes: ⁹¹ Esth.

“Nor circumcises,” for it is written⁹². 12:3., on the eighth day one circumcises the prepuce of his flesh.

footnotes: ⁹² Lev

“Nor immerses,” for it is written, he sprinkles, he immerses⁹³. 19:18.. Since sprinkling is during daytime, also immersion is during daytime. From where that sprinkling is during daytime? For it is written⁹⁴. 19:19., the pure one sprinkles on the impure one on the third day. ⁹⁵2, Notes 63–71. This paragraph is connected with the Mishnah here since it states only that immersion of males has to be during daytime. The next paragraph has no connection, it simply is copied from Šabbat. 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 night⁹⁶121a, Pesaḥim90b, Yoma6a, 87a.. A woman after her period whose time has passed⁹⁷4:1 Note 3. Babli Niddah67b. immerses herself either during the day or during the night. Rebbi Ḥiyya bar Abba preached this to the people of Tyre⁹⁸, a woman after her period whose time has passed immerses herself either during the day or during the night. There⁹⁹67b. There, the reason is given “because of the discipline of her daughter”, that she should learn the rules clearly. 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 rabbis¹⁰⁰ immersing herself normally during daytime. We shall say that her time had passed.

footnotes: ⁹³ Num ⁹⁴ Num ⁹⁵ From here on this paragraph and the next are from Šabbat ⁹⁶ Babli Šabbat ⁹⁷ After the first evening she could have immersed herself after her period; cf. Niddah ⁹⁸ As practice to be followed. ⁹⁹ In Babylonia, where the statement was attributed to R. Joḥanan; Niddah ¹⁰⁰ The household of R. Jehudah Nesia. The deviation of Galilean from Babylonian practice is confirmed.

A woman after her period who was immersed by accident, Rebbi Shammai in the name of Rav: she is pure for her house but impure for purities¹⁰¹. In this opinion, an intent to become pure by immersion is needed only to be able to prepare pure food (“purities”) whereas to be permitted to her husband (“pure for her house”) she only has to be immersed since in the relevant biblical paragraph (Lev. 15:19–24) immersion is explicitly required only of people coming in contact with movables on which she sat during her period of impurity. The opposing opinion requires intent for any purification. Babli Ḥulin31a.. Rebbi Eleazar in the name of Rebbi Ḥanina, she is impure both for her house and purities. What is the reason? It should be washed a second time and will be pure¹⁰². 15:59, about impurity of textiles. The remark “a second time” is taken as indication that the second washing has to follow the rules of the first; Babli Ḥulin31b. A different interpretation in Sifra Tazria` Pereq 16(11). Since the first time it was intentionally, also the second time it must be intentionally. And from where that the first time it was intentionally? The Cohen has to order that they should wash¹⁰³. 13:54.. Intentionally. And we see that rabbis are early for intercalations. Rav Naḥman in the name of Rebbi Mana: It is an obligation to be early, to hasten in commandments¹⁰⁴2..

footnotes: ¹⁰¹ She unintentionally fell into water which qualifies as a miqweh ¹⁰² Lev ¹⁰³ Lev ¹⁰⁴ This refers to something completely different in the rules of Sabbath observation. Rebbi Naḥman requires the husband to direct his household to light Sabbath lights, and therefore begin the observance of the Sabbath, somewhat before the time of sundown since in the fulfilling of divine commandments one has to show eagerness. As an example it is noted that the rabbis who form the court which decrees intercalations always arrive early for the deliberations. This is a commentary on the last statement of the last Mishnah in Chapter Šabbat

MISHNAH: The entire day is qualified for reading the Scroll, and to read the Hallel¹⁰⁵. 113–118, to be recited on holidays. The recitation of Hallel after morning prayers is customary, not obligatory., and to blow the shofar¹⁰⁶, and to take the lulav, and for the musaf prayer¹⁰⁷ after the Torah reading is customary, not obligatory., and for musaf sacrifices, for confessions with bulls¹⁰⁸. 4:3) and the representatives of the people (Lev. 4:14), as well as the musaf sacrifices, may be performed at any time after the daily morning and before the evening sacrifices., and for the declaration of tithes¹¹⁰. 26:13–15, as well as the declaration on the occasion of presentation of first fruits, Deut. 26:3–10. and for the confessions of the Day of Atonement¹¹¹. 16:21).. ¹¹⁶ For leaning on¹¹⁷. 1:4, 3:2,8,13,4:24,29,33., slaughter, weaving¹¹⁸. 7:30. and presenting¹¹⁹, taking a handful¹²⁰, burning on the altar, breaking the neck¹²¹. 1:15,5:8)., receiving¹²², sprinkling¹²³, and to let the suspected adulteress drink¹²⁴. 5:11–31., and to break the neck of the calf¹²⁵. 21:1–9., and to purify the sufferer from skin disease¹²⁶. 14:1–32..

footnotes: ¹⁰⁵ Ps ¹⁰⁶ On New Year’s Day. If a person is unable to go to the synagogue, he may hear the required sounds during the entire day. ¹⁰⁷ The recitation of musaf ¹⁰⁸ The confessions of the anointed priest (Lev ¹¹⁰ The farmer’s declaration, Deut ¹¹¹ The confession of the High Priest (Lev ¹¹⁶ A continuation of the sentence starting with: “the entire day is qualified.” ¹¹⁷ Confession of the votary when bringing his sacrifice, while leaning on the head of the sacrificial animal; Lev ¹¹⁸ An act required for certain sacrifices, mostly well-being sacrifices, Lev ¹¹⁹ Presenting flour sacrifices and first fruits to the altar. ¹²⁰ Of the flour offering to be burned on the altar. ¹²¹ Of a bird offered as elevation or purification sacrifice (Lev ¹²² The sacrificial blood to be brought to the altar. ¹²³ The blood on the horns of the altar. ¹²⁴ Num ¹²⁵ In case of an unsolved murder, Deut ¹²⁶ Lev

HALAKHAH: “The entire day is qualified to read the Scroll,” as it is written⁹¹9:1., on the day the enemies of the Jews thought they would rule over them. To read the Hallel, as it is written¹¹², 118:24., this is the day the Eternal made, let us enjoy and be happy on it. To blow the shofar, as it is written¹¹³. 29:1., a day to shofar blowing it shall be for you. To take the lulav, as it is written¹¹⁴. 23:40, you shall take for yourselves on the first day. For the musaf prayer, and for musaf sacrifices, as it is written¹¹⁵. 7:38. The verse continues: to bring their sacrifices to the Eternal., on the day on which He commanded the Children of Israel, etc.

footnotes: ⁹¹ Esth. ¹¹² Ps ¹¹³ Num ¹¹⁴ Lev ¹¹⁵ Lev

“For leaning on, slaughter, weaving, presenting, taking a handful, burning on the altar, breaking the neck, receiving, sprinkling.” As it is written¹¹⁵. 7:38. The verse continues: to bring their sacrifices to the Eternal., on the day on which He commanded the Children of Israel.

footnotes: ¹¹⁵ Lev

MISHNAH: The entire night is qualified for the cutting of the omer¹²⁷. 6:5., and to burning fat and parts¹²⁸ and Pentecost (Lev. 23:15–16). The verse puts the start of the count at the bringing of the omer which must be during daytime, but rabbinically it is connected to the cutting of the omer in the night preceding to offering. Since the statement is given as a quote, one has to assume that a Yerushalmi Mishnah mentioned “counting”, a continuing obligation also without a Temple, instead of “cutting”, which became obsolete with the destruction of the Temple. Both “cutting” and “counting” are mentioned in the Mishnah in Alfasi, confirmed there by the commentary “Rashi”, cf. Dikduke Soferim Megillah56a Note (כ).. 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.

footnotes: ¹²⁷ Burning on the altar of the leftovers of the sacrifices of the previous day; Lev ¹²⁸ Counting the 50 days between the bringing of the omer

HALAKHAH: “The entire night is qualified for the counting¹²⁸ and Pentecost (Lev. 23:15–16). The verse puts the start of the count at the bringing of the omer which must be during daytime, but rabbinically it is connected to the cutting of the omer in the night preceding to offering. Since the statement is given as a quote, one has to assume that a Yerushalmi Mishnah mentioned “counting”, a continuing obligation also without a Temple, instead of “cutting”, which became obsolete with the destruction of the Temple. Both “cutting” and “counting” are mentioned in the Mishnah in Alfasi, confirmed there by the commentary “Rashi”, cf. Dikduke Soferim Megillah56a Note (כ). of the omer.” Rebbi Joḥanan said, this is Rebbi Eleazar ben Rebbi Simeon’s, since Rebbi Eleazar ben Rebbi Simeon said, from the start of cutting you shall start to count¹²⁹. Then he should leave the Sabbath domain at nightfall and start to cut. It is impossible to be exact¹³⁰; therefore the entire night is qualified.

footnotes: ¹²⁸ Counting the 50 days between the bringing of the omer ¹²⁹ And since the verse requires the cutting at the end of the holiday, counting has to occur immediately after the end of the holiday. But then one should not have the entire night for both cutting and counting. ¹³⁰ Since “immediately after” is a vague notion, in particular involving a complicated matter, moving vessels and sickle to a field, etc., by necessity the entire night has to be qualified.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it¹³¹ and one brings him another one; otherwise¹³² one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage¹³³10:33. Babli Menaḥot72a.. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there¹³⁴19:1, about preparations for a circumcision required to be performed on the Sabbath. R. Aqiba then must hold that if the 16th of Nisan is a Sabbath, the omer must be cut on the Sabbath.: “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 state¹³⁵1:6, Note 278., “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back¹³⁸1:10 (ה). Since the `omer must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched (Lev. 2:14), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut (Lev. 23:10). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner..

footnotes: ¹³¹ That the grain became impure and he needs new one. ¹³² If no grain is left from the cutting done in the preceding night. ¹³³ A minority opinion in both Talmudim, explicitly contradicted in Tosephta Menaḥot ¹³⁴ Mishnah Šabbat ¹³⁵ Roš Haššanah ¹³⁸ This paragraph is copied in Roš Haššanah

What are you doing with cutting during daytime¹³⁷ also may be cut during the day when its offering is due in the Temple, and by implication also that the omer count may be done during daytime. To allow the grain for omer to be taken from storage is a much greater leniency since the omer is clearly labelled as offering from the new harvest (Lev. 23:10). The two questions are not logically connected.? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi 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 Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

footnotes: ¹³⁷ If we state as certain that the Mishnah is R. Eleazar ben R. Simeon’s it follows that the Rabbis hold that the omer

Rebbi Simeon ben Laqish asked, does cutting the omer* during daytime push aside the Sabbath¹³⁸1:10 (**ה**). Since the *omer must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched (Lev. 2:14), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut (Lev. 23:10). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner.? Rebbi Abbai objected, did we not state¹³⁹10:9. The Mishnah seems to exclude any doubt about R. Simeon ben Laqish’s question., “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 it¹⁴⁰. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this¹⁴¹: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.¹⁴²10:3, describing the cutting of the barley for the omer* on a Sabbath.” Where do we hold? If about nighttime, that already was said¹⁴³. 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 preparations¹⁴⁴ push aside the Sabbath during nighttime? Did we not state¹⁴⁵1:3. The pan-baked breads are for the daily offering by the High Priest (cf. *Yoma*1:1, Note 26.) Baking the breads only is a preparation for the offering., “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated¹⁴⁶7:3, covering all the preceding rules, without distinction between Sabbath and weekday., “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state¹⁴⁷10:4, again about the *omer. Parching the grain usually is done during nighttime but there are no rules prohibiting doing it early in the morning., “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. Rebbi Yose¹⁴⁸ said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi 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 it¹⁴⁹. Rebbi Jacob bar Sosai objected before Rebbi 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”¹⁵⁰? He said to them, since the daytime needs the nighttime¹⁵¹ and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively¹⁵²? Since it is sanctified retroactively there is no difference between day and night.

footnotes: ¹³⁸ This paragraph is copied in Roš Haššanah ¹³⁹ Mishnah Menaḥot ¹⁴⁰ He interprets the clause “and pushes the Sabbath aside” only as referring to cutting during nighttime. ¹⁴¹ The clause must refer to the entire statement of the Mishnah. ¹⁴² Mishnah Menaḥot ¹⁴³ Why does the priest charged with the cutting have to ask the attending crowd twice whether this is the right time to do the cutting? (The Babli takes it as an anti-Sadducee-Boethusian demonstration.) ¹⁴⁴ Transporting the scythe and the storage boxes to the place of harvesting. ¹⁴⁵ Mishnah Tamid ¹⁴⁶ Mishnah Tamid ¹⁴⁷ Mishnah Menaḥot ¹⁴⁸ The Amora. He notes that the Mishnah has no relevance for the question about preparations. Since cutting the grain in the night was a Sabbath violation, it is clear that there is authorization to finish the entire ceremony on the Sabbath. This implies nothing if there was no action during the night. ¹⁴⁹ If no new grain was growing by Passover and grain from storage was used, there seems to be no authorization to parch it on the Sabbath. ¹⁵⁰ As a matter of principle testimony may be received only during daytime. If people leave their Sabbath domain during nighttime in order to testify during daytime, the action in the night has the status of preparation for the main event during daytime. ¹⁵¹ Otherwise they could not appear in Court during daytime. ¹⁵² If the day is determined to be one of the New Moon (or in Tishre New Year’s day) it receives this status from the preceding evening. Therefore every year one has to observe the restrictions of the holiday starting with the evening of the 30th of Elul even if no witnesses of the New Moon are yet known.