MISHNAH: One who reads the scroll either stands or sits. If one read it or two read it¹, one² has fulfilled his obligation. On a place where one is used to recite a benediction, he has to recite the benediction³; where one is used not to recite a benediction, he does not recite the benediction. On Monday, Thursday and Sabbath afternoon three are reading⁴, no less and no more, and one does not conclude with a Prophet⁵. The one who starts and the one who ends in the Torah recites the benediction, before or after⁵.

footnotes: ¹ Simultaneously. ² The hearer. ³ At the conclusion of the reading. ⁴ Three different readers read from the Torah scroll one after the other. ⁵ In contrast to Sabbath and holiday mornings when a reading from the prophets is obligatory. ⁵ In contrast to Sabbath and holiday mornings when a reading from the prophets is obligatory.

HALAKHAH: “One who reads the scroll either stands or sits,” etc. How? In the past? Therefore not a priori? But was it not stated⁶, “it happened that Rebbi Meïr read it in the synagogue of Tiveon while sitting; he gave it to another who recited the benediction.” So is the Mishnah: one is permitted to read it standing; one is permitted to read it sitting. How may he give it to another who recited the benediction? One reads and another recites the benediction? Rebbi⁷ Huna in the name of Rav Jeremiah: from here that the hearer is like the reader. It is written⁸. 22:16. The Torah scroll found by the High Priest., which the King of Judea read. But did not Shafan read it? But from here that the hearer is like the reader.

footnotes: ⁶ Tosephta 2:5. ⁷ Read: Rav. ⁸ 2K

Does one stand before a Torah scroll? Rebbi Ḥilkiah, Rebbi Simon in the name of Rebbi Eleazar: One stands before her son⁹. 19:32. Babli Qiddušin 33b., not so much more before the Torah itself? The one who stands to read in the Torah, why does he stand? Because of its honor or the honor of the public? If you say, because of its honor, even in private. If you say, because of the honor of the public, even alone¹⁰? If you would say so, he will be lazy and not read.

footnotes: ⁹ One has to stand in front of a Sage, Lev ¹⁰ If one stands only because of the public, it is obvious that for private Torah reading one does not have to stand. If standing in front of the public is an additional obligation over that to stand for any Torah reading, it leads to undesirable consequences.

Rebbi Samuel bar Rav Isaac went to a synagogue. A man stood up to translate while leaning on a pillar. He said to him, this is forbidden to you; just as it was given in trembling and fear so we have to treat it in trembling and fear. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw Huna¹¹ (ed. L. Ginzberg) also reads הונא. standing up translating without putting up another person in his stead. He said to him, this is forbidden to you; just as it was given by an agent, so we have to treat it by an agent. Rebbi Jehudah bar Pazi went and turned it into a question¹², I was standing between the Eternal and you at that time to tell you the Eternal’s word¹³. 5:5.. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw a teacher delivering the translation from a book. He said to him, this is forbidden to you; matters which were said orally orally¹⁴, Onkelos in the East and an unknown Targum in the West, as part of the oral tradition made by Ezra into an organic part of Judaism., matters which were said in writing in writing¹⁵ 60b..

footnotes: ¹¹ With Rif (§1133) where the entire paragraph is copied, for חונה read: חזנה “the rabbi”, the organizer of the religious services, who in an unlearned congregation both read the Torah and delivered the Aramaic translation. However, the Ashkenazic Qonteros Aḥaron ¹² He turned the statement that the Torah was given by Moses as God’s agent into a question-and-answer matter of study. ¹³ Deut ¹⁴ This declares the accepted Targum ¹⁵ Babli Giṭtin

¹⁶ 1:6 (Notes 104–109,פ) and Ḥagigah 1:8 (Note 189,ח). Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written¹⁷. 34:27.: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred¹⁸. In Babli Giṭtin 60b, R. Simeon ben Laqish explains the verse as part of the covenant and states that written verses may not be recited by heart and oral traditions not written down as declared here at the end of the previous paragraph.. Rebbi Joḥanan and Rebbi Yudan bar Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said¹⁹. The three underlined expressions are all unnecessary for the understanding of the sentence; these are interpreted as referring to the three divisions of oral law contained in the complete Torah. Babli 19b.: On them, and on them; words, the words all, like all;; Bible, Mishnah, Talmud, and Aggadah. Even what a competent student²⁰ will discover²¹ before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever²². 1:10..

footnotes: ¹⁶ The same text appears in Peah ¹⁷ Ex ¹⁸ This argument is somewhat specious since the full verse reads: The Eternal said to Moses, write down these words for yourself, because by the mouth of these words I concluded a covenant with you and Israel ¹⁹ The reference is to Deut. 9:10: The Eternal gave to me the two stone tablets, written by the Divine Finger, and on them like all the words that the Eternal spoke to you on the mountain on the day of assembly ²⁰ Arabic ות֗יק “strong, safe, secure, dependable, reliable”. The interpretations of the untrained and incompetent are worthless. ²¹ Since a student may not rule, or teach, before his teacher, the root of the word להורות must be “to become pregnant,” in this case, with an idea. ²² Eccl

²³ 5:4 (Notes 143–148,ב); Tosephta 3:20 (Babli Roš Haššanah 27a). It was stated: Two should not read in the Torah²⁴ and one translate. Rebbi Ze`ira said, because of the benediction. But was it not stated, not two shall translate and one read. Could you say, because of the benediction? But because [not] two voices enter one ear. It was stated: Two read in the Torah, but not two read in Prophets. Rebbi Ulla said, there are readers for the Torah, there are no readers in Prophets²⁵ does not contradict the first; it refers to consecutive readers, not simultaneous ones. Readings from Prophets never are split among different readers..

footnotes: ²³ Berakhot ²⁴ Simultaneously. ²⁵ The second baraita

It was stated: One reads in the Torah and one translates. Not one reads and two translate nor two read and one translates, nor two read and two translate. But in a Prophet, one reads and one translates, [or one reads] and two translate; not two read and two translate nor two read²⁶ and two translate. In the Esther scroll, one reads and one translates, one reads and two translate; two read and one translates, or two read and two translate²⁷. Does translation obstruct²⁸? Rebbi Yose said, since we are seeing that rabbis come on fast-days and read but do not translate, this implies that the translation is not obstructing. Rebbi Jonah said, even though you are saying that the translation is not obstructing, if he makes an error one corrects him.

footnotes: ²⁶ Only one person may read, but two may translate for different sections of the public since Prophets are not a source of law. ²⁷ Since the reading of the Esther scroll always is a noisy affair. ²⁸ Is reading without translation legitimate?

²⁹ 3:5 (Notes 85–87,א). Rebbi Jonah and Rebbi Jeremiah. One says, one repeats “vessels”³⁰. 26:2) by “vessel” instead of “basket”, the second one that of מצות ומרורים (Num. 9:11) by “unleavened bread and vegetables.”. The other one says, one repeats “unleavened with vegetables” because you have to say “unleavened with bitter herbs”. We do not know who said what. Since Rebbi [Jonah] said³¹ 3:5, Note 84, referring to the presentation of First Fruits in the Temple., may one bring in large silver baskets, it shows that he must have said that one repeats “vessels”. One has to say “basket”. Rebbi Phineas said, one must repeat “fattened ones and young bulls” because one must say “bulls and young bulls.³². 4:3, in both Onkelos and Pseudo-Jonathan.”

footnotes: ²⁹ Bikkurim ³⁰ While in principle the translator may choose his own words (since he is forbidden to read from a prepared text), in a few places rabbinic authorities insist that certain expressions are too imprecise. The first one is the translation of טנא (Deut ³¹ Bikkurim ³² Lev

From where the translation? Rebbi Zeira in the name of Rav Ḥananel: *They read in the Scroll of the Torah*³³. 8:8., that is the reading. *Explained*, that is the translation³⁴. *Making sense*, these are the accents³⁵. *And understood the reading*, this is the Masora, and some say, these are the decisions³⁶ 2:8, Notes 325 ff., and some say, these are the starts of verses³⁷ 37b.. Rebbi Zeira in the name of Rav Ḥananel: Even an expert in the Torah like Ezra should not pronounce with his mouth³⁸ and read as it is said about Baruch: And from his mouth he would read all these words to me and I was writing on a scroll with ink³⁹. 36:18.. But was it not stated⁴⁰, “it happened that Rebbi Meïr was in Essia where there was no Esther scroll written in Hebrew, when he wrote it by heart and read it. One does not infer from emergency situations. But there are those who say that he wrote two. He wrote the first by heart, and copied the second one from the first one, put away the first and read from the second.” Rebbi Ismael ben Rebbi Yose says, I can write the entire Torah from memory. The Elder Rebbi Ḥiyya said, I can write the entire Torah for two minas⁴¹` 85b.. How would he do it? He buys flax seed for two minas, sowed and harvested it, made ropes to catch deer and wrote the entire Torah on their hides. Rebbi heard it and said, happy is (the people) [the generation]⁴² to which you belong.

footnotes: ³³ Neh ³⁴ Since this is proved from a text in Hagiographs, the Targum has the status of an institution of the Men of the Great Assembly. ³⁵ Which indicate the divisions of sentences into logical units. ³⁶ The sentences where the caesura and therefore the meaning is not obvious. Avodah zarah ³⁷ The division of the text into verses is oral tradition since no punctuation is permitted in the text. The last three options are variants of the theme that the text is intelligible only on the basis of traditional pronunciation. Babli 3a, Nedarim ³⁸ One may not recite a Torah text by heart (nor, as pointed out in the sequel, write the text by heart.) Babli 18b. ³⁹ Jer ⁴⁰ Babli 18b, Tosephta 2:5. ⁴¹ Babli Bava meṣia ⁴² The corrector’s change is unnecessary since Rebbi is known as proponent of correct use of Hebrew; for him גוי means “people”, not “Gentile”.

How does one make the benediction for it⁴³? Zakkai the butcher in the name of Rebbi Joḥanan: “He Who fights your fight, and Who avenges your vengeance, your Savior, and your Redeemer from all your oppressors.” So far at the end; at the start? It is like all other commandments of the Torah. Just as all other commandments of the Torah require a benediction at the start, so this one also requires a benediction at the start⁴⁴.

footnotes: ⁴³ The reading of the Esther scroll. The Babylonian version of the text given here is in the Babli 21b. ⁴⁴ While this text only prescribes a single benediction, “Who sanctified us by His commandments and commanded us about reading the Scroll”, the Babli (also on testimony of a person not otherwise mentioned in the Talmudim) adds another two, “Who performed wonders for our fathers in those days at this time” and “Who let us live, supported us, and let us reach this time.”

⁴⁵ 7:1, Notes 40–52 (ב). For Torah⁴⁶ there is written a benediction before, but no benediction is written after. What is written before it? For I am invoking the name of the Eternal, attribute greatness to our God⁴⁷. 32:3.. For food there is written a benediction after, but no benediction is written before. What is written after it? You will eat and be satiated, then you must praise⁴⁸. 8:10.. From where that which is said about one on the other and vice-versa? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The Name is mentioned in both verses as parallel expressions⁴⁹. The formal definition of the school of R. Ismael is that if one has a tradition that two equal or synonymous expressions are written in the Torah for purposes of comparison and if these two words are not used for any other inference, then all laws connected with one word apply to the other and vice-versa. The derivation here does not fulfill these conditions; hence, it is labelled to follow the rules of R. Aqiba who is not known to require too much formality in case the verse is used to give a biblical base to an old tradition.. Just as the Name that is mentioned concerning Torah implies a benediction before, so the Name that is mentioned concerning food implies a benediction before. And just as the Name that is mentioned concerning food implies a benediction after, so the Name that is mentioned concerning Torah implies a benediction after. That follows Rebbi Aqiba. How following Rebbi Ismael⁵⁰ on Leviticus.? Rebbi Joḥanan in the name of Rebbi Ismael, an inference de minore ad majus⁵¹ 21a) quotes the following in the name of R. Joḥanan only and points out that the application here is not justified since it is self-contradictory. The Yerushalmi seems to be of the opinion that in the formulation given here, with “not more stringent” instead of “less stringent”, the argument is logically admissible.. If food that needs no explicit benediction before, needs a benediction afterwards, regarding Torah which needs a benediction before, it is only logical that it should need a benediction afterwards. That works for Torah; what about food? If Torah which needs no benediction afterwards, needs a benediction before, regarding food which needs a benediction afterwards, it is only logical that it should need a benediction before. Rebbi Isaac and Rebbi Nathan say, For he will recite the benediction over the sacrifice and after that the invited guests will eat⁵². 9:13. In the Babli (Berakhot 48b) and in the Mekhilta dR. Ismael (Ba 16, ed. Horovitz-Rabin p. 61) this is given in the name of R. Nathan only. A verse from Samuel (Biblical but not Pentateuchal) cannot prove a commandment but can prove a practice.. Rebbi Nathan said, you shall serve the Eternal, your God, and give praise for your bread and your water⁵³. 23:25. In the Babli and the Mekhilta, this appears in the name of Rebbi Isaac.; when is it called your bread and your water, before you eat⁵⁴. The switch from third to first person is awkward in any case. In the Babli (in particular, in the Sephardic incunabula print) it is spelled out: Do not read וּבֵרַךְ He will bless but וּבָרֵךְ “and praise”. The Bible Concordance of G. Lisowsky (Stuttgart 1958) takes the verse, as it stands, to mean You shall serve the Eternal, your God, and praise for your bread and your water, then I will remove sickness from your midst. One may recite a benediction on one’s bread and one’s water only before it is consumed; afterwards one may speak only of nourishment and sustenance.. Rebbi said, if he has to give praise when he ate and is satiated, so much more at a time when he is hungry for food. That is for food, what about Torah? If food, which sustains only temporary life, needs a benediction before and after, Torah, which sustains eternal life, so much more⁵⁵.

footnotes: ⁴⁵ The following is quoted from Berakhot ⁴⁶ Torah study, including Torah reading. ⁴⁷ Deut ⁴⁸ Deut ⁴⁹ In general, it is assumed in the system of Rebbi Aqiba that a word can have only one meaning in the Pentateuch. A stronger implication, agreed to by all tannaitic authorities, is a “parallel expression”. The technical term is equal cut ⁵⁰ The rules of R. Ismael are systematized in his 13 hermeneutical rules given in the introduction to Sifra ⁵¹ The first rule of R. Ismael. If there are two commandments, A and B, and if every rule for A is no more stringent than the corresponding rule for B, then a rule expressed for A that has no equivalent for B is valid also for B. The Babli (Berakhot ⁵² 1S ⁵³ Ex ⁵⁴ The full verse seems to read: You shall serve the Eternal, your God, then He will bless your bread and your water and I will remove sickness from your midst ⁵⁵ In the Babli and the Mekhilta this is an argument of Rebbi Ismael.

Rebbi Ze`ira asked: These three that are called⁵⁶, how are you treating them? As three who ate together or as three who ate each one for himself? If you treat them as three who ate together then the first one recites the benediction before, the last one recites the benediction after, and the middle one does not recite any benediction at all. If you treat them as three who ate each one for himself then even the middle one recites benedictions before and after. Rebbi Samuel ben Eudaimon said, they did learn the benedictions for the Torah from Grace only in public⁵⁷. 1:8) one benediction in the morning is enough to cover all Torah study during the day and evening; one does not have to recite a new benediction for study after an interruption.. If in public, then in private one should not recite any benediction! Rebbi Abba Mari, the brother of Rebbi Yose, said: They made it equal to other commandments of the Torah. Just as other commandments of the Torah need benedictions, this also needs a benediction⁵⁸. 32:3, is clearly addressed to the public and, therefore, not applicable to private study..

footnotes: ⁵⁶ The minimum number of people called to read the Torah in public. Since the preceding arguments tied benedictions over Torah reading to Grace, one has to ask in which way they are comparable. In the Babli 21b there is a baraita: “(In reading the Torah) he who starts recites the benediction before and he who finishes recites the benediction after.” On that, the Gemara notes: But today, all recite benedictions before and after. Tthe baraita seems to represent early Babylonian practice; we do not know of any direct Yerushalmi source that let people read the Torah without benediction. Rebbi Ze`ira, the Galilean head of academy who had come from Babylonia, is the right person to ask for the reasons and the correct practice. Since his questions remain without answers, both practices might be acceptable. ⁵⁷ R. Samuel ben Eudaimon seems to object to reciting a benediction after Torah study. Also, since Torah study is a permanent obligation (Jos ⁵⁸ Most commandments need only a benediction before, not after their execution. Thus, the benediction for the Torah in private study follows the general rule of benedictions over commandments. The quote for benediction for the Torah before the reading, Deut

Rebbi Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots⁵⁹! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon⁶⁰ 82a.. He instituted immersion for people with emissions of semen⁶¹ 3:4.. He instituted that law courts should sit in large villages on Mondays and Thursdays⁶². He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel⁶³. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire⁶⁴. He instituted that women should talk with one another in the toilet⁶⁵ 19a, this is a late institution of R. Yose (the Tanna) in Sepphoris.. He instituted that a woman wear an apron⁶⁶ 92a) explains as underpants. front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse⁶⁷. He instituted that a woman may wash and comb her hair up to three days before her purity⁶⁸. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Zeira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end⁶⁹. Then Rebbi Zeira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us⁷⁰ 15:9.? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

footnotes: ⁵⁹ He required that every one reading in the Torah pronounce the benedictions before and after. This implies that in practical terms the question was resolved already in the first generation of Amoraim and benedictions required from everybody. ⁶⁰ Differently in the Babli, Bava qamma ⁶¹ He forbade Torah study and prayer before immersion in a miqweh, Berakhot ⁶² It is presumed that in walled cities one has access to courts every day. ⁶³ That every woman have access to cosmetics and perfumes. ⁶⁴ Since marital relations are a religious duty for the husband on Friday nights, it seems that garlic increases virility but is not an aphrodisiac and therefore improves the moral qualities of the children to be conceived. ⁶⁵ To warn away men. In the Babli, Sanhedrin ⁶⁶ This is Maimonides’s explanation. Rashi (Šabbat ⁶⁷ The technical term irregular intercourse is used for absence of penetration. ⁶⁸ If she immerses herself after her period, the water has to touch “all of her body”; this is interpreted to mean that no dirt may be either on her body or her hair. Since the combing is forbidden on Sabbath and holiday, if she has to immerse herself on one of these days she is told to cleanse her hair before the Sabbath or holiday. ⁶⁹ The dispute between R. Zeira and R. Abba is if the holiday in the Diaspora is Thursday-Friday and she has to immerse herself after the end of the Sabbath. R. Zeira holds that since she may both cleanse and immerse herself after the end of the Sabbath, there is no reason to permit the cleansing on Wednesday. R. Abba disagrees for the reason given in the text. ⁷⁰ Job

MISHNAH: On New Moon’s Days and on the intermediate days of holidays four are reading, no less and no more, and one does not close with a reading from Prophets. The ones who start and finish the Torah reading recite the benediction before and after the reading⁷¹. This is the principle: four are reading on any {day} when there is musaf⁷² sacrifice as prescribed in Num. 28–29, or in Mishnaic times a musaf prayer after the reading from the Torah. and it is not a holiday.

footnotes: ⁷¹ The one who starts recites the benediction before and the one who ends recites the benediction after, according to the old standard abolished in Amoraic times. ⁷² Either referring to Temple times, a musaf

HALAKHAH: ⁷³ 4:3, Notes 141–148. Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses. Ḥizqiah said, corresponding to the Ten Commandments [But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse. But did we not state, “on Monday, there shall be a spread and the waters shall come together”? He who says that he repeats, he repeats two verses. He who says he splits, he could not split. Rebbi Philippos ben Protos objected before Rebbi Jonah, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day.] Rebbi Eleazar from Merom asked, was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses. Should there not be 23? Three for ten, three for ten, and one three⁷⁴.

footnotes: ⁷³ This is repeated (mostly by the corrector) from Ta`aniot ⁷⁴ He reads the statement of Rav Huna to mean that any time three people read in the Torah they together must read 10 verses. Then on a Sabbath, when 3+3+1 readers are called, they must read a minimum of 23 verses. Corresponding to this the reader from Prophets should have to read 23 verses. The fact that he has to read only 21 shows that we have to read Rav Huna’s remark as referring only to the weekday and Sabbath afternoon readings.

MISHNAH: On a holiday five, on the Day of Atonement six, on the Sabbath seven, no less but one may add to them, and one closes with a reading from Prophets. The ones who start and finish the Torah reading recite the benediction before and after the reading⁷¹.

footnotes: ⁷¹ The one who starts recites the benediction before and the one who ends recites the benediction after, according to the old standard abolished in Amoraic times.

HALAKHAH: “And on the Day of Atonement six.” There are Tannaim who state, seven. He who says six, because of the prayer⁷⁵. He who says seven, following what was stated, on a Sabbath one comes early and leaves early⁷⁶; on a holiday one comes late and leaves early⁷⁷, on the Day of Atonement one comes early and leaves late⁷⁸.

footnotes: ⁷⁵ To have time for the prayers which are extra long. ⁷⁶ Since one may not cook on the Sabbath, all food is prepared and one may come early; one leaves early to enjoy the Sabbath. Babli 23a. ⁷⁷ One comes late since one may prepare the holiday food early in the morning. ⁷⁸ One comes early since nothing is there to prepare and one leaves late since on this day there is nothing to do but pray.

The Greek speakers did not use to do this, but a single person reads the entire portion⁷⁹. If one knew the portion he reads it completely. If of seven persons each one knows three verses, they all read⁸⁰. If one knows three verses he reads them repeatedly⁸¹. Rebbi Ze`ira in the name of Rav Jeremiah, a slave is counted for the count of seven⁸²; “and spoke” is counted as one of three verses⁸³, is counted as a full verse of the required three. Babli 21b.. But did not Rebbi Ḥama bar Uqba say in the name of Rebbi Yose ben Rebbi Ḥanina, it is forbidden to teach Torah to one’s slave⁸⁴28a.? Explain it if he learned it by himself or that his master taught him like Tabi⁸⁵.

footnotes: ⁷⁹ If the congregation knows no Hebrew, a professional reader will read it for them. Tosephta 3:13. ⁸⁰ Even though the customary reading is longer, if the congregation manages to find among their members three who together can read 21 verses, they can conduct regular services. ⁸¹ If no professional is available, one person may read 3 verses 7 times. ⁸² Even though he is not counted in a quorum of ten adult males. ⁸³ The short verse, the Eternal spoke to Moses as follows ⁸⁴ Babli Ketubot ⁸⁵ The slave in Rabban Gamliel’s house for whom the master warranted that he was a moral person.

Rebbi Ḥelbo, Rebbi Mattanah, Samuel bar Shilat in the name of Rav: Seven not counting the closer⁸⁶. Rebbi Ḥananiah ben Pazi objected, did we not state, the one who reads the conclusion from Prophets should not do less than 21 verses⁸⁷? He said it and he gave the reason, if there is no translator. But if there is a translator, one has to read three⁸⁸. Rebbi Ḥelbo said before Rebbi Abbahu, before Rebbi Joḥanan they are reading three. He said to him, (is not) [should not be] Rebbi Joḥanan like a translator⁸⁹?

footnotes: ⁸⁶ The one who reads from Prophets has first to read three verses in the Torah, but (on Sabbath and holidays) cannot be counted among the seven who deliver the required reading. ⁸⁷ Then a minimum of 24 verses will have been read; why do we not require that 24 verses be read from Prophets? Babli 24a. ⁸⁸ If the text has been explained to the congregation there is no requirement to read 21 verses, and certainly not 24. ⁸⁹ Since R. Joḥanan will have explained or preached about the topics read, in his synagogue the required reading is 3 verses.

MISHNAH: One does not split the Shema*⁹⁰” as the regular synagogue service leading to the public recitation of the *Shema and the following Amidah. The Yerushalmi Halakhah clearly supports Maimonides., nor stand in front of the Ark⁹¹., nor lift his hands⁹². nor read in the Torah⁹³, nor close with Prophets⁹³, nor proceed standing and sitting⁹⁴, nor recite benedictions for mourners⁹⁵ or bridegrooms⁹⁶, nor say Grace invoking the Name, with less than ten attendants; in matters of real estate⁹⁷. 27:14–25; Tractate Arakhin. nine and a Cohen, and similarly about humans⁹⁸. 27:1–8), 9 lay people and 1 Cohen also are required..

footnotes: ⁹⁰ פּוֹרֵס “to split” is Rashi’s reading in the Babli, which he explains that if a group of at least ten adult males come late to the synagogue, they can have their own reader who leads them in an abbreviated service. The text of Maimonides is פּוֹרֵשׂ “to spread out”; he interprets “spreading out the Shema` ⁹¹ As a reader for the Amidah ⁹² The priestly blessing as part of the Amidah ⁹³ Public reading. ⁹³ Public reading. ⁹⁴ Returning from a funeral to town they had seven places where they sat down for additional eulogies. ⁹⁵ Addition to Grace in a house of mourning. ⁹⁶ The seven benedictions required at a definitive wedding and following Grace in the wedding week. ⁹⁷ To determine the value of real estate dedicated to the Temple. Lev ⁹⁸ To determine the amount of money dedicated to the Temple for the “value of somebody” (Lev

HALAKHAH: Since we had stated, “one does not spread out the Shema* with less than ten attendants”, for which purpose did we state, “one does not stand before the Ark with less than ten attendants”? It is necessary for what was stated, “one does not spread out the *Shema with less than ten attendants; if they started with ten and some left, he finishes. One does not stand before the Ark with less than ten attendants; if they started with ten and some left, he finishes. One does not lift his hands with less than ten attendants; if they started with ten and some left, he finishes. One does not read in the Torah with less than ten attendants; if they started with ten and some left, he finishes. One does not close with Prophets with less than ten attendants; if they started with ten and some left, he finishes. About all these He says, those who abandon the Eternal will disappear.⁹⁹. 1:28. Cf. Babli Berakhot 8a, bottom.”

footnotes: ⁹⁹ Is

“One does not proceed standing and sitting.⁹⁴” Stand, dears; sit down, dears, seven times⁹⁴.

footnotes: ⁹⁴ Returning from a funeral to town they had seven places where they sat down for additional eulogies. ⁹⁴ Returning from a funeral to town they had seven places where they sat down for additional eulogies.

“One does not recite benedictions for mourners or bridegrooms.” ¹⁰⁰ 1:1, Notes 78–83. It was stated, the marriage benedictions are said all seven days⁹⁶. Rebbi Jeremiah wanted to say that one re-enacts the marriage all seven days. Rebbi Yose said to him, did not Rebbi Ḥiyya state, the benedictions for mourners are said all seven days? Can you say that one buries the dead all seven days? How is that? Since here he enjoys with him, so there he consoles with him. As here one remembers, so there one remembers¹⁰¹.

footnotes: ¹⁰⁰ An incomplete copy of this text is in Ketubot ⁹⁶ The seven benedictions required at a definitive wedding and following Grace in the wedding week. ¹⁰¹ The topic of conversation in a house of mourning is the deceased; the topic of conversation with the newlyweds is the marriage ceremony.

There are Tannaim who state, the mourners are not counted in the quorum. [There are Tannaim who state, the mourners are counted in the quorum.] Rebbi Abuna said, he who said, the mourners are not counted in the quorum, the mourners of this deceased. He who said, the mourners are counted in the quorum, the mourners of another deceased. But was it not stated, he leaves to be comforted but not to comfort¹⁰²?

footnotes: ¹⁰² Therefore there can be no other mourners in the first week of mourning present at the meal in the house of mourning. R. Abuna’s explanation is rejected, there is genuine disagreement how the numbers have to be counted. Babli 23b.

Samuel stated, the sanctification of the New Moon is only by ten {attendants}¹⁰³1:2 (Note 120) this is quoted as Amoraic statement of Samuel. It is not the determination of the day of the New Moon, which can be made by a competent court of three, but the solemn declaration of the start of a new month.. ¹⁰⁴ 91(1). Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community. Since “community” mentioned there are ten, so also “community” mentioned here are ten¹⁰⁵. 19:2 reads, speak to the community of Israel, you shall be holy. From this one wants to prove that all matters called “holy” need a community of at least ten adult males. Since the ten bad scouts are called a “bad community” in Num. 14:17, it follows that in Pentateuchal usage a group is called “community” if it has 10 members. Since we do not find the expression used for a smaller number, 10 is the required minimum. Babli 23b.. Rebbi Simon said, it is said here, in midst, and it is said there¹⁰⁶. 42:5., the sons of Israel came to buy in midst of the comers. Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten¹⁰⁷22:32: I shall be sanctified in the midst of the Children of Israel. One intends to prove that God may be sanctified by any group of at least 10 of the Children of Israel.. Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many¹⁰⁸22:32 is the conclusion of statements about the Temple service, it may refer to all the people and therefore require a minimum of 600’000 people, or it may refer to the large number of times the lexeme “in the midst” is used in the Pentateuch, from which nothing can be inferred.. [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten.¹⁰⁹. 27:8, 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10.]

footnotes: ¹⁰³ In Sanhedrin ¹⁰⁴ Gen. rabba ¹⁰⁵ Lev ¹⁰⁶ Gen ¹⁰⁷ Here the reference is to Lev ¹⁰⁸ There are two possible interpretations of this statement. Since Lev ¹⁰⁹ The word “Cohen” is mentioned 3 times in Lev

“In matters of real estate⁹⁷. 27:14–25; Tractate Arakhin. nine and a Cohen.” Corresponding to the ten times “Cohen” is mentioned in the paragraph¹⁰⁹. 27:8, 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10.. Then should they not all be Cohanim? An inclusion after an inclusion is an exclusion¹¹⁰43a.. Then could they all be Israel? The paragraph has no result without a Cohen. That is, if one dedicated the body of a field. But if he said, I am vowing the value of my field for the Temple, ¹¹¹1:4, discussing Mishnah 1:4 quoted in this sentence. let us hear from the following: “Appraisal of movables by three {appraisers}.” Do there exist appraisals not of movables¹¹²27:1–8. Money always is movable.? Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: If somebody says, I am vowing my appraisal, and comes to settle his debt by real estate, one appraises it by ten {persons}, by movables by three¹¹³4:4, movables by Sanhedrin1:4.. Is one who says, I am vowing my appraisal not like one who says, I am vowing my field’s value¹¹⁴? But if he said, I am vowing a hundred mina for the Temple, one appraises him by three. Should he become rich, he will be judged by what he can afford¹¹⁵27:8), not for dedications of specified sums. The reduction, based on what he can afford, is determined by a committee of three which must include a Cohen. If the poor person paid only part of the reduced sum and then becomes rich, the original sum is reinstated as soon as he can afford it. If the poor person made his vow (in the Megillah version for 100 minas) in order to induce God to make him rich so he may fulfill his vow, it might be in the interest of the Temple to wait with the collection of the debt until the person became affluent..

footnotes: ⁹⁷ To determine the value of real estate dedicated to the Temple. Lev ¹⁰⁹ The word “Cohen” is mentioned 3 times in Lev ¹¹⁰ Therefore nconsecutive inclusions are an inclusion for nodd, an exclusion for neven. Babli 23b, Yoma ¹¹¹ This text is from Sanhedrin ¹¹² By definition, “appraisals” refers to the sums of money detailed in Lev. ¹¹³ Real estate by the rules of Mishnah Megillah ¹¹⁴ Since the rules of appraisal are the same in both categories. ¹¹⁵ This is difficult to understand; since the text is confirmed by two copies, it cannot be emended. By biblical law, a reduction of payments for the poor is mandated only for appraisals (Lev.

¹¹⁶1:4, Note 258. The origin of these paragraphs is in Ketubot 11:6, explained there in Notes 116–128. The final paragraph, while also found in Sanhedrin, makes sense only in Ketubot. It was stated: One does not make public tender for slaves, and girl slaves¹¹⁷, and movables. What is public tender? Rebbi Jehudah ben Pazi said, announcement. Ulla bar Ismael said, slaves lest they flee, securities and movables lest they be stolen. Rebbi Abba bar Cohen asked before Rebbi Yose: Does this not imply that a slave be redeemed in front of three people? He answered him, yes. But did we not state: “Real estate nine and a Cohen. The same holds for humans”? He answered him, but the human here is a free person. Ḥanania bar Šelemiah in the name of Rav: A case came before Rebbi who wanted to act following the rabbis. Rebbi Eleazar ben Proteus, the grandson of Rebbi Eleazar ben Proteus, said to him: Rebbi, did you not teach us in your grandfather’s name, “except if he offered public tender”? He answered, yes, changed his mind, and acted following Rabban Simeon ben¹¹⁸ Gamliel.

footnotes: ¹¹⁶ Sanhedrin ¹¹⁷ Copyist’s error from שְׁטָרוֹת “documents (of indebtedness)”. ¹¹⁸ The last two words have to be deleted with the two other sources. Rebbi was the son of Rabban Simeon ben Gamliel.

MISHNAH: One who reads in the Torah may not read less than three verses. He should not read for the translator more than one verse, but in Prophets three. If all three were three paragraphs he reads them singly¹¹⁹. 45:8–10 can be read only in single sentences. While in the translation of Torah one requires exactitude, in Prophets one requires clarification of the meaning; but different paragraphs usually have different emphasis.. One skips in Prophets but one does not skip in the Torah. How far may he skip¹²⁰? As long as the translator did not stop.

footnotes: ¹¹⁹ For example Is ¹²⁰ How much time does he have to scroll? It is obvious that in Prophets one cannot switch scrolls; this means that one may switch subjects only within one prophet except for the 12 minor prophets written on one scroll.

HALAKHAH: ¹²¹ 5:4 (Notes 141,142,ב). Rebbi Abba, the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If one became paralyzed while reading in the Torah¹²², the one who steps in for him should start from the place the first one started. For if you would say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written¹²³. 19:8. The Torah of the Eternal is perfect, that it should be totally perfect.

footnotes: ¹²¹ The text also appears in Berakhot ¹²² In public. ¹²³ Ps

If the paragraph was of five verses, he reads all of them. If he did not do so, the following one has to read the two last verses and three from the next paragraph¹²⁴. If he did not do this, does it obstruct? Rebbi Jonah and Rebbi Yose went to visit the brother of Jehudah bar Tammuza the relative of Rebbi Yose ben Ḥanina in the synagogue of the neck-cloth makers¹²⁵. Rebbi Jeremiah was there and he stopped them¹²⁶. Rebbi Jonah said to Rebbi Yose, does one force? He answered him, here your teacher is stopping them. Rebbi Jeremiah, Rebbi Simeon Shara, Rebbi Ḥinena bar Andreas in the name of Rebbi Zakkai from Kabul: If he erred between one word and another one lets him repeat. Rebbi Jeremiah said to Rebbi Zeira, does one act like this? He told him, is that still a problem for you? Even if he erred between *if* and *and if* one makes him repeat. The people of his town told Rebbi Simeon, the teacher of Terbenth, cut the sentences which our sons are reading¹²⁷. He went and asked Rebbi Ḥanina, who told him, do not listen to them even if they cut off your head. He did not listen to them and they freed him from his teaching position. After some time he came down here. Rebbi Simeon ben Yosina associated with him. He asked him, what goes on in your town? He told him the affair. He asked him, why did you not listen to them? He answered, does one do this? He answered, do we not cut them in the study? He answered, but we repeat and take them together¹²⁸. Rebbi Zeira said, if this teacher had been in my time, I would have appointed him Rabbi.

footnotes: ¹²⁴ Babli 22a. ¹²⁵ Greek σάβανον “fine cloth”. It appears that this was a synagogue in Tiberias. ¹²⁶ He forced the second reader to read five verses before they could continue with the public Torah reading. ¹²⁷ In teaching them to read Torah, they wanted him to split the verses into small parts which are easier to memorize. ¹²⁸ If a verse is analyzed in its parts in advanced study it is always summarized as a complete sentence.

Rav said, for example Woe him who fights his creator¹¹⁹. 45:8–10 can be read only in single sentences. While in the translation of Torah one requires exactitude, in Prophets one requires clarification of the meaning; but different paragraphs usually have different emphasis..

footnotes: ¹¹⁹ For example Is

¹²⁹7:6 and Yoma7:1 (Notes 25–28).“One skips in Prophets but one does not skip in the Torah.” One skips in prophets; one does not skip from one prophet to another prophet, but with the twelve prophets it is permitted¹²⁰.

footnotes: ¹²⁹ This and the next paragraph are in Sotah ¹²⁰ How much time does he have to scroll? It is obvious that in Prophets one cannot switch scrolls; this means that one may switch subjects only within one prophet except for the 12 minor prophets written on one scroll.

“One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph¹³⁰? But so that Israel should hear the Torah in due order. But did we not state¹³¹7:1.: “he reads after the death¹³². 16. and *but on the tenth day”*¹³³. 29:7–11. The sacrifices detailed in Num. 29:7–11 (offered by the High Priest in his year-round “golden” garments) are completely different from those required by Lev. 16, for whose service white linen garments are prescribed. Therefore mention of the text in Num. 19 is essential, but scrolling such a large distance would be an interruption of the public service.? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah¹³⁴, scroll it behind a curtain. If there are two, take away one and bring the other²⁸.

footnotes: ¹³⁰ If one continues on the same page after an interruption, nothing has to be scrolled. ¹³¹ Mishnah Yoma ¹³² Lev ¹³³ Num ¹³⁴ On a day which in the Babylonian rite requires reading two different sections, such as a New Moon celebrated on a Sabbath, or a holiday. Then the Torah has to be scrolled, but this should not be done in public. ²⁸ Is reading without translation legitimate?

How far? Rebbi Aḥa said, as the paragraph of Joyada the High Priest¹³⁵. 11:17–20..

footnotes: ¹³⁵ This refers to the time one has to skip from one place in the scroll to another. It is the time the translator needs to translate or explain the paragraph of 4 verses, 2K

MISHNAH: He who closes with Prophets spreads out the Shema*⁹⁰” as the regular synagogue service leading to the public recitation of the *Shema and the following Amidah. The Yerushalmi Halakhah clearly supports Maimonides., or stands before the Ark⁹¹. or lifts his hands¹.¹³⁶ and its attendant benedictions, or the Amidah, or if he be a Cohen to pronounce the priestly blessings.. If he was under age, his father or teacher stand in his stead.

footnotes: ⁹⁰ פּוֹרֵס “to split” is Rashi’s reading in the Babli, which he explains that if a group of at least ten adult males come late to the synagogue, they can have their own reader who leads them in an abbreviated service. The text of Maimonides is פּוֹרֵשׂ “to spread out”; he interprets “spreading out the Shema ⁹¹ As a reader for the Amidah ¹ The priestly blessing as part of the Amidah ¹³⁶ Since reading from Prophets is less prestigious than reading from the Torah, the person who agrees to study Prophets to be able to read in public is induced to accept by being offered the honor to lead the congregation in reciting the Shema

HALAKHAH: Is not necessarily the one who spreads out the Shema* the one who stands before the Ark and who lifts his hands¹³⁷ immediately follows the recitation of the benediction concluding the *Shema, by necessity the one who spreads out the Shema` continues as the one who stands before the Ark, and if he is a Cohen is obligated to bless the congregation in his repetition of the Amidah.? Rebbi Yose ben Ḥanina said, in order to hasten him¹³⁸ the other offices follow automatically, to increase the attraction of the job one gives it three titles..

footnotes: ¹³⁷ Since at least in Amoraic times the Amidah ¹³⁸ While it is true that once he is chosen to spread out the Shema`

“If he was under age, his father or teacher do it in his stead.” But was it not stated, a minor may not spread out the Shema*? Rebbi Judan said, here if he grew two pubic hairs, there if he did not grow two pubic hairs¹³⁹? The answer is that for purely religious obligation a person is an adult as soon as he grows two pubic hairs, but for public standing it also is required that he be 13 years and one day. If he grows 2 pubic hairs while only 12 years old, he might be able to spread out the *Shema but he cannot stand before the Ark..

footnotes: ¹³⁹ Since a person may not absolve the public from its duty unless he himself is equally obligated and a minor cannot be obligated, the minor cannot do any of the three jobs with which he should be honored. Then why does the Mishnah formulate the replacement in terms of “standing”, which only refers to the Amidah

MISHNAH: A minor reads in the Torah and translates¹⁴⁰ but he does not spread out the Shema*, nor stands before the Ark, nor lifts his hands. The uncovered¹⁴¹. 20, Jonathan translates עָרוֹם by פָחֵיחַ(while at all other occurrences the translation is ערטילאי). Rif explains: פּוֹחֵחַ means one whose clothing is torn and his shoulder and arms are naked. Rashi quotes *Soferim*14:15: פּוֹחֵחַ is one whose feet are naked, or whose clothing is torn, or whose head is uncovered. He may do anything which is not visible in public. spreads out the *Shema and translates, but he may not read in the Torah nor stand before the Ark, nor lift his hands. A blind man spreads out the *Shema*¹⁴² and translates. Rebbi Jehudah says, a person who never saw light does not spread out the *Shema*¹⁴³ is a praise of God for the creation of light..

footnotes: ¹⁴⁰ Since these activities depend only on ability, not personal obligation. ¹⁴¹ In Is ¹⁴² This Tanna holds that blindness is not a disability freeing from religious observances. ¹⁴³ Since the first benediction preceding the Shema`

HALAKHAH: ¹⁴⁴ 2:7 Notes 41–44. There, we have stated, “A blind person is not exiled, the words of Rebbi Jehudah; Rebbi Meïr says, he is exiled.” And both of them explained the same verse, without seeing¹⁴⁵. 35:23.. Rebbi Jehudah says, to include the blind person. Rebbi Meïr says, excluding the blind person. And here we have stated, “a person who never saw light does not spread out the *Shema*¹⁴³ is a praise of God for the creation of light..” Therefore if he saw he spreads. Rebbi Ḥaggai asked before Rebbi Yose, is the argument of Rebbi Jehudah inverted? There he says, excluding, but here he says, to include. Rebbi Ḥanania the son of Rebbi Hillel said, the Mishnah is about one sitting in a dark house. So we are saying, “one sitting in a dark house may not spread the *Shema*.” But here, without seeing, to include the blind person.

footnotes: ¹⁴⁴ This paragraph is a reformulation of a paragraph in Makkot ¹⁴⁵ Num ¹⁴³ Since the first benediction preceding the Shema`

MISHNAH: A Cohen whose hands are defective shall not lift his hands¹⁴⁶. Rebbi Jehudah says, also a person whose hands are colored by woad¹⁴⁷ hall not lift his hands since people look at him.

footnotes: ¹⁴⁶ Since the Cohen has to stand in front of the Ark and lift his hands over his head when reciting the priestly blessing. ¹⁴⁷ Greek ’ισάτις.

HALAKHAH: ¹⁴⁸ 4:1, Notes 15–21. It was stated, in his face. But was it not stated, if he was known in his town he is permitted? As the following: The finger of Rebbi Naftali was bent. He came and asked Rebbi Mana, who said to him, since you are known in your town it is permitted. Rav Ḥuna disqualified one with sparse facial hair. But was it not stated, if he was known in his town he is permitted? Rebbi Mana said, it was a crowded holiday; so they should not say, we saw a minor lifting his hands. Rebbi Yose said, this implies that one is forbidden to look at the Cohanim at the moment when they are blessing Israel. Rebbi Ḥaggai, when they said, one does not look, was it not because of inattention? By Moses, I shall look and my attention will not be diverted.

footnotes: ¹⁴⁸ This is Ta`aniot

MISHNAH: If somebody said, I shall not stand before the Ark in coloreds, also in whites he shall not stand. With sandals I shall not stand, also barefoot he shall not stand¹⁴⁹ and 3 times Amidah) to 3.. He who makes his tefillah round puts himself in danger and it is no meritorious deed¹⁵⁰ is not acceptable.. If he places it on his forehead or on his hand, it is the way of heretics¹⁵¹. 13:9) requires a sign on your hand and remembrance(or declaration) between your eyes, Sadducee Tefillin were put on the hand and on the forehead between the eyes, in contrast to rabbinic practice which puts them above the elbow and on the hair.. If he covered it with gold and put it on his sleeve, it is the way of outsiders¹⁵².

footnotes: ¹⁴⁹ We suspect him of belonging to a heretical sect which does not follow pharisaic/rabbinic instructions, such as the Jewish sect in Arabia from whom Mohammed received the ways of divine worship, who did not follow the rabbinic reduction of 5 daily prayers (2 times Shema` ¹⁵⁰ When Jewish worship was forbidden during the Hadrianic persecutions, changing the traditional forms of tefillin ¹⁵¹ Since the verse (Ex ¹⁵² Non-Jewish gnostic sects.

HALAKHAH: Rebbi Yose ben Bevai stated: Square [black]¹⁵³ tefillin are practice from Moses on Sinai¹⁵⁴ 28b, Menaḥot 35a..

footnotes: ¹⁵³ Corrector’s addition, of unknown source. The Babli only declares black strips as practice from Moses on Sinai. ¹⁵⁴ Babli 24b, Šabbat

MISHNAH: He who says, may the good ones bless You, is the way of heretics¹⁵⁵. To the bird’s nest reaches your mercy¹⁵⁶. 22:6. To give sermons about presumed reasons for biblical commandments is sinful., Your name may be mentioned on good things¹⁵⁷ 9:5. we thank we thank¹⁵⁸: one silences him. One who circumscribes in incest prohibitions¹⁵⁹. Chap. 18. For example, changing your father into “his father”, or, as in Pseudo-Jonathan, “debase” for uncover., one silences him. He who translates and do not give of your offspring to be burned for Moloch¹⁶⁰. 18:21. as “do not allow your semen to impregnate a Gentile woman”¹⁶¹: one silences him with rebuke.

footnotes: ¹⁵⁵ It is heretic to permit only the predestined few to Divine worship and to designate everybody else as belonging to Satan since every human has the capacity to repent and become good. ¹⁵⁶ Referring to Deut ¹⁵⁷ But not on bad ones; this contradicts the obligation to praise God for the Bad as one does for the Good, Mishnah Berakhot ¹⁵⁸ If the beginning of the penultimate benediction of the Amidah is repeated without stop in between it looks like an affirmation of the existence of dual powers. ¹⁵⁹ Lev ¹⁶⁰ Lev ¹⁶¹ Pseudo-Jonathan’s translation.

HALAKHAH: “He who says, may the good ones bless You.” Two powers¹⁵⁵.

footnotes: ¹⁵⁵ It is heretic to permit only the predestined few to Divine worship and to designate everybody else as belonging to Satan since every human has the capacity to repent and become good.

¹⁶² 5:3 (Notes 122–126), extended to a full copy by the corrector. Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached¹⁶³33b) have יגיעו but all texts in the discussion have הגיעו. over a bird’s nest but did not reach this man¹⁶⁴! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest¹⁶⁵. Some Tannaim formulate “over”, some Tannaim formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said¹⁶⁶33b), the statement is attributed either to R. Yose bar Abun or to R. Yose bar Zabida.: They do not act well who declare [the measures of the Holy One, praise to Him, to be mercy. And those¹⁶⁷ who translate “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare] the measures of the Holy One, praise to Him, to be mercy.

footnotes: ¹⁶² Originally a shortened reference to a text in Berakhot ¹⁶³ All Mishnah manuscripts, all Yerushalmi sources of the Mishnah, and all Babli sources (25a, Berakhot ¹⁶⁴ “This man” in Talmudic speech means “me”. ¹⁶⁵ His mercies reach down to a bird’s nest but not to insects and worms. ¹⁶⁶ In Babli sources (25a, Berakhot ¹⁶⁷ Targum Pseudo-Jonathan to Lev. 22:28, with minor changes.

“One silences one who says ‘we thank, we thank.’” Rebbi Samuel bar Rav Isaac said (Ps. 63:12): “For the mouth of those who speak lies will be dammed up.” That is, in public. But in private it is supplication.

And similarly, Amen Amen¹⁶⁸. 5:22, Neh. 8:6); both times the two words are separated by pasek. In addition, 3 times one finds Amen, we-Amen. One has to conclude that the only act which is rejected here is if the word is repeated immediately, without hiatus. The same argument has to be applied to Modim Modim in the Mishnah., hear hear¹⁶⁹. An interpreter who stands in front of a Sage is permitted neither to change, nor to circumlocute, nor to add unless he was his father or his teacher. Rebbi Pedat¹⁷⁰ was the speaker of Rebbi Yasa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Eleazar’s name. Bar Yashita was the speaker of Rebbi Aḥa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Ḥinena’s name. When Rebbi Mana was instructing in a group, things which he had heard from his father in his house he referred to: so says my teacher in Rebbi Jonah’s name¹⁷¹. Things which he had heard from his father in the Academy he referred to: so says Rebbi Jonah.

footnotes: ¹⁶⁸ The expression Amen Amen appears as very positive expression twice in the Bible (Num ¹⁶⁹ Not to give the impression that one has to hear instructions from two different deities. ¹⁷⁰ The son of R. Eleazar ben Pedat. ¹⁷¹ This text is problematic. R. Mana II was R. Jonah’s son and R. Yose’s student.

“One who circumscribes in incest prohibitions¹⁵⁹. Chap. 18. For example, changing your father into “his father”, or, as in Pseudo-Jonathan, “debase” for uncover.,” incest prohibitions regarding his father and his mother.

footnotes: ¹⁵⁹ Lev

Do not give of your offspring to be burned for Moloch¹⁶⁰. 18:21., “do not allow your semen to impregnate a Gentile woman”. Rebbi Ismael stated, he who marries a Gentile woman and has children from her raises enemies of the Omnipresent¹⁷². 18:21..

footnotes: ¹⁶⁰ Lev ¹⁷² The Babli 25a explicitly characterizes this as R. Ismael’s interpretation of Lev

MISHNAH: The story of Reuben¹⁷³. 35:22. is read but not translated. The story of Tamar¹⁷⁴. 38:1–30. The story is made acceptable by Jehudah’s confession. is read and translated. The first story of the Calf¹⁷⁵. 32:1–6. is read and translated, but the second¹⁷⁶. 32:20–35. is read and not translated.

footnotes: ¹⁷³ His rape of Bilha, Gen ¹⁷⁴ The incest story of Jehudah and Tamar, Gen ¹⁷⁵ The Golden Calf, Ex ¹⁷⁶ Aaron’s version and its aftermath, Ex

HALAKHAH: What Sages tell, they did not hold back anything from their ancestors¹⁷⁷15:18.. What reward did they take for this¹⁷⁸? To them alone the Land was given, no stranger passed in their midst¹⁷⁹ 15:19..

footnotes: ¹⁷⁷ Job ¹⁷⁸ Not to hide the disreputable actions of Reuben and Jehudah. ¹⁷⁹ Job

What is the second story of the Calf? Rebbi Simon in the name of Rebbi Joshua ben Levi: From the answer Moses gave to Aaron up to for Aaron had let it become dissolute, a disgrace before their opponents¹⁸⁰. 32:25.. Ḥanania bar Shelemia in the name of Rav: From the answer Aaron gave Moses to up to for Aaron had let it become dissolute, a disgrace before their opponents. Rebbi Aḥa in the name of Rebbi Abba: “And the Eternal smote the people *because they made the Calf which Aaron made.*¹⁸¹. 32:35. Tosephta 3:36, Babli 25b.” Rebbi Mar Uqban in the name of the rabbis there: the shame of a single person in the public is not comparable to the shame of the public in matters of the public¹⁸².

footnotes: ¹⁸⁰ Ex ¹⁸¹ Ex ¹⁸² The first story of the Calf centers on the people whose guilt is diluted by their numbers. The second story centers on Aaron and declares his incompetence as leader.

It follows what Rebbi Ḥelbo said in the name of Rav Ḥuna: The priestly blessings are read but not translated¹⁸³. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the reason? He told him, so you shall bless¹⁸⁴. 6:22., it was given as blessing, it was not given to be read.

footnotes: ¹⁸³ This refers to the first sentence in Mishnah 12. The first sentence presupposes a reading “is read but not translated” as in the Babli whereas the question of R. Abba bar Cohen is based on the reading here which declares that the priestly blessing is not read from the Torah. There is no indication in the Palestinian Midrashim that this was actual practice. ¹⁸⁴ Num

MISHNAH: The priestly blessing¹⁸⁵. 6:24–27., the stories of David¹⁸⁶. 11. and Amnon¹⁸⁷. 13:1–22. are neither read nor translated. One does not close with the Chariot¹⁸⁸. Chapter 1, the traditional reading from Prophets on Pentecost., but Rebbi Jehudah permits. And Rebbi Eliezer says, one does not close with tell Jerusalem its abominations¹⁸⁹. Chap. 16..

footnotes: ¹⁸⁵ Num ¹⁸⁶ The story of David and Batsheva, 2S ¹⁸⁷ The rape of Tamar, 2S ¹⁸⁸ Ez ¹⁸⁹ Ez

HALAKHAH: “One does not close with the Chariot¹⁸⁸. Chapter 1, the traditional reading from Prophets on Pentecost., but Rebbi Jehudah permits. And Rebbi Eliezer says, one does not close with tell Jerusalem its abominations¹⁸⁹. Chap. 16.. It happened that somebody closed with tell Jerusalem its abominations. Rebbi Eliezer said to him, may this man go and be informed of the abominations of his mother. They checked him out and he was found to be a bastard.¹⁹⁰”

footnotes: ¹⁸⁸ Ez ¹⁸⁹ Ez ¹⁹⁰ Babli 25b, Tosephta 3:34.

¹⁹¹ was mentioned in an earlier Mishnah and since there is no Yerushalmi Tractate Menaḥot, the rules of mezuzzah are collected here. Where does one put this mezuzah? Rebbi Zeira in the name of Samuel: one divides it into three parts and puts it at the start of the uppermost third. Rebbi Ḥelbo in the name of Rav Ḥuna: One divides the door into half, then into thirds, and puts it at the top of the lowest third. What is between them? The place of the *mezuzzah* is between them¹⁹² has to be fixed so that its lower end be at ⅔ of the height of the door-post. Rav Huna divides the height of the door-post into sixths (first halves and then each half into thirds). For him the upper rim of the *mezuzzah* case has to be at the upper end of the fourth sixth, which is two thirds. Therefore the place of the lower end for Samuel is the place of the upper end for Rav Ḥuna. Babli *Menaḥot*33a.. Bar Tabari asked Rebbi Isaac, think of it, if it was a high gate? He said to him, he puts it at his shoulder’s height. The house of study of Rebbi Ḥanina was made so. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the container of Rebbi’s *mezuzzah* was made like a bolt¹⁹³33a.. If it was hung on the door, a danger and it is no meritorious deed¹ is not acceptable.²⁰²32b; Tosephta 3:30.. If he excavated the top of a stick and put it at an unbecoming place, a danger and it is no meritorious deed¹⁵⁰ is not acceptable.. Rebbi Abba in the name of Rav Jehudah: even if he (nailed) [did not nail] it¹⁹⁴ placed inside even if it is nailed to a door-post.. But did we not state, on condition that he nailed it? Rebbi Yose said, on condition that he dedicated {the place} for it¹⁹⁵. Those of the family Malwan did so in the wars.¹⁹⁶5:7, Note 172. They affixed their *mezuzzah* that it was securely attached but still easily removed in times of danger. Samuel said, if it was put inside¹⁹⁷ 33b. more than a hand-breadth it is disqualified. Rebbi Zeira in the name of Samuel: It is necessary that its *shema* see the door¹⁹⁸ be written last on the sheet. The sheet then has to be rolled so that the last paragraph is on the outside.. Rebbi Jeremiah in the name of Rebbi Zeira: So is the baraita, a doorpost serving two doors he puts it on the one he chooses. How can its shema` see the door¹⁹⁹ is on the side of one door, it is pointing away from the other door.? If a house²⁰⁰; the mezuzzah is an obligation attached to the house, not the door. has two doors, he puts it on the one usually used. If both were usually used he puts it in front. If both were in front he puts it on the one he chooses. A door which opens to the roof or to a garden is as if open to a wall, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages are saying, it is as open to the market² Babli Menaḥot 33b.²⁰²32b; Tosephta 3:30..

footnotes: ¹⁹¹ This has no connection with the preceding. Since mezuzzah ¹⁹² According to Samuel, the box containing the mezuzzah ¹⁹³ It was attached horizontally, satisfying both Samuel and Rav Ḥuna. Babli Menaḥot ¹ When Jewish worship was forbidden during the Hadrianic persecutions, changing the traditional forms of tefillin ²⁰² Babli Menaḥot ¹⁵⁰ When Jewish worship was forbidden during the Hadrianic persecutions, changing the traditional forms of tefillin ¹⁹⁴ The corrector’s addition should be deleted. Rav Jehudah disqualifies a long stick with a mezuzzah ¹⁹⁵ Rebbi Yose accepts the stick if it truly is permanently affixed. ¹⁹⁶ One of the uprisings against the Romans, cf. Yoma ¹⁹⁷ Away from the outer rim of the door-post. Babli Menaḥot ¹⁹⁸ He requires that the paragraph starting with shema ¹⁹⁹ If there are two doors, and the shema ²⁰⁰ Usually a “house” is a one-room piece. It is then stated that a one-room house needs only one mezuzzah ² And therefore acceptable as unique mezuzzah. ²⁰² Babli Menaḥot

He who dwells outside the Land or dwells in a hostelry in the Land of Israel for thirty days need not put up a mezuzzah²⁰³ 44a.. Longer than that he has to put up a mezuzzah. He who dwells in a rural tower for thirty days has to put up a mezuzzah. He who rents a house from a Jew has to put up a mezuzzah²⁰⁴. Babli Pesaḥim 4a, Bava meṣia` 102a.. He who rents a house from a Gentile has to put up a mezuzzah, and when he leaves he removes it, but from a Jew it is forbidden to act in this way. Rebbi Jacob bar Aḥa in the name of Rebbi Josias, because of what happened. It happened that a person removed and was burying his children. He who dwells dwells in a hostelry outside the Land of Israel for thirty days need not put up a mezuzzah. If he put up, he may not remove it. Jacob bar Aḥa in the name of Rebbi Josias, because of what happened. It happened that a person removed and was burying his children.

footnotes: ²⁰³ Babli Menaḥot ²⁰⁴ The renter is responsible to supply the mezuzzah

²⁰⁵ 1:1, Notes 108–111.Ḥuldat hammulim²⁰⁶, “entrances of cave dwellings” has no linguistic basis and would be superfluous. A possibility is Jastrow’s explanation, “loading and unloading dock for mules”, from מולא, Latin mulus, mula, the mule. is liable for mezuzah. A window, four by four {cubits} wide, in which slaves sit and make wind for their masters are liable for mezuzah. Coops one on top of the other are liable for mezuzah; one steps on the doorstep below²⁰⁷. Rebbi Yose was sorry not to have seen the coop of Rebbi Ilai which he had made according to all rabbis²⁰⁸ according to everybody..

footnotes: ²⁰⁵ These lines are copied in Yoma ²⁰⁶ A direct translation would be “mole of circumcised”, which makes no sense. The explanation of Qorban haEdah ²⁰⁷ If the chicken coops are part of the house and are directly accessible from the doorstep, and the areas of the openings add up to four-by-four cubits. ²⁰⁸ That it was required to have a mezuzah

Tefillin and mezuzzah, which one has precedence? Samuel said, mezuzzah has precedence. Rav Ḥuna said, tefillin have precedence. What is Samuel’s reason? Since it applies on holidays and Sabbath²⁰⁹ are strictly only worn on working days.. What is Rav Ḥuna’s reason? Since it applies to travellers on the Seas and those who cross deserts. A baraita²¹⁰ 14:20. supports Samuel: “A worn-out tefillah one may make into mezuzzah, a worn out mezuzzah one may not make into a tefillah. Why? Because one increases in holiness but may not decrease.”

footnotes: ²⁰⁹ Whereas tefillin ²¹⁰ Soferim