In regard, however,¹ to the Song of David in Samuel² and in the Psalms,³ the Sages have not prescribed a limit;⁴ but a skilled scribe spaces them out symmetrically⁵ according to the beginnings, the middle pauses, and the endings of the verses.⁶ A similar arrangement is also followed throughout the Psalms and in Job and Proverbs.

footnotes: ¹ In contrast to the poems dealt with in the previous Rule. ² 2 Sam. 22. ³ Ps. 18. ⁴ For the number of lines in a column. ⁵ In the form of stichoi. ⁶ This rendering follows the text in M and H.

The scroll of Esther⁷. requires ruled lines⁸ as does the real⁹ Torah,¹⁰ because it is called ‘a scroll’.¹¹

footnotes: ⁷ Which is read on Purim ⁸ To guide the scribe in writing the letters which are suspended from them. ⁹ lit. ‘its truth of’. ¹⁰ Here denotes the Pentateuch. ¹¹ The text corrected by GRA. V has ‘scroll called’. ‘Scroll’ is lit. ‘book’, the word used in Esth. 9, 32. For another reason, cf. Meg. 16b (Sonc. ed., p. 100).

The ten sons of Haman¹² and the kings of Canaan¹³ are written in the form of a half-brick over a half-brick and a brick over a brick.¹⁴ (cf. above XII, 8). Such a structure¹⁵ does not endure.¹⁶ What is implied by ‘such’?¹⁷ Does it indicate a recommendation¹⁸ or an indispensable condition?¹⁹

footnotes: ¹² Esth. 9, 7-9. ¹³ Josh. 12, 9-24. ¹⁴ Like the song of Ha’azinu ¹⁵ In which bricks and half-bricks rest one above the other and do not overlap. ¹⁶ And so is symbolic of the fate of Haman’s sons. ¹⁷ The statement ‘such a structure does not last’. ¹⁸ As the arrangement is only a symbol, a deviation from it would not disqualify the scroll. ¹⁹ A deviation would then lead to disqualification. The answer follows in the next Rule.

R. Jose²⁰ said to R. Ḥanina, the nephew of R. Hoshaiah, ‘Surely you remember that when we were standing in front of the shop of your uncle, R. Hoshaiah, R. Ba’ b. Zabda passed by and we put the question to him, and he replied that the condition was indispensable’.

footnotes: ²⁰ The translation follows GRA and H in agreement with j.Meg. III, 7, 74b. V reads: ‘R. Jose b. Ḥanina, the brother of R. Hoshaiah, R. Abba b. Zabda surrounded thee, and we asked him this, and he said in the name of Rab that the condition was indispensable’.

R. Ḥiyya b. R. Adda of Jaffa, quoting R. Jeremiah in the name of R. Ze‘ira, said: The names of the ten sons of Haman and the word ten²¹ must be recited in one breath.

footnotes: ²¹ Esth. 9, 10.

R. Jose b. Abin said: When they²² are written down, the word ’ish²³, the last word of Esth. 9, 6. must be at the top of the column²⁴ and each we’eth²⁵ at the end [of the lines, a total] of eleven lines,²⁶ on the right and we’eth on the left, the next nine lines having the name on the right and we’eth on the left, while the eleventh line has the name Wayezatha on the right and ‘asereth (ten) on the left. and ‘asereth at the end of the column. Thus, in reading transversely, the columns²⁷ and the ten names), and the left (ten times we’eth and ‘asereth). appear laced and closely corded like transverse lacing [of a web].²⁸ It symbolizes that when [the ten sons] fall there will be no rising for them. The phrase ’aḥar haddebarim … Hammedatha²⁹. was translated by R. Joseph as follows:³⁰ ‘After these things did king Ahasuerus promote Haman the son of Hammedatha the Aggagite, son of Seraḥ,³¹ son of Buza, son of Aflutos,³² son of Deosis,³³ son of Padom,³⁴ son of Ma‘adi,³⁵ son of Be‘alkon,³⁶ son of Antamarus,³⁷ son of Ḥarum,³⁸ son of Hadoram,³⁹ son of Shazar,⁴⁰ son of Nagar,⁴¹ son of Parshandatha,⁴² son of Wayezatha, son of ‘Amaleḳ,⁴³ son of the concubine of Eliphaz the firstborn of Esau; he advanced him and set his seat above all his princes and his servants, because pride goeth before destruction’.⁴⁴

footnotes: ²² The names of Haman’s sons. ²³ Man ²⁴ And at the beginning of the first line. ²⁵ Sign of the defined accusative which occurs ten times, each preceding the names of the ten sons. ²⁶ The first line consisting of ’ish ²⁷ On the right (consisting of ’ish ²⁸ The reading of V is corrupt and the translation follows GRA, N.Y. and Jastrow. ²⁹ Esth. 3, 1, E.V. After these things did king Ahasuerus promote Haman the son of Hammedatha ³⁰ R. Joseph is the reputed author of a later Aramaic translation of the Prophets and Hagiographa. ³¹ A name derived from a root ‘to stink’. The object of the genealogy is to trace Haman, the symbol of the enemies of Jews throughout their history, through a chain of despicable men to Esau, the brother but enemy of the patriarch Jacob. ³² Buza means ‘contempt’, and Aflutos is probably Plutos, a heathen god. ³³ Dionysus (?). ³⁴ Or, Pados (putrid?). ³⁵ Meaning ‘sickness’. ³⁶ The meaning is ‘cunning’. ³⁷ Signifying ‘crushed stones’. ³⁸ Or, Ḥuram, possibly the heathen god Ares. ³⁹ Or, Heridos, i.e. Herod who is known in history as a tyrant. ⁴⁰ Meaning ‘hip disease’ ⁴¹ Or, possibly, Negad (a whip). ⁴² This and the following were also names of two of Haman’s sons. ⁴³ The ancestor of the people who were the first to attack Israel after their exodus from Egypt. ⁴⁴ The last four words come from Prov. 16, 18. The translation of the paragraph embodies most of GRA’s emendations.

R. Ze‘ira said: The waw of Wayezatha⁴⁵ must project like a boat-pole on the river Libruth.⁴⁶ must be longer than the other letters. The ruling is quoted from Meg. 16b (Sonc. ed., p. 99). The river has not been identified.

footnotes: ⁴⁵ Esth. 9, 9. ⁴⁶ i.e. the waw

If a person holds a scroll of the Torah [in order to read it], there is a difference of opinion between two Tanna’im.⁴⁷ One declared that he should open it, look [for the passage which is to be read], roll it up and then say the benediction;⁴⁸ but the other declared that he should open it, look [for the required passage] and say the benediction.⁴⁹). What is the reason?⁵⁰ Because it is written, *And when he opened it, all the people stood up;*⁵¹ and what follows? And Ezra blessed⁵² the Lord, the great God.⁵³ 6. As Ezra opened the scroll and blessed the Lord, so everyone who reads the Torah must have the scroll open when the benedictions are said. Whereby did he proclaim His greatness?⁵⁴. Rab said: He proclaimed His greatness by pronouncing the Ineffable Name.⁵⁵ Raba said: He proclaimed His greatness by the recital of the prescribed benediction. What is the form of the benedictions?⁵⁶ In an assembly of ten⁵⁷ one says, ‘Bless ye the Lord Who is to be blessed’.⁵⁸ In the case of an individual, when he rises early to read in the Torah, he says, ‘Blessed art Thou, O Lord our God, King of the universe, Who hast given us a Torah from heaven, everlasting life from the heights. Blessed art Thou, O Lord, Who givest the Torah’. Then⁵⁹ he rolls up the scroll⁶⁰ and says, ‘Blessed art Thou, O Lord our God, King of the universe, Who hast given us a Torah of truth and hast planted everlasting life in our midst. Blessed art Thou, O Lord, Who givest the Torah’.⁶¹

footnotes: ⁴⁷ On the question whether the prescribed benedictions should be said while the scroll is open or rolled. ⁴⁸ Were one to say it while the scroll is open, people might erroneously assume that the benediction is written in the Torah (Meg. 32a, Sonc. ed., pp. 192f). ⁴⁹ Because nobody could be so ignorant as to be unaware that the benedictions do not form a part of the text of the Torah (Meg. loc. cit. ⁵⁰ That the scroll must be open when the benediction is said. ⁵¹ Neh. 8, 5 referring to the scroll of the Torah. ⁵² i.e. he said the prescribed benedictions. ⁵³ ibid. ⁵⁴ As implied in the words the great God ⁵⁵ The Tetragrammaton. ⁵⁶ Before and after the reading in the Torah. ⁵⁷ A minimum of ten males over the age of thirteen is required for congregational worship. ⁵⁸ And then follow the benedictions given later for an individual in private reading. ⁵⁹ At the conclusion of the reading. ⁶⁰ This is a unanimous ruling. It is upheld even by the Rabbi who maintained that the scroll must be open when the first benediction is said. ⁶¹ The benedictions now in use are shorter (P.B., p. 147).

Similarly when one reads from the Prophets,⁶² which is read after the conclusion of the prescribed section of the Torah. a benediction is said as follows: ‘Blessed art Thou, O Lord our God, King of the universe, Who hast chosen good prophets, and hast found pleasure in their words which were spoken in truth. Blessed art Thou, O Lord, Who hast chosen the Torah and Moses Thy servant, and Israel Thy people, and the prophets of truth and righteousness’.⁶³, the noun being preceded by he, the definite article. This is the version adopted by the Sefaradim, while the Ashkenazim omit the article (cf. P.B., p. 149).

footnotes: ⁶² The hafṭarah ⁶³ Wehaẓẓedeḳ

And at the end [of the reading of the portion from the Prophets], one says the following benedictions: ‘Blessed art Thou, O Lord our God, King of the universe, Rock of all worlds, righteous through all generations, O faithful God, Who sayest and doest, Who speakest⁶⁴, without the article, as in the current version (P.B., loc. cit.). and fulfillest, all Whose words are truth and righteousness’. The people forthwith stand and say:⁶⁵ ‘Faithful art Thou, O Lord our God, faithful are Thy words, ever faithful, living and enduring are Thy name and remembrance; and do Thou reign⁶⁶ continually over us for ever and ever’. This point⁶⁷ is one of the disagreements between the scholars of the East and West; the former give the response⁶⁸ while sitting and the latter while standing. But wherever two Tanna’im or two ’Amora’im differ, and we are not certain with whom the halakah agrees, we follow him who maintains the stricter view. How much more then must we, in regard to the praise⁶⁹ of the Life of all the worlds,⁷⁰, I, p. 85.] which is a matter of the heart,⁷¹ (revealed), M and H taluï (dependent). teach our disciples as the rule to be practised that the halakah is in agreement with him who upholds the stricter view;⁷² as Scripture states, The Lord hath made every thing for His own purpose.⁷³

footnotes: ⁶⁴ V reads medabber ⁶⁵ This is not the present usage when the reader proceeds to say the benedictions mentioned in Rule 11. ⁶⁶ So GRA. V reads ‘He will reign’, H ‘Thou wilt reign’. ⁶⁷ Whether the benediction is to be said while sitting or standing. ⁶⁸ To the reader, with the benediction. ⁶⁹ The benedictions. ⁷⁰ [On this designation of God, cf. Marmorstein, The Old Rabbinic Doctrine of God ⁷¹ V reads galuï ⁷² Following the emended text of GRA. ⁷³ Prov. 16, 4. There is consequently all the more reason why the stricter view should be followed, viz. that the blessings and praises of God be said while standing.

After that⁷⁴ the mafṭir resumes his recital⁷⁵ and says, ‘Faithful art Thou, O Lord our God, and faithful are Thy words, and not one of Thy words shall return void, for Thou art a faithful⁷⁶ God and King. Blessed art Thou, O Lord, the God Who art faithful in all Thy words’.

footnotes: ⁷⁴ After the people have concluded their benedictions (see the preceding Rule). ⁷⁵ lit. ‘subject’. ⁷⁶ The current version adds ‘and merciful’ (P.B., p. 149).

‘Comfort,⁷⁷. The version now in use (P.B., loc. cit.) reads ‘have mercy’ instead of ‘comfort’ (GRA emends accordingly), and ‘O Lord our God’ and ‘Thy city’ are omitted. O Lord our God, Zion Thy city, for it is the home of our life, and save her that is grieved in spirit speedily, even in our days. [40b] Blessed art Thou, O Lord, Who makest Zion joyful through her children.’

footnotes: ⁷⁷ This is the continuation of the benedictions after the hafṭarah

‘Gladden us, O Lord our God,⁷⁸ with Elijah the prophet, Thy servant, and with the kingdom of the house of David, Thine anointed. Soon may he come and rejoice our hearts. Suffer not a stranger to sit upon his throne, nor let others any longer inherit his glory; for by Thy holy name Thou didst swear unto him, that his light should not be quenched for ever. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: the Lord is our righteousness.⁷⁹ Blessed art Thou, O Lord, Who causest the horn of salvation to flourish for Thy people Israel.’⁸⁰

footnotes: ⁷⁸ From ‘with Elijah’ to ‘swear unto him’ is represented in V by ‘etc.’ M and H cite the benediction in full. ⁷⁹ ‘In his days … righteousness’ is a quotation from Jer. 23, 6 and is now omitted from the benediction. ⁸⁰ The present custom (in accordance with Pes. 117b, Sonc. ed., p. 603) is to conclude, ‘Blessed art Thou, O Lord, the Shield of David’.

‘For the Torah, [for the divine service],⁸¹ for the prophets and for this holy⁸² … which Thou, O Lord our God, hast given us for holiness and for rest, for honour and for glory. For all these things, O Lord our God, we thank Thee, and continually bless⁸³ Thy name, O God of our salvation. Blessed art Thou, O Lord, Who sanctifiest Israel and such and such a day.’⁸⁴ An exception is made on the Sabbath when ‘Israel’ is not mentioned in the conclusion but only ‘Who sanctifiest the Sabbath’; because the Sabbath preceded Israel, as it is written, For in six days the Lord made heaven and earth, and on the seventh day He ceased from work and rested,⁸⁵ and it is further said, See that the Lord hath given you the sabbath,⁸⁶ XVI, 29. The Sabbath was instituted at the creation of the world, and the use of the definite article in the second quotation indicates that it was a well-known institution at the time. The Festivals, on the other hand, were ordained after the people of Israel came into existence. which implies that the Sabbath had already been in existence.

footnotes: ⁸¹ M and H insert this phrase which is included in P.B. ⁸² The ‘Sabbath’ or the name of the Festival is inserted here; and when a Festival coincides with the Sabbath both are mentioned. ⁸³ The P.B. version reads, ‘Thee, blessed be Thy name by the mouth of every living being continually and for ever’. ⁸⁴ For ‘such and such a day’ the name of the Festival is inserted. ⁸⁵ Ex. 31, 17. ⁸⁶ ibid.