Megillah3

1MISHNAH: The people of a town who sold the town plaza [The town plaza has some holiness since it is the place of public prayer in times of draught (Ta`aniot2:1).] buy with the proceeds a synagogue [The sanctity of the synagogue as permanent place of prayer is greater than that of the town plaza. The general principle is that if an object of holiness was sold, the proceeds have to be used to buy an object of greater holiness.] , a synagogue they buy an Ark [The (movable) chest in which the Torah scrolls are kept.] , an Ark they buy ribands [The bands, in Germany called wimpels and elaborately decorated, which are used to tie the Torah scrolls.] , ribands they buy books [Texts of Prophets and Hagiographs.] , books the buy a Torah [Torah scrolls qualified to be read in public.] . But if they sold a Torah they may not buy books, books they may not buy ribands, ribands they may not buy an Ark, an Ark they may not buy a synagogue, a synagogue they may not buy a town plaza. The same holds for their excess [Excess money after the replacement has been bought does not lose its sanctity and may not be used for profane purposes.] .

2HALAKHAH: “The people of a town who sold the town plaza,” etc. Rebbi Joḥanan said, this is Rebbi Menaḥem ben Rebbi Yose’s, for Rebbi Menaḥem ben Rebbi Yose said, the town plaza has holiness since one brings a Torah scroll and reads from it in public [The town plaza has some holiness since it is the place of public prayer in times of draught (Ta`aniot2:1).] . But following the Rabbis one treats it like a distance of four cubits [As explained in the next paragraph, one may pray everywhere if one is at a distance of 4 cubits from bad smells, excrement, etc. Since the public square is used for prayer on very rare occasions, it is treated as a place of occasional prayer which has no intrinsic sanctity. Babli 26a.] .

3[This is copied from a longer discussion in Berakhot3:5 (6d line 60, Notes 251–252,ב).] Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat> [The text <from <i>Berakhot] > is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits [In the Tosephta (Berakhot2:19), the language is more restrictive: “A person should not urinate at the place where he prays unless he removes himself four cubits. Once he urinated he should not pray unless he removed himself four cubits. If it is dry or absorbed (in the earth) it is permitted.” This text is the basis of the discussion of the Babli 27b but not of the Yerushalmi.] . Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there [And there is no place in the world where he could pray. The Babli (Berakhot25a) explicitly rules out this argument and states that one is forbidden only at a place where certainly somebody urinated and the moisture is still recognizable.] .

4The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue [In a different place or neighborhood. If the synagogue was destroyed and has to be rebuilt on its plot or nearby, the old stones have to be re-used if at all possible.] ? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad [The ruling is not invariable religious law, but an ad hoc ruling at a time when the Christian government of the Roman Empire tried to eliminate Jewish settlement in the Holy Land.] . Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden [The ruling is not invariable religious law, but an ad hoc ruling at a time when the Christian government of the Roman Empire tried to eliminate Jewish settlement in the Holy Land.] . Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House [2K. 25:9.] , that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem [While this refers to Jerusalem in post-Herodian times (Babli Ketubot105a) and the verse describes the destruction of the first Temple, this should not be considered an anachronism. Since the verse is formulated as part of Scripture, it is meaningful outside of time and space.] . As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished [2K. 8:4.] . Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it [He would have to be asked to vote on the sale of the property. Babli 26a/b,27a.] . But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own [Tosephta 2:17. In the Babli 26a it is the synagogue of the metal smelters, a local guild, so no far-away person may have a say in it. Therefore their vote is undisputed.] . So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam [A formula to confirm an oath, Phoenician for qorbān; cf. Introduction to Tractate Nedarim.] that I shall not enter this house and it was turned into a synagogue. [Mishnah Nedarim9:2. Since the Mishnah states that this vow may be dissolved, it confirms that the dedication of profane building turns it into a synagogue.] ” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll [A Torah scroll.] or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified [The rules for dedication of real estate and of movables are identical.] .

5[Copied from Yoma3:6, Notes 120–126.] From which moment on are vessels of Temple service holy? Immediately [Is a declaration of intent to use the vessel in the Temple the equivalent of a formal dedication and donation to the Temple, or not? Since the contents of a sacred vessel automatically become holy, in the second case the holiness of the vessel and its power to convert profane to sacral start at the same moment.] or at the moment of use? If you are saying immediately, it is understandable. If you are saying at the moment of use, simultaneously they become holy and make holy. One can understand for those of Moses which became holy by the anointing oil and the blood [Before they were actually used. This is an action, not a declaration of intent.] . But those of Solomon simultaneously became holy and made holy. When they entered the Land they transferred from Moses’s to Solomon’s [But first to the Tabernacle at Shiloh.] . If none of Moses’s was available, they simultaneously became holy and made holy. When they returned from the Diaspora, they transferred from Solomon’s [The vessels given by Cyrus from the treasury of Babylon.] to theirs. If none of Solomon was available, they simultaneously became holy and made holy.

6[Copied from Yoma, not approppriate here.] Stones quarried for a corpse are forbidden for usufruct [Since a grave and its appurtenances are forbidden for usufruct.] . For a corpse or a living person [Babli Sanhedrin48a: A mausoleum built for a person still living is permitted for usufruct.] they are permitted for usufruct. If somebody throws an implement near the bier of a corpse, within four cubits [of him] [Corrector’s addition, not in Yoma, To be deleted as unjustified.] it is forbidden for usufruct; anything outside four cubits is permitted for usufruct.

7All appurtenances of the synagogue are like the synagogue [In that they become dedicated to sacral use by being used the first time. Tosephta 2:13.] . The bench [Latin subsellium.] and the arm-chair [Greek κλιντήρ.] are like the synagogue. The cover over the Ark is like the Ark. Rebbi Abbahu gave a jacket under the curtain [Latin vellum.] . Rav Jehudah in the name of Samuel: The podium [Where the public Torah reading is performed. Babli 32a; cf. Meïri and Rosh ad loc.] and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern [It is difficult to know how this was pronounced. In Mishnah Kelim16:7 אנלגין, Greek ’αναλογεῑον.] does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rebbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rebbi Immi, who told him, I am saying that they stipulated this from the start. Rebbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements [To confirm that it is possible to stipulate before an implement is given to the synagogue that it may be used for specified profane purposes as long as these do not interfere with the intended sacral use. Nevertheless if the implement is sold, the rules of tHe Mishnah do apply.] .

8“Ribands they buy books [Texts of Prophets and Hagiographs.] .” Even for ribands of Torah and Ḥumash [Scrolls containing a single book of the Pentateuch which cannot be used for public readings.] one buys Prophets and Hagiographs.

9“Books, they may not buy ribands.” Even from Prophets and Hagiographs one may [not] buy ribands for Torah or Ḥumashim. One ties a Torah with ribands of Torah, Ḥumashim with ribands of Ḥumashim, [Prophets with ribands of Prophets]; Torah and Ḥumashim with ribands of Prophets and Hagiographs, but not Prophets and Hagiographs with ribands of Torah and Ḥumashim. One may put a Torah on top of a Torah, Ḥumashim on top of Ḥumashim, Torah and Ḥumashim on top of Prophets and Hagiographs but not Prophets and Hagiographs on top of Torah and Ḥumashim. Rebbi Jeremiah in the name of Rebbi Ze`ira: The Tanna fled from Torah and Ḥumashim [He does not address the problem whether a wimpel used for a single Ḥumash may be used for a complete Torah scroll and vice versa. A partial answer is given in the Babli 27a.] .

10One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together [While the sanctity of Torah is greater than that of the other parts of the Bible, one may write an entire Bible together, but not a Torah together with the portions of the prophets read as weekly Haftarah. Babli Bava Batra13b.] . Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity [Since the Ḥumashim may be put together to form a complete Torah, they could not have lost their sanctity by being split.] . Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah [Babli Giṭtin60a.] . But was it not stated: [This indicates how deficient a book may be and still be used in public.] It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day [Lev. 9:1.] , in Numbers up to it was when the Ark travelled [Num. 10:35.] ? This Ursicinus [Legate of the Emperor Gallus.] set fire to the Torah of the Sennabarites [From a place near Tiberias.] . They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

11“The same holds for the excess.” From what the administrators of charity collected [Since charity money is given as a religious obligation, it acquires sanctity which makes illegitimate use sinful until the money is delivered to an entitled recipient. Cf. Babli 27a.] . As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira [Since he was a direct student of R. Ḥiyya bar Abba, his opinion probably is that of his teacher.] said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed [Halakhah 1:6, Note 130. Babli Arakhin 6a.] .

12MISHNAH: One does not sell public property to a private person because one diminishes its sanctity [Since the King’s splendor is the multitude of people(Prov.14:28).] , the words of Rebbi Meïr. They said to him, if this be so, then not even from a large town to a small town.

13HALAKHAH: Three from a synagogue act for the synagogue, seven from a town act for the town. Where do we hold? If they accepted it, even one; if they did not accept, even many. But we hold in the normal case [In order to legally act for a synagogue or a town, the heads have to be duly elected by the membership of the synagogue or the inhabitants of the town. The normal case is to elect a board of 3 members to run the affairs of a synagogue and a board of 7 as town council.] .

14A person from one town who pledged [For charity.] in an other town gives with them. The people of one town [As an organized group with a known administrator of charity who can be trusted to collect all pledges.] who pledged in an other town give at their place. Rebbi Ḥiyya in the name of Rebbi Joḥanan, like these benches [This most probably either is misspelling for סִיפסרא “broker”, or it stands for this word by a dialectal change of liquids. The brokers from Maon formed a distinguished group in Tiberias and therefore pay their pledges in Maon.] of Maon. As the following: Rebbi Ḥelbo was preaching in Sepphoris. He pledged there. He came and wanted to give here [In Tiberias.] . Rebbi Immi said to him, you are a single person [And you have to pay in Sepphoris.] .

15If somebody [Either a Jew or a Gentile “friend of the synagogue”.] makes a light or a candelabrum for the synagogue, as long as the name of their owner is not forgotten, one is not empowered to change them to another place; if the name of their owner is forgotten, one is empowered to change them to another place. Rebbi Ḥiyya in the name of Rebbi Joḥanan: if the owner’s name was engraved on it, it is as if the name of their owner is not forgotten. Antoninus [For this and the following cf. Halakhah 1:13 Notes 489 ff.] made a candelabrum for the synagogue. Rebbi heard and said, praise to God Who inspired him to make a candelabrum for the synagogue. Rebbi Samuel ben Rav Isaac asked, what did Rebbi say? Praise to God or praise to our God? If he said praise to God, this implies that Antoninus did not convert; if he said praise to our God this implies that Antoninus did convert.

16[This is copied from Halakhah 1:13. The corrector’s additions only make it a copy; this shows that from the start it was intended as a reference and not a stand-alone text.] [There are indications implying that Antoninus converted; there are indications implying that Antoninus did not convert.] One saw him walking with a house shoe on the Day of Atonement, what do you infer since even God-fearing people go outside thus. Antolinus said to Rebbi, can I eat from the Leviathan in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it. When he heard this, he went and circumcised. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked, and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. [And why is his name Naḥum the holiest of holies? Because he never in his life looked at the figure on a coin.] This implies that Antolinus converted. The statement of the rabbis implies that Antolinus did (not) convert., as Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar said: When in the Future World the proselytes come, Antolinus comes at the head of all of them.

17May one write two or three words from a verse [Is it permitted to use parts of verses to make a point in a letter, implying that the words were written without the required ruled lines and not in square script. Instead of a reasoned answer it is pointed out that not only did Amoraim of all generations use biblical quotes in their letters but also that they did not adhere closely to the text.] ? Mar Uqba sent a letter to the Head of the Diaspora who went to sleep and got up with song: Israel, do not enjoy like the Gentiles [Hos. 9:1.] . Rebbi Aḥa wrote, the remembrance of the just is a blessing [Prov. 10:7.] . Rebbi Ze`ura wrote, Joash the King did not remember [2Chr. 24:22.] . Rebbi Jeremiah sent a letter to Rebbi Jehudah Nesia, to hate your lovers, to love your hater [2S. 19:10. The order of the quotes is inverted.] . Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi judged Tamar. She went and complained about them to the prefect [Greek ’ανθύπατος.] of Sepphoris. They sent and wrote to Rebbi Abbahu [Who was Rabbi of Caesarea Philippi, residence of the prefect’s superior. The judgment rendered by the three rabbis could be interpreted by the Roman authorities as an act of rebellion, usurping the role of Roman criminal courts. Since the Talmudim do not indicate that the rabbis were killed or jailed, R. Abbahu must have been more successful than he indicates in his letter.] , who wrote back to them, (twice) [already] [The reading of the (scribe) has to be preferred over that of the [corrector].] we pacified the three informers [Reading delatores with Graetz.] , the well born, the well learned, and Tarshish, Eutokos, Eumathes, Thalassios [Conjectured name.] ; but the rebellious Tamar remains in her rebellious state; we tried to soften her but in vain did one smelt to refine [Jer. 6:29.] . Rebbi Mana sent a letter to Rebbi Hoshaia ben Rebbi Shammai, your beginnings were small, your future may be much expanding [Job8:7. In the second half of the verse, the word order and spelling are changed.] .

18Rebbi Joḥanan, it does not apply [Mishnah 3 and Mishnah 2 contradict one another; if Mishnah 2 is confirmed then Mishnah 3 cannot apply. Mishnah 2 prohibits selling public property in a way which reduces its sanctity; the Mishnah 3 cannot permit selling it when its sanctity is certainly diminished, even if the buyers are not individuals. Not even R. Meïr’s prescription conforms with Mishnah 2. The answer must be that Mishnah 2 does not apply to real estate, only to the contents of public buildings, including the Torah scrolls.] . Where do we hold? If following Rebbi Meïr, one may sell a synagogue only conditionally. If following the rabbis, one may sell it permanently except for four things! Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it for a Torah scroll.

19MISHNAH: One may sell a synagogue only on the condition that they could take it back any time they so desire, the words of Rebbi Meïr. But the Sages are saying that one may sell it permanently except for four things [They exclude the (thermal) bath house and the (cold) ritual bath because people stand there naked, and tannery and urinal because of the bad smell. Both are considered inappropriate for what had been a place of worship.] , a bath house, a tannery, a ritual bath, and a urinal. Rebbi Jehudah says, one sells it as a courtyard [It can be sold unconditionally as building plot.] and the buyer may use it as he pleases. In addition, Rebbi Jehudah said, in a destroyed synagogue [Collapsed, destroyed by fire, or otherwise unusable.] one does not eulogize, nor twine ropes, nor set in it traps, nor on its roof lay out produce [For example to make raisins or fig cakes.] , nor use it as a short-cut [Latin compendiarium(iter).] , for it is said [Lev. 26:31.] , I shall lay waste your holy places, they are in their holiness even if laid waste. If grasses are growing there one shall not tear them out because of the bad feeling [People should feel badly enough in seeing weeds grow that they raise the money to rebuild the synagogue.] .

20HALAKHAH: This you are saying for a private synagogue. But for a public synagogue it is forbidden even if it is built up [For an existing private synagogue the owner can give permission for use. For a public one there is nobody who would have the authority to give permission.] . Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan was cursing women who hung their clothing in the air of the study hall.

21Samuel said, if he entered without intending to use it as a short-cut he may use it as short-cut [If somebody enters for a legitimate reason, if then he leaves he may use the exit closest to his destination even if his total path then shows that he shortened his route by passing through the house of study. Babli 29a.] . It was stated [Tosephta 2:18, Babli 28a.] : “One may not behave unbecomingly in synagogues and houses of study. One neither eats nor drinks in them, nor takes walks in them, nor sleeps in them, nor enters into them because of the sun in summer or because of the rain in winter, but one studies and preaches in them.” Rebbi Joshua ben Levi said, synagogues and houses of study are for the sages and their students [He disagrees with the Tosephta and permits Sages and students to use synagogues and houses of study as dormitories. Babli 28b.] . Rebbi Ḥiyya, Rebbi Yasa were received in the synagogue. [They are reported to have taught at many different places. When they were traveling they stayed at synagogues.] Rebbi Immi commanded to the teachers, if a person comes to you who is dirtied by study [If it is clear that he studied, even if not at the level of any degree.] , accept him and his donkey and his implements. Rebbi Berekhiah went to the synagogue of Bet-Shean. He saw a man washing his hands and feet from its pail. He told him, it is forbidden to you. On the next day this man saw him washing his hands and feet from its pail. He said to him, Rabbi, to you it is permitted and to me it is forbidden? He answered him, yes. He asked, why? He said to him, so says Rebbi Joshua ben Levi: synagogues and houses of study are for the sages and their students. These fore-courts, may one pass through them [Even though one may not take a short-cut through a synagogue or a house of study, what is the rule about the surrounding real estate?] ? Rebbi Abbahu passed through its fore-court. Is it permitted [Does the act of R. Abbahu show that fore-courts may be used as short-cuts?] ? Rebbi Zachariah the son-in-law of Rebbi Levi said, the teacher was intimidating and if Rebbi Abbahu had not passed through he would not have let go the children [In this version, the fore-courts have the same status as the houses of study themselves and may be used as short-cuts only if one enters for a legitimate reason.] .

22MISHNAH: If the New Moon of Adar falls on a Sabbath, one reads the paragraph of Šeqalim [The Mishnah follows the Palestinian rule that one never reads from more than one Torah scroll in the morning service of Sabbaths and holidays. The rule is that one interrupts the regular sequence of Torah readings (in the 3½ year cycle) and reads the paragraph about Šeqalim (Ex. 30:11–16) on or just preceding the start of Adar (in an intercalary year, Adar II), then about Amaleq (Deut. 25:17–19) on the Sabbath preceding Purim, about purification through the ashes of the Red Cow (Num. 19:1–22) on the Sabbath after Purim and about the coming Passover (Ex. 12:1–20) on the Sabbath preceding or on the New Moon of Nisan. Since 7 readers have to be called and each of them has to read at least three verses, in most cases this means that the paragraph has to be read several times.] . If it falls on a weekday one precedes it and interrupts the next Sabbath [One interrupts with the special readings and returns to the regular reading cycle. Between Šeqalim and Purim there always is one regular reading; between Purim and Nisan there may or may not be a regular reading.] .

23HALAKHAH: Rebbi Levi in the name of Rebbi Simeon ben Laqish. The Holy One, praiuse to Him, saw that the evil Haman in the future would weigh his money against Israel. He said, it is better that my children’s money should precede this evil one’s money. Therefore one precedes and reads the paragraph about Šeqalim [From Chapter 1:7, Note 121.] .

24What does one read if it [The New Moon of Adar.] falls on a Friday? Rebbi Ze`ira says, one reads earlier [The Sabbath preceding. Babli 30a.] . Rebbi Ila, Rebbi Abbahu in the name of Rebbi Joḥanan: one reads later [The Sabbath following. Babli 30a.] . Rebbi Ze`ira was looking at him. He said to him, why are you looking at me? I said to you from tradition, and you are saying an opinion [R. Ila quotes R. Joḥanan while R. Ze`ira holds his opinion as a logical inference from Mishnah 5.] ; why are you looking at me? A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze`ira: What is the first week? Any in which the New Month of Adar falls, even on Friday. What Samuel stated supports Rebbi Ila: What is the second week [The problem is that as they are formulated Mishnaiot 5 and 6 contradict one another. Mishnah 5 states that if Šeqalim is read before the day of New Moon then on the next Sabbath one reads a section in the regular sequence of Torah reading while Mishnah 6 supposes that one reads the 4 extra paragraphs (Note 92) one after the other without interruption and only afterwards returns to the regular readings. This is possible only if Šeqalim is read later and justifies R. Joḥanan. Babli 30a.] ? Any in which Purim falls, even on Friday. Rav Naḥman bar Jacob asked, think of it if the Fifteenth fell on a Sabbath? You may not read in the Esther scroll since one reads in Hagiographs only after afternoon prayers [It seems from the old Midrash collections that after the Torah reading in the afternoon of the Sabbath one read a Haftara from Hagiographs, while in the morning the public reading after the Torah reading had to be from Prophets.] . Could they not read remember [The reading Deut. 25:17–19.] ? He said to him, so says Rav, these days are remembered and executed [Esth. 9:28.] , that the remembrance precedes the execution. Rebbi Abba the son of Rebbi Pappai asked, think of it if the Fourteenth fell on a Sabbath? Does not the remembrance precede the execution [If one reads about Amaleq on the 14 and then, because the Scroll cannot be read on the Sabbath one reads it on the 15, Rav’s condition is satisfied.] ? He said to him, was this not already contradicted, it cannot happen [In the computed calendar; Chapter 1 Note 89.] . And if it could happen it would be belated for towns [Since it was determined that the Scroll may not be read after the appointed time (Chapter 1 Note 12), one would have to read the Scroll in towns on the 12th or the 13th.] .

25MISHNAH: On the second, remember [The Mishnah follows the Palestinian rule that one never reads from more than one Torah scroll in the morning service of Sabbaths and holidays. The rule is that one interrupts the regular sequence of Torah readings (in the 3½ year cycle) and reads the paragraph about Šeqalim (Ex. 30:11–16) on or just preceding the start of Adar (in an intercalary year, Adar II), then about Amaleq (Deut. 25:17–19) on the Sabbath preceding Purim, about purification through the ashes of the Red Cow (Num. 19:1–22) on the Sabbath after Purim and about the coming Passover (Ex. 12:1–20) on the Sabbath preceding or on the New Moon of Nisan. Since 7 readers have to be called and each of them has to read at least three verses, in most cases this means that the paragraph has to be read several times.] . On the third, red cow. On the fourth, this month is for you [The Mishnah follows the Palestinian rule that one never reads from more than one Torah scroll in the morning service of Sabbaths and holidays. The rule is that one interrupts the regular sequence of Torah readings (in the 3½ year cycle) and reads the paragraph about Šeqalim (Ex. 30:11–16) on or just preceding the start of Adar (in an intercalary year, Adar II), then about Amaleq (Deut. 25:17–19) on the Sabbath preceding Purim, about purification through the ashes of the Red Cow (Num. 19:1–22) on the Sabbath after Purim and about the coming Passover (Ex. 12:1–20) on the Sabbath preceding or on the New Moon of Nisan. Since 7 readers have to be called and each of them has to read at least three verses, in most cases this means that the paragraph has to be read several times.] . On the fifth one returns to the regular sequence. One interrupts [The regular sequence of readings is interrupted for any special occasions (when in the Babylonian rite usually a second Torah scroll is used).] for everything, for New Months, for Ḥanukkah, and for Purim, on fast days, and for bystanders [To support the local priests who went serving in the Temple; Ta`aniot 4:1 Note 4, 4:2, Note 77.] and on the Day of Atonement.

26HALAKHAH: Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not interrupt between Purim and cow. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: One does not interrupt between cow and this month [Babli 30a.] . Rebbi Levi said, a sign for these paragraphs, “between these cups, he may drink if he wants to drink; between the third and the fourth he may not drink. [Babli 30a. The Babli points out that the tradition of R. Ḥama bar Ḥanina contradicts that of R. Ḥiyya bar Ashi if Purim falls on Thursday and therefore the first of Nisan falls on the Sabbath.] ” Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina, it would have been logical that this month should precede cow since the Tabernacle was erected on the First of Nisan and the cow was burned on the Second [Seder Olam Chapter 7.] . Why does cow precede? Because it is the purification of all of Israel.

27[This is from Ta`aniot 4:1, Notes 54–56.] Jeremiah the Scribe asked before Rav Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rebbi Ḥelbo said before Rebbi Immi: The Mishnah says so: “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.”

28Isaac the trader asked Rebbi Isaac: What does one read on a New Moon that falls on Ḥanukkah? He said to him: Three for the New Moon and one for Ḥanukkah. Rebbi Phineas, Rebbi Simon, Rebbi Abba bar Zamina brought it in the name of Rebbi Eudaimon of Haifa: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon. Bar Shelemiah the scribe asked Rebbi Mana: Think of it, if the New Moon of Ḥanukkah falls on a Sabbath, do not seven read? How can you say, to tell you that the fourth one comes only because of the New Moon? He said to him: That is a true question of a scribe.

29MISHNAH: On Passover one reads the section about holidays in Leviticus [Lev. 23:1–44.] . On Pentecost, seven weeks [Deut. 16:9–12 to be repeated five times.] . On New Year’s Day, in the Seventh month on the First of the month [Lev. 23:23–25 to be repeated five times.] On the Day of Atonement, after the death [Lev. 17:1–34.] On the first day of Tabernacles one reads the section about holidays in Leviticus; on the remaining days about the sacrifices of the holiday [The appropriate verses from Num. 29:17–39.] .

30HALAKHAH: “On Pentecost, seven weeks.” There are Tannaim who state, in the third month [Ex. Chapters 19–20. While Pharisaic and Sadducee traditions differ about the date of Pentecost, both are in agreement that the holiday celebrates the anniversary of the theophany of Sinai and the giving of the Ten Commandments, the theme of these Chapters. Tosephta 3:5.] “And on New Year’s Day, and in the Seventh month [In this version the reading is Num. 29:1–5.] .” There are Tannaim who state, and the Eternal counted Sarah [Gen. Chapter 21. The reading is appropriate because v. 21:17 states that a person is judged only by his state at the moment of judgment; if he is repentant then his prior misdeeds are disregarded; a proper reading for the Day of Judgment. Tosephta 3:6 For the Babylonian rite, Babli 31a.] . “On the Day of Atonement, after the death. On the first day of Tabernacles one reads the section about holidays in Leviticus; on the remaining days about the sacrifices of the holiday.” Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, to teach you that the world only exists by the sacrifices.

31[From Ta`aniot 4:2, Notes 134–139.] There, we stated: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love” All three are in one verse: I shall put My word in your mouth, that is Torah. By the shadow of My hands I shall cover you, these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written, how precious is Your grace, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth, these are the sacrifices, and to say to Zion, you are My people. Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, and to say to Zion, you are My people. There, we stated: “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse, judge truth and law of peace in your gates.

32MISHNAH: On Ḥanukkah, about the princes [Num. 7:12–59 (-89), on each day of Ḥanukkah one reads the princes’ offerings for that day of the dedication of the Tabernacle.] . On Purim, Amaleq came [Ex. 17:8–16.] . On New Moons, on the start of your months [Num. 28:11–15.] . For the bystanders, the Creation [On each day of the week one reads the corresponding day of Creation; Gen. 1:1–2:3.] . On fast days, blessings and curses [Either Lev. 26:3–46 or Deut. Chapter 28.] . One does not interrupt curses, but one person reads them entirely. On Monday, Thursday, and Sabbath afternoon one reads regularly but they may not count it in the series [One reads the start of the portion to be read on the next Sabbath; this has no influence on the text to be read on the Sabbath.] , as it is said [Lev. 23:44.] , Moses spoke to the Children of Israel about the holidays of the Eternal; the obligation is that each one be read in its time.

33HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach [Prov. 3:11. Babli 31b. The entire paragraph is more or less reproduced in Soferim 12:1–6.] , do not split it into many thorns [An untranslatable pun, identifying the roots קוּץ “to be repelled” (Accadic קצצ “to be enraged”) and קוֹץ “thorn” (without obvious cognate).] . Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason [He rejects the homiletic reason given by preachers (accepted in the Babli 31b) and points to a simple technicality which makes stopping during the reading of the curses impossible.] but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses [The curse formulas Deut. 27:15–26.] which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy [Either Lev. 26:3–46 or Deut. Chapter 28.] . Rebbi Jonathan the scribe of Gufta came down here [To Tiberias.] ; he saw Bar Abuna reading the Song of the Well [Num. 21:17–20.] and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea [Ex. 15:1–19.] , and the Ten Commandments, and the curses [in Leviticus and the curses] [The addition by the corrector is questionable since the Babli requires benedictions only for the text of Lev. and excludes that of Deut.] in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear [The topic never came up in his studies.] . It seems reasonable for the Ten Commandments [The special treatment accorded here to the Song on the Sea and the Ten Commandments may be the reason for the Ashkenazic custom to stand during the recitation of these texts; a custom otherwise unexplained.] . Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy [The last 8 verses, Deut. 34:5–12, about Moses’s death and its aftermath, which are ascribed either to Joshua or to Moses who wrote them by Divine command without separation of words. Babli Bava batra 15a.] need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after [The original Palestinian usage was that a benediction was recited before the start of the Torah reading (“Who choose us from all peoples and gave us His Torah”) and after the end (“Who gave us His Torah”) recited, respectively, by the first reader before and the last reader after his reading. Separate benedictions for every reader, which make all the preceding discussion unnecessary, are Babylonian usage. It follows that the benedictions mentioned here for the Song on the Sea, the Ten Commandments, and Blessings and Curses, must be different from the beginning and ending benedictions.] ? But it is needed for a New Moon which falls on a Sabbath [Since the reading has only 5 verses (Note 123) it cannot be split; the text has to be recited seven times. Since starting and finishing readers read the same text, it remains questionable why they should differ in their benedictions.] .

34[Soferim 12:8–12.] Rebbi Yose ben Rebbi Abun said, in the Levites’ song they should not have less than six readings [The song Mosis (Deut. 32:1–43), parts of which are sung during the presentation of the musaf sacrifice of Sabbath has to be split into six parts, to be sung during six consecutive Sabbaths.] ; its mnemonic is hazayu laḵ [The starting letters of verses 1,7,13,19,29,40 which determine the text to be sung. Babli Roš Haššanah 31a.] . Rebbi Ze`ira, Rebbi [Read “Rav”.] Jeremiah in the name of Rav: [the Song on the Sea] and Deborah’s song are written space on brick and brick on space [These songs have to be written etc. Babli 16b.] . The ten sons of Haman [Esth. 9:7–10.] and the kings of Canaan [Jos. 12:9–24.] are written space on space and brick on brick [These songs have to be written etc.] , since any such building will not stand. How is that, as meritorious act or as impediment [If they are written differently, may the scroll be used in public service or not?] ? Rebbi [In Soferim 13:4: R. Yose bar Ḥanina the brother of Rebbi Hoshaia said …] said to Rebbi Ḥanania the son of Rav Hoshaia’s brother, do you remember when we were standing in front of your uncle’s store that Rebbi Abba bar Zavda passed by and we asked him when he said in the name of Rav: an impediment?

35Rebbi Ḥiyya the son of Rebbi Ada from Jaffa in the name of Rebbi Ze`ira: One has to recite them in one breath together with “the ten sons of Haman. [Verses 9:6–9 together with the first three words of v. 10 have to be recited in one breath. Soferim 13:5, Babli 16b.] ” Rebbi Yose ben Rebbi Abun said, one has to write ish at the top of the column and the at the end [The last word of Esth. 9:6 has to be on top of a column of 11 lines, under it the names of the ten sons of Haman. Otherwise the lines are empty except for the word ואת at the right end of the line for the first 10 lines. In contrast to what is prescribed here on the 11th line one currently writes עשרת at the end and then starts the next full column with בני המן. Soferim 13:6.] since so it (rises) [is compressed] [The corrector’s change is from Soferim, to be deleted.] and sinks like a plumb-line [Greek κέντρον.] . Rav said, one has to say [After the reading of the scroll. Gen. rabba 49(1).] , Haman be cursed, his sons be cursed. Rebbi Phineas said, one has to say, Ḥarbona be remembered for good. Rebbi Berekhiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: When Rebbi Jonathan came to this verse, whom Nebuchadnezzar exiled [Esth. 2:6.] , he used to say, Nebuchadnezzar, may his bones be pulverized; for all “Nebuchadnezzar” written in Jeremiah refer to the living, but here he was dead [Gen. rabba 49(1); Soferim 14:7.] .

36“But they may not count it in the series.” There are Tannaim who state, “they may count it in the series [In Babli 31b and Tosephta 3:10, the Mishnah is attributed to R. Jehudah, who holds that at the place where one stops the reading on Sabbath morning there one starts the reading on the next Sabbath. Rebbi Meïr holds that where one stops Sabbath morning there one reads Sabbath afternoon; where one stops Sabbath afternoon there one reads on Monday, where one stops on Monday there one reads on Thursday; where one stops on Thursday there one reads on the next Sabbath morning.] .” Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel: Practice follows him whom said, they may not count it in the series; as the Mishnah.

37There are Tannaim who state, he opens, looks, rolls up, and recites the benediction. There are Tannaim who state, he opens, looks, and recites the benediction. Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel, Practice follows him who said, he opens, looks, and recites the benediction [A person who comes to read from the Torah must first recognize the place from which he is going to read and then pronounce the benediction. The Babli 32a explains that the first opinion (attributed to R. Meïr) requires him to close the scroll so people should not think that the benediction is written in the text. The second opinion (attributed to R. Jehudah) notes that everybody knows the benediction by heart and therefore will know that the benediction is not written in the scroll.] . And what is the reason? When he opened it, the entire people stood up [Neh. 8:5.] . What is written afterwards? [From here on there is a parallel in Berakhot 7:4, 11c line 29 ff.] Ezra praised the Eternal, the Great God [Neh. 8:8.] . In what did he declare Him great? Rebbi Giddul said, by the explicit Name. Rav Mattanah said, he declared Him great by the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the men of the Great Assembly? Because they re-instituted the grandeur to its old glory [Babli Yoma 69b.] . Rebbi Phineas said, Moses instituted the prayer formula, the God, the Great, the Strong, and the Awesome [Deut. 10:17, incorporated into the first benediction of the Amidah.] . Jeremiah said, the Great and Strong God [Jer. 32:18.] ; he did not mention “the Awesome”. Why is He strong? He is appropriately called strong since He sees the destruction of His Temple and is silent. Why did he not mention “Awesome”? Awesome is only the Temple, as it is written, God Awesome in Your Sanctuary [Ps. 68:36.] . Daniel said the Great and Awesome God [Dan. 9:4.] . Why did he not mention “the Strong”? His sons are delivered to iron collars [Latin collare.] ; where is His strength? But why does he say, Awesome? He is appropriately called awesome by the awesome deeds he made for us in the fiery oven. But when the men of the Great Assembly arose they re-instituted the grandeur to its old glory: But now, our God, the Power, the Great, the Strong, and the Awesome, keeper of Covenant and grace, may it not be little in Your eyes [Neh. 9:32.] , etc. But does flesh and blood have the power to state limits in these matters [Is it possible to ascribe criticism of God to Prophets and Sages?] ? Rebbi Isaac bar Eleazar said, the prophets know that their God is truthful and they do not flatter him.