The Mishna stated the general rule behind the cases listed (that mitzvot that are meant to be done in the day can be performed all day long and one that can be done at night can be performed all night), even though the rule was obvious. Why? One can either sit or stand when reading the Megillah. One follows one’s custom regarding the blessings of the Megillah – some recite the blessing after the Megillah while others do not. On Mondays, Thursdays and mincha on Shabbat, there are three aliyot to the Torah. On days when there is musaf, but it is not a Yom Tov, there are four aliyot. On a Yom Tov, there are 5, on Yom Kippur there are 6 and on Shabbat, 7. The first one to get an aliya makes the blessing before and the last one makes a blessing after the reading. Haftara is recited on holidays, Yom Kippur and Shabbat. When reading the Torah, one must stand. Is this true also for learning Torah? On what does it depend? Two people can read the Megillah together but that is not the case for reading from the Torah. Why? What are the blessings that are recited before and after the Megillah? What do the three aliyot on Mondays, Thursday and Shabbat mincha correspond to? In every Torah reading, there must be at least ten verses read from the Torah. To what do the ten correspond? Is it better for the first aliya to include four verses and the other two to have three? Or the middle one? Or the last one? Reasons are given to support each possibility. Why was it changed that each person who gets an aliya makes a blessing before and after? What is the complication with the breakdown of the aliyot on Rosh Chodesh?
Megillah
Masechet Megilah is sponsored by Jordana and Kalman Schoor on behalf of their daughter Daria Esther who is completing Masechet Megilla in honor of her Bat Mitzva. Mazal tov!
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Megillah
Masechet Megilah is sponsored by Jordana and Kalman Schoor on behalf of their daughter Daria Esther who is completing Masechet Megilla in honor of her Bat Mitzva. Mazal tov!
Megillah 21
מָה מִשְׁפָּט בַּיּוֹם — אַף כָּאן בַּיּוֹם.
Just as judgment may be done only by day, so too here, the sota is given the bitter waters to drink only by day.
וְלַעֲרִיפַת הָעֶגְלָה, אָמְרִי דְּבֵי רַבִּי יַנַּאי: כַּפָּרָה כְּתִיב בָּהּ, כְּקָדָשִׁים. וּלְטׇהֳרַת מְצוֹרָע, דִּכְתִיב: ״זֹאת תִּהְיֶה תּוֹרַת הַמְּצוֹרָע בְּיוֹם טׇהֳרָתוֹ״.
And daytime is the time for breaking the neck of the heifer, as the Sages of the school of Rabbi Yannai said: Atonement is written with regard to the heifer, teaching that it is treated like sacred offerings, and it has already been established that all actions relating to offerings must be performed during the day. And for purifying the leper, it is derived as it is written: “This shall be the law of the leper on the day of his cleansing” (Leviticus 14:2).
כׇּל הַלַּיְלָה כָּשֵׁר לִקְצִירַת הָעוֹמֶר וְכוּ׳, דְּאָמַר מָר: קְצִירָה וּסְפִירָה — בַּלַּיְלָה, וַהֲבָאָה — בַּיּוֹם. וּלְהֶקְטֵר חֲלָבִים וְאֵבָרִים, דִּכְתִיב: ״כׇּל הַלַּיְלָה עַד הַבּוֹקֶר״.
It was taught in the mishna: “The entire night is a valid time for reaping the omer,” as the Master said in tractate Menaḥot: The reaping of the omer and the counting of the omer must be performed at night, whereas bringing the omer offering to the Temple must be done during the day. And for burning the fats and limbs of the offerings, it is derived as it is written with regard to them: “Which shall be burning upon the altar all night until the morning” (Leviticus 6:2).
זֶה הַכְּלָל: דָּבָר שֶׁמִּצְוָתוֹ בְּיוֹם — כָּשֵׁר כׇּל הַיּוֹם. זֶה הַכְּלָל לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי סִידּוּר בָּזִיכִין וְסִלּוּק בָּזִיכִין,
§ The mishna states: This is the principle: Something that it is a mitzva to perform during the day is valid if performed any time during the entire day. The Gemara asks: As the mishna has seemingly mentioned all daytime mitzvot explicitly, the words: This is the principle, are to add what? The Gemara answers: This principle comes to include the arranging of the vessels of frankincense alongside the shewbread in the Temple, and the removal of those vessels at the end of the week, as the verse does not specify the time when these procedures should be performed.
וּכְרַבִּי יוֹסֵי. דְּתַנְיָא, רַבִּי יוֹסֵי אוֹמֵר: סִילֵּק אֶת הַיְּשָׁנָה שַׁחֲרִית, וְסִידֵּר אֶת הַחֲדָשָׁה עַרְבִית — אֵין בְּכָךְ כְּלוּם.
And this mishna would consequently be in accordance with the opinion of Rabbi Yosei, as it is taught in a baraita that Rabbi Yosei said: If one removed the old shewbread and frankincense in the morning and arranged the new ones toward the evening, i.e., at the end of the day, there is nothing wrong with this, as it suffices if the changeover is made any time over the course of the same day. The Sages, however, maintain that the new ones must be set in place immediately after the old ones have been removed.
וּמָה אֲנִי מְקַיֵּים (״לִפְנֵי ה׳ תָּמִיד״) — שֶׁלֹּא יְהֵא שׁוּלְחָן בְּלֹא לֶחֶם.
And, according to Rabbi Yosei, how do I uphold that which is written with regard to the shewbread: “He shall set it in order before the Lord continually” (Leviticus 24:8), implying that the bread must be on the table at all times? It means only that the table should not be an entire day without the bread, but if there is bread on the table for even a part of the day, it is considered as being there “continually.”
דָּבָר שֶׁמִּצְוָתוֹ בַּלַּיְלָה — כָּשֵׁר כׇּל הַלַּיְלָה. לְאֵתוֹיֵי מַאי?
§ The mishna concludes: Something that it is a mitzva to perform at night may be performed the entire night. The Gemara asks: What does this principle come to add that has not already been mentioned explicitly?
לְאֵתוֹיֵי אֲכִילַת פְּסָחִים, וּדְלָא כְּרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. דְּתַנְיָא: ״וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה״, אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: נֶאֱמַר כָּאן ״בַּלַּיְלָה הַזֶּה״ וְנֶאֱמַר לְהַלָּן ״וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה״, מַה לְהַלָּן עַד חֲצוֹת, אַף כָּאן עַד חֲצוֹת.
The Gemara answers: It comes to include the eating of the Paschal offering, and consequently this mishna is not in accordance with the opinion of Rabbi Elazar ben Azarya, as it is taught in a baraita that it is written: “And they shall eat the meat on that night” (Exodus 12:8). Rabbi Elazar ben Azarya said: It is stated here: “On that night,” and it is stated further on: “And I will pass through the land of Egypt on that night” (Exodus 12:12). Just as there, when God passed through the land of Egypt, it was until midnight, so too here, the Paschal offering may be eaten only until midnight. The mishna, which asserts that the Paschal offering may be eaten all night, is not in accordance with Rabbi Elazar ben Azarya.
הֲדַרַן עֲלָךְ הַקּוֹרֵא לְמַפְרֵעַ
הַקּוֹרֵא אֶת הַמְּגִילָּה — עוֹמֵד וְיוֹשֵׁב. קְרָאָהּ אֶחָד, קְרָאוּהָ שְׁנַיִם — יָצְאוּ. מָקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ — יְבָרֵךְ, וְשֶׁלֹּא לְבָרֵךְ — לֹא יְבָרֵךְ.
MISHNA: One who reads the Megilla may position himself as he wishes, either standing or sitting. Whether one person reads the Megilla or two people read it together, they have fulfilled their obligation. In a place where the people are accustomed to recite a blessing over the reading, one should recite a blessing. And in a place where it is customary not to recite a blessing, one should not recite a blessing.
בְּשֵׁנִי, וַחֲמִישִׁי, בַּשַּׁבָּת בַּמִּנְחָה — קוֹרִין שְׁלֹשָׁה. אֵין פּוֹחֲתִין מֵהֶן, וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה — מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ.
The mishna records several laws governing public Torah readings. On Mondays and Thursdays during the morning service and on Shabbat during the afternoon service, three people read from the Torah; one may neither decrease the number of readers nor add to them. And one does not conclude with a reading from the Prophets [haftara] on these occasions. Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing; one recites before the beginning of the reading and one recites after its conclusion, but the middle reader does not recite a blessing.
בְּרָאשֵׁי חֳדָשִׁים וּבְחוּלּוֹ שֶׁל מוֹעֵד — קוֹרִין אַרְבָּעָה. אֵין פּוֹחֲתִין מֵהֶן, וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה — מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ.
On the days of the New Moon and on the intermediate days of a Festival, four people read from the Torah; one may neither decrease the number of readers nor add to them. And one does not conclude with a reading from the Prophets. Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing. The first reader recites a blessing before the beginning of the reading, and the last reader recites a blessing after its conclusion, but the middle readers do not recite a blessing.
זֶה הַכְּלָל: כֹּל שֶׁיֵּשׁ בּוֹ מוּסָף וְאֵינוֹ יוֹם טוֹב — קוֹרִין אַרְבָּעָה, בְּיוֹם טוֹב — חֲמִשָּׁה, בְּיוֹם הַכִּפּוּרִים — שִׁשָּׁה, בְּשַׁבָּת — שִׁבְעָה. אֵין פּוֹחֲתִין מֵהֶן, אֲבָל מוֹסִיפִין עֲלֵיהֶן, וּמַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה — מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ.
The mishna formulates a general principle with regard to the number of people who read from the Torah on different occasions. This is the principle: Any day on which there is an additional offering sacrificed in the Temple and that is not a Festival, i.e., the New Moon and the intermediate days of a Festival, four people read from the Torah; on a Festival, five people read; on Yom Kippur, six people read; and on Shabbat, seven people read. One may not decrease the number of readers, but one may add to them. And on these days one concludes with a reading from the Prophets. Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing; one recites before the beginning of the reading and one recites after its conclusion, but the middle readers do not recite a blessing.
גְּמָ׳ תָּנָא: מַה שֶּׁאֵין כֵּן בַּתּוֹרָה. מְנָהָנֵי מִילֵּי? אָמַר רַבִּי אֲבָהוּ, דְּאָמַר קְרָא: ״וְאַתָּה פֹּה עֲמֹד עִמָּדִי״, וְאָמַר רַבִּי אֲבָהוּ: אִלְמָלֵא מִקְרָא כָּתוּב, אִי אֶפְשָׁר לְאוֹמְרוֹ. כִּבְיָכוֹל אַף הַקָּדוֹשׁ בָּרוּךְ הוּא בַּעֲמִידָה.
GEMARA: We learned in the mishna that one may read the Megilla while sitting. It was taught in a baraita: This is not the case with regard to reading the Torah, as one must stand when reading the Torah. The Gemara asks: From where are these matters derived? Rabbi Abbahu said: It is as the verse states: “But as for you, stand here with Me, and I will speak to you all the commandments and the statutes” (Deuteronomy 5:28), which indicates that the Torah must be received while standing. And Rabbi Abbahu said: Were the verse not written in this manner, it would be impossible to utter it, in deference to God. The phrase “with Me” indicates that, as it were, even the Holy One, Blessed be He, was standing at the giving of the Torah.
וְאָמַר רַבִּי אֲבָהוּ: מִנַּיִן לָרַב שֶׁלֹּא יֵשֵׁב עַל גַּבֵּי מִטָּה וְיִשְׁנֶה לְתַלְמִידוֹ עַל גַּבֵּי קַרְקַע, שֶׁנֶּאֱמַר: ״וְאַתָּה פֹּה עֲמֹד עִמָּדִי״.
And Rabbi Abbahu also said: From where is it derived that the teacher should not sit on a couch and teach his disciple while he is sitting on the ground? It is as it is stated: “But as for you, stand here with Me,” which indicates that the teacher and his disciples should be in the same position.
תָּנוּ רַבָּנַן: מִימוֹת מֹשֶׁה וְעַד רַבָּן גַּמְלִיאֵל לֹא הָיוּ לְמֵדִין תּוֹרָה אֶלָּא מְעוּמָּד. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל, יָרַד חוֹלִי לָעוֹלָם וְהָיוּ לְמֵדִין תּוֹרָה מְיוּשָּׁב. וְהַיְינוּ דִּתְנַן: מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל בָּטַל כְּבוֹד תּוֹרָה.
With regard to Torah study while standing, the Sages taught: From the days of Moses until the time of Rabban Gamliel, they would study Torah only while standing, as learning from one’s teacher is comparable to receiving the Torah at Sinai, during which the Jewish people stood. When Rabban Gamliel died, weakness descended to the world, and they would study Torah while sitting. And this is as we learned in a mishna (Sota 49a): When Rabban Gamliel died, honor for the Torah ceased, as standing while learning is an expression of honor for the Torah.
כָּתוּב אֶחָד אוֹמֵר: ״וָאֵשֵׁב בָּהָר״, וְכָתוּב אֶחָד אוֹמֵר: ״וְאָנֹכִי עָמַדְתִּי בָּהָר״! אָמַר רַב: עוֹמֵד וְלוֹמֵד, יוֹשֵׁב וְשׁוֹנֶה. רַבִּי חֲנִינָא אָמַר: לֹא עוֹמֵד וְלֹא יוֹשֵׁב אֶלָּא שׁוֹחֶה. רַבִּי יוֹחָנָן אָמַר: אֵין ״יְשִׁיבָה״ אֶלָּא לְשׁוֹן עַכָּבָה, שֶׁנֶּאֱמַר: ״וַתֵּשְׁבוּ בְקָדֵשׁ יָמִים רַבִּים״. רָבָא אָמַר: רַכּוֹת מְעוּמָּד, וְקָשׁוֹת מְיוּשָּׁב.
The Gemara points out an apparent contradiction with regard to this very issue. One verse says: “And I sat [va’eshev] on the mount” (Deuteronomy 9:9), and another verse says: “And I stood on the mount” (Deuteronomy 10:10). The Gemara cites several possible resolutions. Rav said: Moses would stand and learn the Torah from God, and then sit and review what he had learned. Rabbi Ḥanina said: Moses was not standing or sitting, but rather bowing. Rabbi Yoḥanan said: The term yeshiva is nothing more than an expression of remaining in one place, as it is stated: “And you dwelled [vateshvu] in Kadesh for many days” (Deuteronomy 1:46). Rava said: Moses studied easy material while standing and difficult material while sitting.
קְרָאָהּ אֶחָד, קְרָאוּהָ שְׁנַיִם יָצְאוּ וְכוּ׳.
We learned in the mishna: If one person reads the Megilla or two people read it together, they have fulfilled their obligation.
תָּנָא: מַה שֶּׁאֵין כֵּן בַּתּוֹרָה. תָּנוּ רַבָּנַן: בַּתּוֹרָה — אֶחָד קוֹרֵא וְאֶחָד מְתַרְגֵּם, וּבִלְבַד שֶׁלֹּא יְהֵא אֶחָד קוֹרֵא וּשְׁנַיִם מְתַרְגְּמִין. וּבַנָּבִיא — אֶחָד קוֹרֵא וּשְׁנַיִם מְתַרְגְּמִין, וּבִלְבַד שֶׁלֹּא יְהוּ שְׁנַיִם קוֹרִין וּשְׁנַיִם מְתַרְגְּמִין. וּבַהַלֵּל וּבַמְּגִילָּה — אֲפִילּוּ עֲשָׂרָה קוֹרִין וַעֲשָׂרָה מְתַרְגְּמִין.
It was taught: This is not the case with regard to reading the Torah, which may be read only by a single person. The Sages taught (Tosefta, Megilla 3:20): When reading from the Torah, one person reads and one may translate the reading into Aramaic for the congregation, provided that there are not one person reading and two people translating, because two voices cannot be heard simultaneously. And when reading from the Prophets, one person reads and two may translate, as there is less of a need to ensure that everyone hears the precise translation, as the Prophets do not teach halakha. This is the case provided that there are not two people reading and two translating. And when reciting hallel and reading the Megilla, even ten people may read and ten may translate.
מַאי טַעְמָא? כֵּיוָן דַּחֲבִיבָה — יָהֲבִי דַּעְתַּיְיהוּ וְשָׁמְעִי.
The Gemara asks: What is the reason that the Megilla may be read by several people at once? Since the Megilla is cherished by the congregation, they will pay close attention and hear it, and they will not become distracted by the different voices.
מָקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ — יְבָרֵךְ. אָמַר אַבָּיֵי: לֹא שָׁנוּ אֶלָּא לְאַחֲרֶיהָ, אֲבָל לְפָנֶיהָ — מִצְוָה לְבָרֵךְ. דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: כׇּל הַמִּצְוֹת כּוּלָּן מְבָרֵךְ עֲלֵיהֶן עוֹבֵר לַעֲשִׂיָּיתָן.
§ We learned in the mishna: In a place where the people are accustomed to recite a blessing over the reading, one should recite a blessing. Abaye said: They taught that the matter depends upon local custom only with regard to the blessing that is recited after the reading of the Megilla. But as for the blessing that is recited before the reading, it is a mitzva to recite the blessing according to all opinions, as Rav Yehuda said that Shmuel said: With regard to all the mitzvot, one recites a blessing over them prior to [over] their performance.
מַאי מַשְׁמַע דְּהַאי ״עוֹבֵר״ לִישָּׁנָא דְּאַקְדּוֹמֵי הוּא? אָמַר רַב נַחְמָן בַּר יִצְחָק, אָמַר קְרָא: ״וַיָּרׇץ אֲחִימַעַץ דֶּרֶךְ הַכִּכָּר וַיַּעֲבֹר אֶת הַכּוּשִׁי״. אַבָּיֵי אָמַר מֵהָכָא: ״וְהוּא עָבַר לִפְנֵיהֶם״. וְאִיבָּעֵית אֵימָא, מֵהָכָא: ״וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה׳ בְּרֹאשָׁם״.
The Gemara asks: From where may it be inferred that the word over is the language of precedence? Rav Naḥman bar Yitzḥak said that the verse states: “And Ahimaaz ran by the way of the plain, and overran [vaya’avor] the Cushite” (II Samuel 18:23), i.e., Ahimaaz overtook the Cushite. Abaye said: It is derived from here: “And he passed [avar] before them” (Genesis 33:3). And if you wish, say instead that the proof is from here: “And their king passed [vaya’avor] before them and the Lord at their head” (Micah 2:13).
לְפָנֶיהָ מַאי מְבָרֵךְ? רַב שֵׁשֶׁת מִקַּטְרַזְיָא אִיקְּלַע לְקַמֵּיהּ דְּרַב אָשֵׁי וּבָרֵיךְ מנ״ח.
The Gemara asks: What blessing is recited before the reading of the Megilla? The Gemara relates that Rav Sheshet from Katrazya once happened to come before Rav Ashi, and he recited three blessings, alluded to by the letters mem, nun, ḥet: Concerning the reading [mikra] of the Megilla; Who has performed miracles [nissim] for our fathers; and Who has given us life [sheheḥeyanu].
לְאַחֲרֶיהָ מַאי מְבָרֵךְ? בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם (הָאֵל) הָרָב אֶת רִיבֵנוּ וְהַדָּן אֶת דִּינֵנוּ וְהַנּוֹקֵם אֶת נִקְמָתֵנוּ וְהַנִּפְרָע לָנוּ מִצָּרֵינוּ וְהַמְשַׁלֵּם גְּמוּל לְכׇל אוֹיְבֵי נַפְשֵׁנוּ, בָּרוּךְ אַתָּה ה׳ הַנִּפְרָע לְיִשְׂרָאֵל מִכׇּל צָרֵיהֶם. רָבָא אָמַר: הָאֵל הַמּוֹשִׁיעַ. אָמַר רַב פָּפָּא: הִלְכָּךְ — נֵימְרִינְהוּ לְתַרְוַיְיהוּ: בָּרוּךְ אַתָּה ה׳ הַנִּפְרָע לְיִשְׂרָאֵל מִכׇּל צָרֵיהֶם הָאֵל הַמּוֹשִׁיעַ.
The Gemara asks: What blessing is recited after the reading of the Megilla in places where it is customary to recite such a blessing? The Gemara answers that the following blessing is recited: Blessed are You, Lord our God, King of the universe, the God Who pleads our cause, and Who judges our claim, and Who avenges our vengeance, and Who punishes our foes, and Who brings retribution to our enemies. Blessed are You, Lord, Who, on behalf of Israel, exacts punishment from all of their foes. Rava said: The conclusion of the blessing is as follows: Blessed are you, Lord, the God who brings salvation. Rav Pappa said: Therefore, since there are two opinions on the matter, we should say both of them: Blessed are you, Lord, Who, on behalf of Israel, exacts punishment from all their foes; the God Who brings salvation.
בְּשֵׁנִי וּבַחֲמִישִׁי בַּשַּׁבָּת בַּמִּנְחָה קוֹרִין שְׁלֹשָׁה וְכוּ׳. הָנֵי שְׁלֹשָׁה, כְּנֶגֶד מִי? אָמַר רַב אַסִּי: כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים. רָבָא אָמַר: כְּנֶגֶד כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים.
We learned in the mishna: On Mondays and on Thursdays during the morning service and on Shabbat during the afternoon service, three people read from the Torah. The Gemara asks: Corresponding to what were these three readers instituted? Rav Asi said: They correspond to the three sections of the Bible: Pentateuch, Prophets, and Writings. Rava said: They correspond to the three components of the Jewish people: Priests, Levites, and Israelites.
אֶלָּא הָא דְּתָנֵי רַב שִׁימִי: אֵין פּוֹחֲתִין מֵעֲשָׂרָה פְּסוּקִין בְּבֵית הַכְּנֶסֶת, ״וַיְדַבֵּר״ עוֹלֶה מִן הַמִּנְיָן. הָנֵי עֲשָׂרָה כְּנֶגֶד מִי?
The Gemara raises a question: But with regard to this baraita that Rav Shimi taught: One may not decrease to fewer than ten the number of verses read during a public Torah reading in the synagogue, and a generic verse, e.g., “And God spoke to Moses saying,” is included in the count, to what do these ten verses correspond? Why specifically the number ten?
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כְּנֶגֶד עֲשָׂרָה בַּטְלָנִין שֶׁבְּבֵית הַכְּנֶסֶת. רַב יוֹסֵף: אָמַר כְּנֶגֶד עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁנֶּאֶמְרוּ לְמֹשֶׁה בְּסִינַי. (רַבִּי לֵוִי אָמַר: כְּנֶגֶד עֲשָׂרָה הִילּוּלִין שֶׁאָמַר דָּוִד בְּסֵפֶר תְּהִלִּים.) וְרַבִּי יוֹחָנָן אָמַר: כְּנֶגֶד עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶן נִבְרָא הָעוֹלָם.
Rabbi Yehoshua ben Levi said: They correspond to the ten idlers that are in the synagogue, i.e., ten men who have the leisure not to work, and instead sit in the synagogue and are available to attend to communal needs. Rav Yosef said: They correspond to the Ten Commandments that were spoken to Moses at Sinai. Rabbi Levi said: They correspond to the ten psalms of praise that David said in the book of Psalms. And Rabbi Yoḥanan said: They correspond to the ten utterances with which the world was created.
הֵי נִינְהוּ? ״וַיֹּאמֶר״ דִּבְרֵאשִׁית. הָנֵי תִּשְׁעָה הָווּ! ״בְּרֵאשִׁית״ נָמֵי מַאֲמָר הוּא, דִּכְתִיב: ״בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כׇּל צְבָאָם״.
The Gemara asks: What are these ten utterances? Presumably, they are the utterances introduced by the words “and God said” in the story of Creation in the first chapter of Genesis. However, there are only nine of these utterances and not ten. The Gemara answers: The expression: “In the beginning” (Genesis 1:1) is also considered an utterance, as it is written: “By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth” (Psalms 33:6), which indicates that the first utterance of Creation was the general creation of the entire universe.
אָמַר רָבָא, רִאשׁוֹן שֶׁקָּרָא אַרְבָּעָה — מְשׁוּבָּח, שֵׁנִי שֶׁקָּרָא אַרְבָּעָה — מְשׁוּבָּח, שְׁלִישִׁי שֶׁקָּרָא אַרְבָּעָה — מְשׁוּבָּח.
Rava said: Since ten verses must be read, if the first of the three readers called to the Torah read four verses, he is praiseworthy; if the second one read four verses, he is praiseworthy; and if the third one read four verses, he is praiseworthy.
רִאשׁוֹן שֶׁקָּרָא אַרְבָּעָה מְשׁוּבָּח — דִּתְנַן: בְּשָׁלֹשׁ קוּפּוֹת שֶׁל שָׁלֹשׁ סְאִין שֶׁבָּהֶן תּוֹרְמִין אֶת הַלִּשְׁכָּה, וְהָיָה כָּתוּב עֲלֵיהֶן אב״ג, לֵידַע אֵיזוֹ מֵהֶן נִתְרְמָה רִאשׁוֹן, לְהַקְרִיב מִמֶּנָּה רִאשׁוֹן — שֶׁמִּצְוָה בָּרִאשׁוֹן.
Rava explains: If the first of the three readers called to the Torah read four verses, he is praiseworthy because the first in a series is privileged, as we learned in a mishna (Shekalim 8a): One removes the funds from the Temple treasury chamber, in order to use them for purchasing communal offerings and attending to other needs of the Temple, with three large baskets, each measuring three se’a. On the baskets is written, respectively, alef, beit, gimmel, in order to know which of them was removed first, in order to sacrifice offerings purchased with money from that basket first, as it is a mitzva to use the money collected with the first basket before the money collected with the others.
אֶמְצָעִי שֶׁקָּרָא אַרְבָּעָה מְשׁוּבָּח — דְּתַנְיָא: ״אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ״, מְלַמֵּד שֶׁמְּצַדֵּד פְּנֵיהֶם כְּלַפֵּי נֵר מַעֲרָבִי, וְנֵר מַעֲרָבִי כְּלַפֵּי שְׁכִינָה. וְאָמַר רַבִּי יוֹחָנָן: מִכָּאן שֶׁאֶמְצָעִי מְשׁוּבָּח.
If the middle one read four verses, he is also praiseworthy, as the middle position is also dignified, as it is taught in a baraita: “The seven lamps shall give light in front of the candelabrum” (Numbers 8:2); this teaches that the priest turns the front of each lamp toward the western lamp of the candelabrum, i.e., the middle lamp, and the western lamp faces toward the Divine Presence. And Rabbi Yoḥanan said: It is derived from here that the middle one is especially praiseworthy.
וְאַחֲרוֹן שֶׁקָּרָא אַרְבָּעָה מְשׁוּבָּח — מִשּׁוּם מַעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. רַב פָּפָּא אִיקְּלַע לְבֵי כְּנִישְׁתָּא דַּאֲבִי גוֹבָר וְקָרָא רִאשׁוֹן אַרְבָּעָה, וְשַׁבְּחֵיהּ רַב פָּפָּא.
And if the last one called to the Torah read four verses, he too is praiseworthy, due to the principle that one elevates to a higher level of sanctity and does not downgrade. If the last reader reads more verses than did the first two, this is an elevation in sanctity. The Gemara relates that Rav Pappa happened to come to the synagogue of the place called Avi Gover, and the first person called to the Torah read four verses, and Rav Pappa praised him.
אֵין פּוֹחֲתִין מֵהֶן וְאֵין מוֹסִיפִין. תָּנָא: הַפּוֹתֵחַ — מְבָרֵךְ לְפָנֶיהָ, וְהַחוֹתֵם — מְבָרֵךְ לְאַחֲרֶיהָ.
We learned in the mishna that one may neither decrease the number of readers nor add to them. The one who begins the reading and the one who concludes the reading from the Torah each recite a blessing. It is taught in a baraita: The one who begins the reading recites a blessing before reading from the Torah, and the one who concludes the reading recites a blessing after the reading.
וְהָאִידָּנָא, דְּכוּלְּהוּ מְבָרְכִי לְפָנֶיהָ וּלְאַחֲרֶיהָ — הַיְינוּ טַעְמָא דְּתַקִּינוּ רַבָּנַן: גְּזֵירָה מִשּׁוּם הַנִּכְנָסִין וּמִשּׁוּם הַיּוֹצְאִין.
The Gemara comments: And now that all who read from the Torah recite blessings both before and after reading from the Torah, this is the reason that the Sages instituted this policy: It is a decree due to both those who enter the synagogue in middle of the reading and do not hear the first reader’s initial blessing and due to those who leave the synagogue early and do not hear the final reader’s concluding blessing, lest they come to the erroneous conclusion that one blessing suffices.
בְּרָאשֵׁי חֳדָשִׁים וּבְחוּלּוֹ שֶׁל מוֹעֵד קוֹרִין אַרְבָּעָה וְכוּ׳. בְּעָא מִינֵּיהּ עוּלָּא בַּר רַב מֵרָבָא: פָּרָשַׁת רֹאשׁ חוֹדֶשׁ, כֵּיצַד קוֹרִין אוֹתָהּ? ״צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם אֶת קׇרְבָּנִי לַחְמִי״, דְּהָוְיָין תְּמָנְיָא פְּסוּקֵי, הֵיכִי נֶעְבֵּיד?
We learned in the mishna: On the days of the New Moon and on the intermediate days of a Festival, four people read from the Torah. Ulla bar Rav raised a dilemma before Rava: The Torah portion read on the New Moon consists of three short consecutive paragraphs (Numbers 28:1–8, 9–10, 11–15). How does one read it in order to divide it among four readers? With regard to the first paragraph, which includes the verse: “Command the children of Israel and say to them, My offering, the provision of My sacrifices made by fire” (Numbers 28:2), and which is eight verses, what shall we do?
נִיקְרֵי תְּרֵי תְּלָתָא תְּלָתָא פְּסוּקִין — פָּשׁוּ לְהוּ תְּרֵי, וְאֵין מְשַׁיְּירִין בַּפָּרָשָׁה פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִין. נִיקְרֵי אַרְבָּעָה אַרְבְּעָה — פָּשׁוּ לְהוּ שִׁבְעָה, ״וּבְיוֹם הַשַּׁבָּת״ הָוַיִין תְּרֵי, ״וּבְרָאשֵׁי חׇדְשֵׁיכֶם״ הָוַיִין חֲמִשָּׁה, הֵיכִי נַעֲבֵיד? נִיקְרֵי תְּרֵי מֵהָא וְחַד מֵהָנָךְ —
If you say that the first two readers should read three verses each, there will remain only two more verses until the end of the paragraph, and one may not leave fewer than three verses before the end of a paragraph at the conclusion of a reading. If you say that the first two readers should read four verses each and complete the first paragraph, then seven verses will be left until the end of entire portion; the second paragraph of “And on Shabbat day” (Numbers 28:9) is two verses, and the third paragraph of “And on the beginnings of your months” (Numbers 28:11) is five verses. What shall we do with them? If the third reader reads the two verses from this paragraph and one of those verses in the following paragraph, this is improper due to the principle that
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I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
NJ, United States
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Givat Shmuel, Israel
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Teaneck NJ, United States
With Rabbanit Dr. Naomi Cohen in the Women’s Talmud class, over 30 years ago. It was a “known” class and it was accepted, because of who taught. Since then I have also studied with Avigail Gross-Gelman and Dr. Gabriel Hazut for about a year). Years ago, in a shiur in my shul, I did know about Persians doing 3 things with their clothes on. They opened the shiur to woman after that!
Haifa, Israel
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Jerusalem, Israel
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Bakersfield, United States
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Minneapolis, United States
Minneapolis, MN, United States
Richmond, CA, United States
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Ottawa, Canada
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Hashmonaim, Israel
Megillah 21
ΧΦΈΧ ΧΦ΄Χ©ΧΦ°Χ€ΦΌΦΈΧ ΧΦΌΦ·ΧΦΌΧΦΉΧ β ΧΦ·Χ£ ΧΦΌΦΈΧΧ ΧΦΌΦ·ΧΦΌΧΦΉΧ.
Just as judgment may be done only by day, so too here, the sota is given the bitter waters to drink only by day.
ΧΦ°ΧΦ·Χ’Φ²Χ¨Φ΄ΧΧ€Φ·Χͺ ΧΦΈΧ’ΦΆΧΦ°ΧΦΈΧ, ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦΌΦ°ΧΦ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·Χ ΦΌΦ·ΧΧ: ΧΦΌΦ·Χ€ΦΌΦΈΧ¨ΦΈΧ ΧΦΌΦ°ΧͺΦ΄ΧΧ ΧΦΌΦΈΧΦΌ, ΧΦΌΦ°Χ§ΦΈΧΦΈΧ©ΧΦ΄ΧΧ. ΧΦΌΧΦ°ΧΧΧΦ³Χ¨Φ·Χͺ ΧΦ°Χ¦ΧΦΉΧ¨ΦΈΧ’, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΉΧΧͺ ΧͺΦΌΦ΄ΧΦ°ΧΦΆΧ ΧͺΦΌΧΦΉΧ¨Φ·Χͺ ΧΦ·ΧΦΌΦ°Χ¦ΧΦΉΧ¨ΦΈΧ’ ΧΦΌΦ°ΧΧΦΉΧ ΧΧΧΦ³Χ¨ΦΈΧͺΧΦΉΧ΄.
And daytime is the time for breaking the neck of the heifer, as the Sages of the school of Rabbi Yannai said: Atonement is written with regard to the heifer, teaching that it is treated like sacred offerings, and it has already been established that all actions relating to offerings must be performed during the day. And for purifying the leper, it is derived as it is written: βThis shall be the law of the leper on the day of his cleansingβ (Leviticus 14:2).
ΧΦΌΧΧ ΧΦ·ΧΦΌΦ·ΧΦ°ΧΦΈΧ ΧΦΌΦΈΧ©ΧΦ΅Χ¨ ΧΦ΄Χ§Φ°Χ¦Φ΄ΧΧ¨Φ·Χͺ ΧΦΈΧ’ΧΦΉΧΦΆΧ¨ ΧΦ°ΧΧΦΌΧ³, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨: Χ§Φ°Χ¦Φ΄ΧΧ¨ΦΈΧ ΧΦΌΧ‘Φ°Χ€Φ΄ΧΧ¨ΦΈΧ β ΧΦΌΦ·ΧΦΌΦ·ΧΦ°ΧΦΈΧ, ΧΦ·ΧΦ²ΧΦΈΧΦΈΧ β ΧΦΌΦ·ΧΦΌΧΦΉΧ. ΧΦΌΧΦ°ΧΦΆΧ§Φ°ΧΦ΅Χ¨ ΧΦ²ΧΦΈΧΦ΄ΧΧ ΧΦ°ΧΦ΅ΧΦΈΧ¨Φ΄ΧΧ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΌΧΧ ΧΦ·ΧΦΌΦ·ΧΦ°ΧΦΈΧ Χ’Φ·Χ ΧΦ·ΧΦΌΧΦΉΧ§ΦΆΧ¨Χ΄.
It was taught in the mishna: βThe entire night is a valid time for reaping the omer,β as the Master said in tractate MenaαΈ₯ot: The reaping of the omer and the counting of the omer must be performed at night, whereas bringing the omer offering to the Temple must be done during the day. And for burning the fats and limbs of the offerings, it is derived as it is written with regard to them: βWhich shall be burning upon the altar all night until the morningβ (Leviticus 6:2).
ΧΦΆΧ ΧΦ·ΧΦΌΦ°ΧΦΈΧ: ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΦΌΦ΄Χ¦Φ°ΧΦΈΧͺΧΦΉ ΧΦΌΦ°ΧΧΦΉΧ β ΧΦΌΦΈΧ©ΧΦ΅Χ¨ ΧΦΌΧΧ ΧΦ·ΧΦΌΧΦΉΧ. ΧΦΆΧ ΧΦ·ΧΦΌΦ°ΧΦΈΧ ΧΦ°ΧΦ΅ΧͺΧΦΉΧΦ΅Χ ΧΦ·ΧΧ? ΧΦ°ΧΦ΅ΧͺΧΦΉΧΦ΅Χ Χ‘Φ΄ΧΧΦΌΧΦΌΧ¨ ΧΦΌΦΈΧΦ΄ΧΧΦ΄ΧΧ ΧΦ°Χ‘Φ΄ΧΦΌΧΦΌΧ§ ΧΦΌΦΈΧΦ΄ΧΧΦ΄ΧΧ,
Β§ The mishna states: This is the principle: Something that it is a mitzva to perform during the day is valid if performed any time during the entire day. The Gemara asks: As the mishna has seemingly mentioned all daytime mitzvot explicitly, the words: This is the principle, are to add what? The Gemara answers: This principle comes to include the arranging of the vessels of frankincense alongside the shewbread in the Temple, and the removal of those vessels at the end of the week, as the verse does not specify the time when these procedures should be performed.
ΧΦΌΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ. ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΧΦΉΧΦ΅Χ¨: Χ‘Φ΄ΧΧΦΌΦ΅Χ§ ΧΦΆΧͺ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧ ΦΈΧ Χ©ΧΦ·ΧΦ²Χ¨Φ΄ΧΧͺ, ΧΦ°Χ‘Φ΄ΧΧΦΌΦ΅Χ¨ ΧΦΆΧͺ ΧΦ·ΧΦ²ΧΦΈΧ©ΧΦΈΧ Χ’Φ·Χ¨Φ°ΧΦ΄ΧΧͺ β ΧΦ΅ΧΧ ΧΦΌΦ°ΧΦΈΧΦ° ΧΦΌΦ°ΧΧΦΌΧ.
And this mishna would consequently be in accordance with the opinion of Rabbi Yosei, as it is taught in a baraita that Rabbi Yosei said: If one removed the old shewbread and frankincense in the morning and arranged the new ones toward the evening, i.e., at the end of the day, there is nothing wrong with this, as it suffices if the changeover is made any time over the course of the same day. The Sages, however, maintain that the new ones must be set in place immediately after the old ones have been removed.
ΧΦΌΧΦΈΧ ΧΦ²Χ Φ΄Χ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧ (Χ΄ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΧ³ ΧͺΦΌΦΈΧΦ΄ΧΧΧ΄) β Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ°ΧΦ΅Χ Χ©ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦΌΦ°ΧΦΉΧ ΧΦΆΧΦΆΧ.
And, according to Rabbi Yosei, how do I uphold that which is written with regard to the shewbread: βHe shall set it in order before the Lord continuallyβ (Leviticus 24:8), implying that the bread must be on the table at all times? It means only that the table should not be an entire day without the bread, but if there is bread on the table for even a part of the day, it is considered as being there βcontinually.β
ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΦΌΦ΄Χ¦Φ°ΧΦΈΧͺΧΦΉ ΧΦΌΦ·ΧΦΌΦ·ΧΦ°ΧΦΈΧ β ΧΦΌΦΈΧ©ΧΦ΅Χ¨ ΧΦΌΧΧ ΧΦ·ΧΦΌΦ·ΧΦ°ΧΦΈΧ. ΧΦ°ΧΦ΅ΧͺΧΦΉΧΦ΅Χ ΧΦ·ΧΧ?
Β§ The mishna concludes: Something that it is a mitzva to perform at night may be performed the entire night. The Gemara asks: What does this principle come to add that has not already been mentioned explicitly?
ΧΦ°ΧΦ΅ΧͺΧΦΉΧΦ΅Χ ΧΦ²ΧΦ΄ΧΧΦ·Χͺ Χ€ΦΌΦ°Χ‘ΦΈΧΦ΄ΧΧ, ΧΦΌΧΦ°ΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ. ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: Χ΄ΧΦ°ΧΦΈΧΦ°ΧΧΦΌ ΧΦΆΧͺ ΧΦ·ΧΦΌΦΈΧ©ΧΦΈΧ¨ ΧΦΌΦ·ΧΦΌΦ·ΧΦ°ΧΦΈΧ ΧΦ·ΧΦΌΦΆΧΧ΄, ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ: Χ ΦΆΧΦ±ΧΦ·Χ¨ ΧΦΌΦΈΧΧ Χ΄ΧΦΌΦ·ΧΦΌΦ·ΧΦ°ΧΦΈΧ ΧΦ·ΧΦΌΦΆΧΧ΄ ΧΦ°Χ ΦΆΧΦ±ΧΦ·Χ¨ ΧΦ°ΧΦ·ΧΦΌΦΈΧ Χ΄ΧΦ°Χ’ΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦ΄Χ ΧΦ°ΧΦΆΧ¨ΦΆΧ₯ ΧΦ΄Χ¦Φ°Χ¨Φ·ΧΦ΄Χ ΧΦΌΦ·ΧΦΌΦ·ΧΦ°ΧΦΈΧ ΧΦ·ΧΦΌΦΆΧΧ΄, ΧΦ·Χ ΧΦ°ΧΦ·ΧΦΌΦΈΧ Χ’Φ·Χ ΧΦ²Χ¦ΧΦΉΧͺ, ΧΦ·Χ£ ΧΦΌΦΈΧΧ Χ’Φ·Χ ΧΦ²Χ¦ΧΦΉΧͺ.
The Gemara answers: It comes to include the eating of the Paschal offering, and consequently this mishna is not in accordance with the opinion of Rabbi Elazar ben Azarya, as it is taught in a baraita that it is written: βAnd they shall eat the meat on that nightβ (Exodus 12:8). Rabbi Elazar ben Azarya said: It is stated here: βOn that night,β and it is stated further on: βAnd I will pass through the land of Egypt on that nightβ (Exodus 12:12). Just as there, when God passed through the land of Egypt, it was until midnight, so too here, the Paschal offering may be eaten only until midnight. The mishna, which asserts that the Paschal offering may be eaten all night, is not in accordance with Rabbi Elazar ben Azarya.
ΧΦ²ΧΦ·Χ¨Φ·Χ Χ’Φ²ΧΦΈΧΦ° ΧΦ·Χ§ΦΌΧΦΉΧ¨Φ΅Χ ΧΦ°ΧΦ·Χ€Φ°Χ¨Φ΅Χ’Φ·
ΧΦ·Χ§ΦΌΧΦΉΧ¨Φ΅Χ ΧΦΆΧͺ ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ β Χ’ΧΦΉΧΦ΅Χ ΧΦ°ΧΧΦΉΧ©ΧΦ΅Χ. Χ§Φ°Χ¨ΦΈΧΦΈΧΦΌ ΧΦΆΧΦΈΧ, Χ§Φ°Χ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦ°Χ Φ·ΧΦ΄Χ β ΧΦΈΧ¦Φ°ΧΧΦΌ. ΧΦΈΧ§ΧΦΉΧ Χ©ΧΦΆΧ ΦΌΦΈΧΦ²ΧΧΦΌ ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° β ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ°, ΧΦ°Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° β ΧΦΉΧ ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ°.
MISHNA: One who reads the Megilla may position himself as he wishes, either standing or sitting. Whether one person reads the Megilla or two people read it together, they have fulfilled their obligation. In a place where the people are accustomed to recite a blessing over the reading, one should recite a blessing. And in a place where it is customary not to recite a blessing, one should not recite a blessing.
ΧΦΌΦ°Χ©ΧΦ΅Χ Φ΄Χ, ΧΦ·ΧΦ²ΧΦ΄ΧΧ©ΧΦ΄Χ, ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ ΧΦΌΦ·ΧΦΌΦ΄Χ Φ°ΧΦΈΧ β Χ§ΧΦΉΧ¨Φ΄ΧΧ Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ. ΧΦ΅ΧΧ Χ€ΦΌΧΦΉΧΦ²ΧͺΦ΄ΧΧ ΧΦ΅ΧΦΆΧ, ΧΦ°ΧΦ΅ΧΧ ΧΧΦΉΧ‘Φ΄ΧΧ€Φ΄ΧΧ Χ’Φ²ΧΦ΅ΧΧΦΆΧ, ΧΦ°ΧΦ΅ΧΧ ΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ ΧΦΌΦ·Χ ΦΌΦΈΧΦ΄ΧΧ. ΧΦ·Χ€ΦΌΧΦΉΧͺΦ΅ΧΦ· ΧΦ°ΧΦ·ΧΧΦΉΧͺΦ΅Χ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ β ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° ΧΦ°Χ€ΦΈΧ ΦΆΧΧΦΈ ΧΦΌΧΦ°ΧΦ·ΧΦ²Χ¨ΦΆΧΧΦΈ.
The mishna records several laws governing public Torah readings. On Mondays and Thursdays during the morning service and on Shabbat during the afternoon service, three people read from the Torah; one may neither decrease the number of readers nor add to them. And one does not conclude with a reading from the Prophets [haftara] on these occasions. Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing; one recites before the beginning of the reading and one recites after its conclusion, but the middle reader does not recite a blessing.
ΧΦΌΦ°Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΦ³ΧΦΈΧ©ΧΦ΄ΧΧ ΧΦΌΧΦ°ΧΧΦΌΧΦΌΧΦΉ Χ©ΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ β Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ. ΧΦ΅ΧΧ Χ€ΦΌΧΦΉΧΦ²ΧͺΦ΄ΧΧ ΧΦ΅ΧΦΆΧ, ΧΦ°ΧΦ΅ΧΧ ΧΧΦΉΧ‘Φ΄ΧΧ€Φ΄ΧΧ Χ’Φ²ΧΦ΅ΧΧΦΆΧ, ΧΦ°ΧΦ΅ΧΧ ΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ ΧΦΌΦ·Χ ΦΌΦΈΧΦ΄ΧΧ. ΧΦ·Χ€ΦΌΧΦΉΧͺΦ΅ΧΦ· ΧΦ°ΧΦ·ΧΧΦΉΧͺΦ΅Χ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ β ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° ΧΦ°Χ€ΦΈΧ ΦΆΧΧΦΈ ΧΦΌΧΦ°ΧΦ·ΧΦ²Χ¨ΦΆΧΧΦΈ.
On the days of the New Moon and on the intermediate days of a Festival, four people read from the Torah; one may neither decrease the number of readers nor add to them. And one does not conclude with a reading from the Prophets. Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing. The first reader recites a blessing before the beginning of the reading, and the last reader recites a blessing after its conclusion, but the middle readers do not recite a blessing.
ΧΦΆΧ ΧΦ·ΧΦΌΦ°ΧΦΈΧ: ΧΦΌΦΉΧ Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧΦΌΧΦΉ ΧΧΦΌΧ‘ΦΈΧ£ ΧΦ°ΧΦ΅ΧΧ ΧΦΉ ΧΧΦΉΧ ΧΧΦΉΧ β Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ, ΧΦΌΦ°ΧΧΦΉΧ ΧΧΦΉΧ β ΧΦ²ΧΦ΄Χ©ΦΌΧΦΈΧ, ΧΦΌΦ°ΧΧΦΉΧ ΧΦ·ΧΦΌΦ΄Χ€ΦΌΧΦΌΧ¨Φ΄ΧΧ β Χ©ΧΦ΄Χ©ΦΌΧΦΈΧ, ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ β Χ©ΧΦ΄ΧΦ°Χ’ΦΈΧ. ΧΦ΅ΧΧ Χ€ΦΌΧΦΉΧΦ²ΧͺΦ΄ΧΧ ΧΦ΅ΧΦΆΧ, ΧΦ²ΧΦΈΧ ΧΧΦΉΧ‘Φ΄ΧΧ€Φ΄ΧΧ Χ’Φ²ΧΦ΅ΧΧΦΆΧ, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ ΧΦΌΦ·Χ ΦΌΦΈΧΦ΄ΧΧ. ΧΦ·Χ€ΦΌΧΦΉΧͺΦ΅ΧΦ· ΧΦ°ΧΦ·ΧΧΦΉΧͺΦ΅Χ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ β ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° ΧΦ°Χ€ΦΈΧ ΦΆΧΧΦΈ ΧΦΌΧΦ°ΧΦ·ΧΦ²Χ¨ΦΆΧΧΦΈ.
The mishna formulates a general principle with regard to the number of people who read from the Torah on different occasions. This is the principle: Any day on which there is an additional offering sacrificed in the Temple and that is not a Festival, i.e., the New Moon and the intermediate days of a Festival, four people read from the Torah; on a Festival, five people read; on Yom Kippur, six people read; and on Shabbat, seven people read. One may not decrease the number of readers, but one may add to them. And on these days one concludes with a reading from the Prophets. Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing; one recites before the beginning of the reading and one recites after its conclusion, but the middle readers do not recite a blessing.
ΧΦΌΦ°ΧΦΈΧ³ ΧͺΦΌΦΈΧ ΦΈΧ: ΧΦ·Χ Χ©ΦΌΧΦΆΧΦ΅ΧΧ ΧΦΌΦ΅Χ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ. ΧΦ°Χ ΦΈΧΦΈΧ Φ΅Χ ΧΦ΄ΧΧΦΌΦ΅Χ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ§Φ°Χ¨ΦΈΧ: Χ΄ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ Χ€ΦΌΦΉΧ Χ’Φ²ΧΦΉΧ Χ’Φ΄ΧΦΌΦΈΧΦ΄ΧΧ΄, ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ: ΧΦ΄ΧΦ°ΧΦΈΧΦ΅Χ ΧΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦΌΦΈΧͺΧΦΌΧ, ΧΦ΄Χ ΧΦΆΧ€Φ°Χ©ΧΦΈΧ¨ ΧΦ°ΧΧΦΉΧΦ°Χ¨ΧΦΉ. ΧΦΌΦ΄ΧΦ°ΧΦΈΧΧΦΉΧ ΧΦ·Χ£ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ ΧΦΌΦ·Χ’Φ²ΧΦ΄ΧΧΦΈΧ.
GEMARA: We learned in the mishna that one may read the Megilla while sitting. It was taught in a baraita: This is not the case with regard to reading the Torah, as one must stand when reading the Torah. The Gemara asks: From where are these matters derived? Rabbi Abbahu said: It is as the verse states: βBut as for you, stand here with Me, and I will speak to you all the commandments and the statutesβ (Deuteronomy 5:28), which indicates that the Torah must be received while standing. And Rabbi Abbahu said: Were the verse not written in this manner, it would be impossible to utter it, in deference to God. The phrase βwith Meβ indicates that, as it were, even the Holy One, Blessed be He, was standing at the giving of the Torah.
ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ: ΧΦ΄Χ ΦΌΦ·ΧΦ΄Χ ΧΦΈΧ¨Φ·Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΅Χ©ΧΦ΅Χ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ΄ΧΦΌΦΈΧ ΧΦ°ΧΦ΄Χ©ΧΦ°Χ ΦΆΧ ΧΦ°ΧͺΦ·ΧΦ°ΧΦ΄ΧΧΧΦΉ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ§Φ·Χ¨Φ°Χ§Φ·Χ’, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ Χ€ΦΌΦΉΧ Χ’Φ²ΧΦΉΧ Χ’Φ΄ΧΦΌΦΈΧΦ΄ΧΧ΄.
And Rabbi Abbahu also said: From where is it derived that the teacher should not sit on a couch and teach his disciple while he is sitting on the ground? It is as it is stated: βBut as for you, stand here with Me,β which indicates that the teacher and his disciples should be in the same position.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦ΄ΧΧΧΦΉΧͺ ΧΦΉΧ©ΧΦΆΧ ΧΦ°Χ’Φ·Χ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦΉΧ ΧΦΈΧΧΦΌ ΧΦ°ΧΦ΅ΧΦ΄ΧΧ ΧͺΦΌΧΦΉΧ¨ΦΈΧ ΧΦΆΧΦΌΦΈΧ ΧΦ°Χ’ΧΦΌΧΦΌΦΈΧ. ΧΦ΄Χ©ΦΌΧΦΆΧΦΌΦ΅Χͺ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ, ΧΦΈΧ¨Φ·Χ ΧΧΦΉΧΦ΄Χ ΧΦΈΧ’ΧΦΉΧΦΈΧ ΧΦ°ΧΦΈΧΧΦΌ ΧΦ°ΧΦ΅ΧΦ΄ΧΧ ΧͺΦΌΧΦΉΧ¨ΦΈΧ ΧΦ°ΧΧΦΌΧ©ΦΌΧΦΈΧ. ΧΦ°ΧΦ·ΧΦ°ΧΧ ΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ Φ·Χ: ΧΦ΄Χ©ΦΌΧΦΆΧΦΌΦ΅Χͺ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦΌΦΈΧΦ·Χ ΧΦΌΦ°ΧΧΦΉΧ ΧͺΦΌΧΦΉΧ¨ΦΈΧ.
With regard to Torah study while standing, the Sages taught: From the days of Moses until the time of Rabban Gamliel, they would study Torah only while standing, as learning from oneβs teacher is comparable to receiving the Torah at Sinai, during which the Jewish people stood. When Rabban Gamliel died, weakness descended to the world, and they would study Torah while sitting. And this is as we learned in a mishna (Sota 49a): When Rabban Gamliel died, honor for the Torah ceased, as standing while learning is an expression of honor for the Torah.
ΧΦΌΦΈΧͺΧΦΌΧ ΧΦΆΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: Χ΄ΧΦΈΧΦ΅Χ©ΧΦ΅Χ ΧΦΌΦΈΧΦΈΧ¨Χ΄, ΧΦ°ΧΦΈΧͺΧΦΌΧ ΧΦΆΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: Χ΄ΧΦ°ΧΦΈΧ ΦΉΧΦ΄Χ Χ’ΦΈΧΦ·ΧΦ°ΧͺΦΌΦ΄Χ ΧΦΌΦΈΧΦΈΧ¨Χ΄! ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: Χ’ΧΦΉΧΦ΅Χ ΧΦ°ΧΧΦΉΧΦ΅Χ, ΧΧΦΉΧ©ΧΦ΅Χ ΧΦ°Χ©ΧΧΦΉΧ ΦΆΧ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦΉΧ Χ’ΧΦΉΧΦ΅Χ ΧΦ°ΧΦΉΧ ΧΧΦΉΧ©ΧΦ΅Χ ΧΦΆΧΦΌΦΈΧ Χ©ΧΧΦΉΧΦΆΧ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦ΅ΧΧ Χ΄ΧΦ°Χ©ΧΦ΄ΧΧΦΈΧΧ΄ ΧΦΆΧΦΌΦΈΧ ΧΦ°Χ©ΧΧΦΉΧ Χ’Φ·ΧΦΌΦΈΧΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧͺΦΌΦ΅Χ©ΧΦ°ΧΧΦΌ ΧΦ°Χ§ΦΈΧΦ΅Χ©Χ ΧΦΈΧΦ΄ΧΧ Χ¨Φ·ΧΦΌΦ΄ΧΧΧ΄. Χ¨ΦΈΧΦΈΧ ΧΦΈΧΦ·Χ¨: Χ¨Φ·ΧΦΌΧΦΉΧͺ ΧΦ°Χ’ΧΦΌΧΦΌΦΈΧ, ΧΦ°Χ§ΦΈΧ©ΧΧΦΉΧͺ ΧΦ°ΧΧΦΌΧ©ΦΌΧΦΈΧ.
The Gemara points out an apparent contradiction with regard to this very issue. One verse says: βAnd I sat [vaβeshev] on the mountβ (Deuteronomy 9:9), and another verse says: βAnd I stood on the mountβ (Deuteronomy 10:10). The Gemara cites several possible resolutions. Rav said: Moses would stand and learn the Torah from God, and then sit and review what he had learned. Rabbi αΈ€anina said: Moses was not standing or sitting, but rather bowing. Rabbi YoαΈ₯anan said: The term yeshiva is nothing more than an expression of remaining in one place, as it is stated: βAnd you dwelled [vateshvu] in Kadesh for many daysβ (Deuteronomy 1:46). Rava said: Moses studied easy material while standing and difficult material while sitting.
Χ§Φ°Χ¨ΦΈΧΦΈΧΦΌ ΧΦΆΧΦΈΧ, Χ§Φ°Χ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦ°Χ Φ·ΧΦ΄Χ ΧΦΈΧ¦Φ°ΧΧΦΌ ΧΦ°ΧΧΦΌΧ³.
We learned in the mishna: If one person reads the Megilla or two people read it together, they have fulfilled their obligation.
ΧͺΦΌΦΈΧ ΦΈΧ: ΧΦ·Χ Χ©ΦΌΧΦΆΧΦ΅ΧΧ ΧΦΌΦ΅Χ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ. ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ β ΧΦΆΧΦΈΧ Χ§ΧΦΉΧ¨Φ΅Χ ΧΦ°ΧΦΆΧΦΈΧ ΧΦ°ΧͺΦ·Χ¨Φ°ΧΦΌΦ΅Χ, ΧΦΌΧΦ΄ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ°ΧΦ΅Χ ΧΦΆΧΦΈΧ Χ§ΧΦΉΧ¨Φ΅Χ ΧΦΌΧ©ΧΦ°Χ Φ·ΧΦ΄Χ ΧΦ°ΧͺΦ·Χ¨Φ°ΧΦΌΦ°ΧΦ΄ΧΧ. ΧΦΌΧΦ·Χ ΦΌΦΈΧΦ΄ΧΧ β ΧΦΆΧΦΈΧ Χ§ΧΦΉΧ¨Φ΅Χ ΧΦΌΧ©ΧΦ°Χ Φ·ΧΦ΄Χ ΧΦ°ΧͺΦ·Χ¨Φ°ΧΦΌΦ°ΧΦ΄ΧΧ, ΧΦΌΧΦ΄ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ°ΧΧΦΌ Χ©ΧΦ°Χ Φ·ΧΦ΄Χ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΧ©ΧΦ°Χ Φ·ΧΦ΄Χ ΧΦ°ΧͺΦ·Χ¨Φ°ΧΦΌΦ°ΧΦ΄ΧΧ. ΧΦΌΧΦ·ΧΦ·ΧΦΌΦ΅Χ ΧΦΌΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ β ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦ·Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ ΧΦ°ΧͺΦ·Χ¨Φ°ΧΦΌΦ°ΧΦ΄ΧΧ.
It was taught: This is not the case with regard to reading the Torah, which may be read only by a single person. The Sages taught (Tosefta, Megilla 3:20): When reading from the Torah, one person reads and one may translate the reading into Aramaic for the congregation, provided that there are not one person reading and two people translating, because two voices cannot be heard simultaneously. And when reading from the Prophets, one person reads and two may translate, as there is less of a need to ensure that everyone hears the precise translation, as the Prophets do not teach halakha. This is the case provided that there are not two people reading and two translating. And when reciting hallel and reading the Megilla, even ten people may read and ten may translate.
ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ? ΧΦΌΦ΅ΧΧΦΈΧ ΧΦΌΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧ β ΧΦΈΧΦ²ΧΦ΄Χ ΧΦΌΦ·Χ’Φ°ΧͺΦΌΦ·ΧΦ°ΧΧΧΦΌ ΧΦ°Χ©ΧΦΈΧΦ°Χ’Φ΄Χ.
The Gemara asks: What is the reason that the Megilla may be read by several people at once? Since the Megilla is cherished by the congregation, they will pay close attention and hear it, and they will not become distracted by the different voices.
ΧΦΈΧ§ΧΦΉΧ Χ©ΧΦΆΧ ΦΌΦΈΧΦ²ΧΧΦΌ ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° β ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ°. ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧΦΉΧ Χ©ΧΦΈΧ ΧΦΌ ΧΦΆΧΦΌΦΈΧ ΧΦ°ΧΦ·ΧΦ²Χ¨ΦΆΧΧΦΈ, ΧΦ²ΧΦΈΧ ΧΦ°Χ€ΦΈΧ ΦΆΧΧΦΈ β ΧΦ΄Χ¦Φ°ΧΦΈΧ ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ°. ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΦΌΧΧ ΧΦ·ΧΦΌΦ΄Χ¦Φ°ΧΦΉΧͺ ΧΦΌΧΦΌΧΦΌΦΈΧ ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° Χ’Φ²ΧΦ΅ΧΧΦΆΧ Χ’ΧΦΉΧΦ΅Χ¨ ΧΦ·Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧΧͺΦΈΧ.
Β§ We learned in the mishna: In a place where the people are accustomed to recite a blessing over the reading, one should recite a blessing. Abaye said: They taught that the matter depends upon local custom only with regard to the blessing that is recited after the reading of the Megilla. But as for the blessing that is recited before the reading, it is a mitzva to recite the blessing according to all opinions, as Rav Yehuda said that Shmuel said: With regard to all the mitzvot, one recites a blessing over them prior to [over] their performance.
ΧΦ·ΧΧ ΧΦ·Χ©ΧΦ°ΧΦ·Χ’ ΧΦΌΦ°ΧΦ·ΧΧ Χ΄Χ’ΧΦΉΧΦ΅Χ¨Χ΄ ΧΦ΄ΧΧ©ΦΌΧΦΈΧ ΦΈΧ ΧΦΌΦ°ΧΦ·Χ§Φ°ΧΦΌΧΦΉΧΦ΅Χ ΧΧΦΌΧ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ΄Χ¦Φ°ΧΦΈΧ§, ΧΦΈΧΦ·Χ¨ Χ§Φ°Χ¨ΦΈΧ: Χ΄ΧΦ·ΧΦΌΦΈΧ¨ΧΧ₯ ΧΦ²ΧΦ΄ΧΧΦ·Χ’Φ·Χ₯ ΧΦΌΦΆΧ¨ΦΆΧΦ° ΧΦ·ΧΦΌΦ΄ΧΦΌΦΈΧ¨ ΧΦ·ΧΦΌΦ·Χ’Φ²ΧΦΉΧ¨ ΧΦΆΧͺ ΧΦ·ΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ΄. ΧΦ·ΧΦΌΦΈΧΦ΅Χ ΧΦΈΧΦ·Χ¨ ΧΦ΅ΧΦΈΧΦΈΧ: Χ΄ΧΦ°ΧΧΦΌΧ Χ’ΦΈΧΦ·Χ¨ ΧΦ΄Χ€Φ°Χ Φ΅ΧΧΦΆΧΧ΄. ΧΦ°ΧΦ΄ΧΧΦΌΦΈΧ’Φ΅ΧΧͺ ΧΦ΅ΧΧΦΈΧ, ΧΦ΅ΧΦΈΧΦΈΧ: Χ΄ΧΦ·ΧΦΌΦ·Χ’Φ²ΧΦΉΧ¨ ΧΦ·ΧΦ°ΧΦΌΦΈΧ ΧΦ΄Χ€Φ°Χ Φ΅ΧΧΦΆΧ ΧΦ·ΧΧ³ ΧΦΌΦ°Χ¨ΦΉΧΧ©ΧΦΈΧΧ΄.
The Gemara asks: From where may it be inferred that the word over is the language of precedence? Rav NaαΈ₯man bar YitzαΈ₯ak said that the verse states: βAnd Ahimaaz ran by the way of the plain, and overran [vayaβavor] the Cushiteβ (IIΒ Samuel 18:23), i.e., Ahimaaz overtook the Cushite. Abaye said: It is derived from here: βAnd he passed [avar] before themβ (Genesis 33:3). And if you wish, say instead that the proof is from here: βAnd their king passed [vayaβavor] before them and the Lord at their headβ (Micah 2:13).
ΧΦ°Χ€ΦΈΧ ΦΆΧΧΦΈ ΧΦ·ΧΧ ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ°? Χ¨Φ·Χ Χ©ΧΦ΅Χ©ΧΦΆΧͺ ΧΦ΄Χ§ΦΌΦ·ΧΦ°Χ¨Φ·ΧΦ°ΧΦΈΧ ΧΦ΄ΧΧ§ΦΌΦ°ΧΦ·Χ’ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΦΈΧ©ΧΦ΅Χ ΧΦΌΧΦΈΧ¨Φ΅ΧΧΦ° ΧΧ Χ΄βΧ.
The Gemara asks: What blessing is recited before the reading of the Megilla? The Gemara relates that Rav Sheshet from Katrazya once happened to come before Rav Ashi, and he recited three blessings, alluded to by the letters mem, nun, αΈ₯et: Concerning the reading [mikra] of the Megilla; Who has performed miracles [nissim] for our fathers; and Who has given us life [sheheαΈ₯eyanu].
ΧΦ°ΧΦ·ΧΦ²Χ¨ΦΆΧΧΦΈ ΧΦ·ΧΧ ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ°? ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΦ·ΧͺΦΌΦΈΧ ΧΧ³ ΧΦ±ΧΦΉΧΦ΅ΧΧ ΧΦΌ ΧΦΆΧΦΆΧΦ° ΧΦΈΧ’ΧΦΉΧΦΈΧ (ΧΦΈΧΦ΅Χ) ΧΦΈΧ¨ΦΈΧ ΧΦΆΧͺ Χ¨Φ΄ΧΧΦ΅Χ ΧΦΌ ΧΦ°ΧΦ·ΧΦΌΦΈΧ ΧΦΆΧͺ ΧΦΌΦ΄ΧΧ Φ΅Χ ΧΦΌ ΧΦ°ΧΦ·Χ ΦΌΧΦΉΧ§Φ΅Χ ΧΦΆΧͺ Χ Φ΄Χ§Φ°ΧΦΈΧͺΦ΅Χ ΧΦΌ ΧΦ°ΧΦ·Χ ΦΌΦ΄Χ€Φ°Χ¨ΦΈΧ’ ΧΦΈΧ ΧΦΌ ΧΦ΄Χ¦ΦΌΦΈΧ¨Φ΅ΧΧ ΧΦΌ ΧΦ°ΧΦ·ΧΦ°Χ©ΧΦ·ΧΦΌΦ΅Χ ΧΦΌΦ°ΧΧΦΌΧ ΧΦ°ΧΧΧ ΧΧΦΉΧΦ°ΧΦ΅Χ Χ Φ·Χ€Φ°Χ©ΧΦ΅Χ ΧΦΌ, ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΦ·ΧͺΦΌΦΈΧ ΧΧ³ ΧΦ·Χ ΦΌΦ΄Χ€Φ°Χ¨ΦΈΧ’ ΧΦ°ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ΄ΧΦΌΧΧ Χ¦ΦΈΧ¨Φ΅ΧΧΦΆΧ. Χ¨ΦΈΧΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦΈΧΦ΅Χ ΧΦ·ΧΦΌΧΦΉΧ©ΧΦ΄ΧΧ’Φ·. ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ: ΧΦ΄ΧΦ°ΧΦΌΦΈΧΦ° β Χ Φ΅ΧΧΦ°Χ¨Φ΄ΧΧ Φ°ΧΧΦΌ ΧΦ°ΧͺΦ·Χ¨Φ°ΧΦ·ΧΦ°ΧΧΧΦΌ: ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΦ·ΧͺΦΌΦΈΧ ΧΧ³ ΧΦ·Χ ΦΌΦ΄Χ€Φ°Χ¨ΦΈΧ’ ΧΦ°ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ΄ΧΦΌΧΧ Χ¦ΦΈΧ¨Φ΅ΧΧΦΆΧ ΧΦΈΧΦ΅Χ ΧΦ·ΧΦΌΧΦΉΧ©ΧΦ΄ΧΧ’Φ·.
The Gemara asks: What blessing is recited after the reading of the Megilla in places where it is customary to recite such a blessing? The Gemara answers that the following blessing is recited: Blessed are You, Lord our God, King of the universe, the God Who pleads our cause, and Who judges our claim, and Who avenges our vengeance, and Who punishes our foes, and Who brings retribution to our enemies. Blessed are You, Lord, Who, on behalf of Israel, exacts punishment from all of their foes. Rava said: The conclusion of the blessing is as follows: Blessed are you, Lord, the God who brings salvation. Rav Pappa said: Therefore, since there are two opinions on the matter, we should say both of them: Blessed are you, Lord, Who, on behalf of Israel, exacts punishment from all their foes; the God Who brings salvation.
ΧΦΌΦ°Χ©ΧΦ΅Χ Φ΄Χ ΧΦΌΧΦ·ΧΦ²ΧΦ΄ΧΧ©ΧΦ΄Χ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ ΧΦΌΦ·ΧΦΌΦ΄Χ Φ°ΧΦΈΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ ΧΦ°ΧΧΦΌΧ³. ΧΦΈΧ Φ΅Χ Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ, ΧΦΌΦ°Χ ΦΆΧΦΆΧ ΧΦ΄Χ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·Χ‘ΦΌΦ΄Χ: ΧΦΌΦ°Χ ΦΆΧΦΆΧ ΧͺΦΌΧΦΉΧ¨ΦΈΧ Χ Φ°ΧΦ΄ΧΧΦ΄ΧΧ ΧΦΌΧΦ°ΧͺΧΦΌΧΦ΄ΧΧ. Χ¨ΦΈΧΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦΌΦ°Χ ΦΆΧΦΆΧ ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ ΧΦ°ΧΦ΄ΧΦΌΦ΄Χ ΧΦ°ΧΦ΄Χ©ΧΦ°Χ¨Φ°ΧΦ΅ΧΦ΄ΧΧ.
We learned in the mishna: On Mondays and on Thursdays during the morning service and on Shabbat during the afternoon service, three people read from the Torah. The Gemara asks: Corresponding to what were these three readers instituted? Rav Asi said: They correspond to the three sections of the Bible: Pentateuch, Prophets, and Writings. Rava said: They correspond to the three components of the Jewish people: Priests, Levites, and Israelites.
ΧΦΆΧΦΌΦΈΧ ΧΦΈΧ ΧΦΌΦ°ΧͺΦΈΧ Φ΅Χ Χ¨Φ·Χ Χ©ΧΦ΄ΧΧΦ΄Χ: ΧΦ΅ΧΧ Χ€ΦΌΧΦΉΧΦ²ΧͺΦ΄ΧΧ ΧΦ΅Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧ§Φ΄ΧΧ ΧΦΌΦ°ΧΦ΅ΧΧͺ ΧΦ·ΧΦΌΦ°Χ ΦΆΧ‘ΦΆΧͺ, Χ΄ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨Χ΄ Χ’ΧΦΉΧΦΆΧ ΧΦ΄Χ ΧΦ·ΧΦΌΦ΄Χ Φ°ΧΦΈΧ. ΧΦΈΧ Φ΅Χ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ ΧΦΌΦ°Χ ΦΆΧΦΆΧ ΧΦ΄Χ?
The Gemara raises a question: But with regard to this baraita that Rav Shimi taught: One may not decrease to fewer than ten the number of verses read during a public Torah reading in the synagogue, and a generic verse, e.g., βAnd God spoke to Moses saying,β is included in the count, to what do these ten verses correspond? Why specifically the number ten?
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦΌΦΆΧ ΧΦ΅ΧΦ΄Χ: ΧΦΌΦ°Χ ΦΆΧΦΆΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ ΧΦΌΦ·ΧΦ°ΧΦΈΧ Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ°ΧΦ΅ΧΧͺ ΧΦ·ΧΦΌΦ°Χ ΦΆΧ‘ΦΆΧͺ. Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦΈΧΦ·Χ¨ ΧΦΌΦ°Χ ΦΆΧΦΆΧ Χ’Φ²Χ©ΧΦΆΧ¨ΦΆΧͺ ΧΦ·ΧΦΌΦ΄ΧΦΌΦ°Χ¨ΧΦΉΧͺ Χ©ΧΦΆΧ ΦΌΦΆΧΦΆΧΦ°Χ¨ΧΦΌ ΧΦ°ΧΦΉΧ©ΧΦΆΧ ΧΦΌΦ°Χ‘Φ΄ΧΧ Φ·Χ. (Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΦ΄Χ ΧΦΈΧΦ·Χ¨: ΧΦΌΦ°Χ ΦΆΧΦΆΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ ΧΦ΄ΧΧΦΌΧΦΌΧΦ΄ΧΧ Χ©ΧΦΆΧΦΈΧΦ·Χ¨ ΧΦΌΦΈΧΦ΄Χ ΧΦΌΦ°Χ‘Φ΅Χ€ΦΆΧ¨ ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦ΄ΧΧ.) ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦΌΦ°Χ ΦΆΧΦΆΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ ΧΦ·ΧΦ²ΧΦΈΧ¨ΧΦΉΧͺ Χ©ΧΦΆΧΦΌΦΈΧΦΆΧ Χ Φ΄ΧΦ°Χ¨ΦΈΧ ΧΦΈΧ’ΧΦΉΧΦΈΧ.
Rabbi Yehoshua ben Levi said: They correspond to the ten idlers that are in the synagogue, i.e., ten men who have the leisure not to work, and instead sit in the synagogue and are available to attend to communal needs. Rav Yosef said: They correspond to the Ten Commandments that were spoken to Moses at Sinai. Rabbi Levi said: They correspond to the ten psalms of praise that David said in the book of Psalms. And Rabbi YoαΈ₯anan said: They correspond to the ten utterances with which the world was created.
ΧΦ΅Χ Χ Φ΄ΧΧ Φ°ΧΧΦΌ? Χ΄ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨Χ΄ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅ΧΧ©ΧΦ΄ΧΧͺ. ΧΦΈΧ Φ΅Χ ΧͺΦΌΦ΄Χ©ΧΦ°Χ’ΦΈΧ ΧΦΈΧΧΦΌ! Χ΄ΧΦΌΦ°Χ¨Φ΅ΧΧ©ΧΦ΄ΧΧͺΧ΄ Χ ΦΈΧΦ΅Χ ΧΦ·ΧΦ²ΧΦΈΧ¨ ΧΧΦΌΧ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΌΦ΄ΧΦ°ΧΦ·Χ¨ ΧΧ³ Χ©ΧΦΈΧΦ·ΧΦ΄Χ Χ Φ·Χ’Φ²Χ©ΧΧΦΌ ΧΦΌΧΦ°Χ¨ΧΦΌΧΦ· Χ€ΦΌΦ΄ΧΧ ΧΦΌΧΧ Χ¦Φ°ΧΦΈΧΦΈΧΧ΄.
The Gemara asks: What are these ten utterances? Presumably, they are the utterances introduced by the words βand God saidβ in the story of Creation in the first chapter of Genesis. However, there are only nine of these utterances and not ten. The Gemara answers: The expression: βIn the beginningβ (Genesis 1:1) is also considered an utterance, as it is written: βBy the word of the Lord were the heavens made; and all the host of them by the breath of His mouthβ (Psalms 33:6), which indicates that the first utterance of Creation was the general creation of the entire universe.
ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ, Χ¨Φ΄ΧΧ©ΧΧΦΉΧ Χ©ΧΦΆΧ§ΦΌΦΈΧ¨ΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ β ΧΦ°Χ©ΧΧΦΌΧΦΌΦΈΧ, Χ©ΧΦ΅Χ Φ΄Χ Χ©ΧΦΆΧ§ΦΌΦΈΧ¨ΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ β ΧΦ°Χ©ΧΧΦΌΧΦΌΦΈΧ, Χ©ΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ Χ©ΧΦΆΧ§ΦΌΦΈΧ¨ΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ β ΧΦ°Χ©ΧΧΦΌΧΦΌΦΈΧ.
Rava said: Since ten verses must be read, if the first of the three readers called to the Torah read four verses, he is praiseworthy; if the second one read four verses, he is praiseworthy; and if the third one read four verses, he is praiseworthy.
Χ¨Φ΄ΧΧ©ΧΧΦΉΧ Χ©ΧΦΆΧ§ΦΌΦΈΧ¨ΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦ°Χ©ΧΧΦΌΧΦΌΦΈΧ β ΧΦΌΦ΄ΧͺΦ°Χ Φ·Χ: ΧΦΌΦ°Χ©ΧΦΈΧΦΉΧ©Χ Χ§ΧΦΌΧ€ΦΌΧΦΉΧͺ Χ©ΧΦΆΧ Χ©ΧΦΈΧΦΉΧ©Χ Χ‘Φ°ΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦΈΧΦΆΧ ΧͺΦΌΧΦΉΧ¨Φ°ΧΦ΄ΧΧ ΧΦΆΧͺ ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦ°ΧΦΈΧΦΈΧ ΧΦΌΦΈΧͺΧΦΌΧ Χ’Φ²ΧΦ΅ΧΧΦΆΧ ΧΧΧ΄βΧ, ΧΦ΅ΧΧΦ·Χ’ ΧΦ΅ΧΧΧΦΉ ΧΦ΅ΧΦΆΧ Χ Φ΄ΧͺΦ°Χ¨Φ°ΧΦΈΧ Χ¨Φ΄ΧΧ©ΧΧΦΉΧ, ΧΦ°ΧΦ·Χ§Φ°Χ¨Φ΄ΧΧ ΧΦ΄ΧΦΌΦΆΧ ΦΌΦΈΧ Χ¨Φ΄ΧΧ©ΧΧΦΉΧ β Χ©ΧΦΆΧΦΌΦ΄Χ¦Φ°ΧΦΈΧ ΧΦΌΦΈΧ¨Φ΄ΧΧ©ΧΧΦΉΧ.
Rava explains: If the first of the three readers called to the Torah read four verses, he is praiseworthy because the first in a series is privileged, as we learned in a mishna (Shekalim 8a): One removes the funds from the Temple treasury chamber, in order to use them for purchasing communal offerings and attending to other needs of the Temple, with three large baskets, each measuring three seβa. On the baskets is written, respectively, alef, beit, gimmel, in order to know which of them was removed first, in order to sacrifice offerings purchased with money from that basket first, as it is a mitzva to use the money collected with the first basket before the money collected with the others.
ΧΦΆΧΦ°Χ¦ΦΈΧ’Φ΄Χ Χ©ΧΦΆΧ§ΦΌΦΈΧ¨ΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦ°Χ©ΧΧΦΌΧΦΌΦΈΧ β ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: Χ΄ΧΦΆΧ ΧΧΦΌΧ Χ€ΦΌΦ°Χ Φ΅Χ ΧΦ·ΧΦΌΦ°Χ ΧΦΉΧ¨ΦΈΧ ΧΦΈΧΦ΄ΧΧ¨ΧΦΌΧ΄, ΧΦ°ΧΦ·ΧΦΌΦ΅Χ Χ©ΧΦΆΧΦΌΦ°Χ¦Φ·ΧΦΌΦ΅Χ Χ€ΦΌΦ°Χ Φ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ€ΦΌΦ΅Χ Χ Φ΅Χ¨ ΧΦ·Χ’Φ²Χ¨ΦΈΧΦ΄Χ, ΧΦ°Χ Φ΅Χ¨ ΧΦ·Χ’Φ²Χ¨ΦΈΧΦ΄Χ ΧΦΌΦ°ΧΦ·Χ€ΦΌΦ΅Χ Χ©ΧΦ°ΧΦ΄ΧΧ ΦΈΧ. ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ΄ΧΦΌΦΈΧΧ Χ©ΧΦΆΧΦΆΧΦ°Χ¦ΦΈΧ’Φ΄Χ ΧΦ°Χ©ΧΧΦΌΧΦΌΦΈΧ.
If the middle one read four verses, he is also praiseworthy, as the middle position is also dignified, as it is taught in a baraita: βThe seven lamps shall give light in front of the candelabrumβ (Numbers 8:2); this teaches that the priest turns the front of each lamp toward the western lamp of the candelabrum, i.e., the middle lamp, and the western lamp faces toward the Divine Presence. And Rabbi YoαΈ₯anan said: It is derived from here that the middle one is especially praiseworthy.
ΧΦ°ΧΦ·ΧΦ²Χ¨ΧΦΉΧ Χ©ΧΦΆΧ§ΦΌΦΈΧ¨ΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦ°Χ©ΧΧΦΌΧΦΌΦΈΧ β ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ·Χ’Φ²ΧΦ΄ΧΧ ΧΦΌΦ·Χ§ΦΌΦΉΧΦΆΧ©Χ ΧΦ°ΧΦΉΧ ΧΧΦΉΧ¨Φ΄ΧΧΦ΄ΧΧ. Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ ΧΦ΄ΧΧ§ΦΌΦ°ΧΦ·Χ’ ΧΦ°ΧΦ΅Χ ΧΦΌΦ°Χ Φ΄ΧΧ©ΧΦ°ΧͺΦΌΦΈΧ ΧΦΌΦ·ΧΦ²ΧΦ΄Χ ΧΧΦΉΧΦΈΧ¨ ΧΦ°Χ§ΦΈΧ¨ΦΈΧ Χ¨Φ΄ΧΧ©ΧΧΦΉΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ, ΧΦ°Χ©ΧΦ·ΧΦΌΦ°ΧΦ΅ΧΧΦΌ Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ.
And if the last one called to the Torah read four verses, he too is praiseworthy, due to the principle that one elevates to a higher level of sanctity and does not downgrade. If the last reader reads more verses than did the first two, this is an elevation in sanctity. The Gemara relates that Rav Pappa happened to come to the synagogue of the place called Avi Gover, and the first person called to the Torah read four verses, and Rav Pappa praised him.
ΧΦ΅ΧΧ Χ€ΦΌΧΦΉΧΦ²ΧͺΦ΄ΧΧ ΧΦ΅ΧΦΆΧ ΧΦ°ΧΦ΅ΧΧ ΧΧΦΉΧ‘Φ΄ΧΧ€Φ΄ΧΧ. ΧͺΦΌΦΈΧ ΦΈΧ: ΧΦ·Χ€ΦΌΧΦΉΧͺΦ΅ΧΦ· β ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° ΧΦ°Χ€ΦΈΧ ΦΆΧΧΦΈ, ΧΦ°ΧΦ·ΧΧΦΉΧͺΦ΅Χ β ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° ΧΦ°ΧΦ·ΧΦ²Χ¨ΦΆΧΧΦΈ.
We learned in the mishna that one may neither decrease the number of readers nor add to them. The one who begins the reading and the one who concludes the reading from the Torah each recite a blessing. It is taught in a baraita: The one who begins the reading recites a blessing before reading from the Torah, and the one who concludes the reading recites a blessing after the reading.
ΧΦ°ΧΦΈΧΦ΄ΧΧΦΌΦΈΧ ΦΈΧ, ΧΦΌΦ°ΧΧΦΌΧΦΌΦ°ΧΧΦΌ ΧΦ°ΧΦΈΧ¨Φ°ΧΦ΄Χ ΧΦ°Χ€ΦΈΧ ΦΆΧΧΦΈ ΧΦΌΧΦ°ΧΦ·ΧΦ²Χ¨ΦΆΧΧΦΈ β ΧΦ·ΧΦ°ΧΧ ΧΦΌ ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦΌΦ°ΧͺΦ·Χ§ΦΌΦ΄ΧΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦΌΦ°ΧΦ΅ΧΧ¨ΦΈΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ·Χ ΦΌΦ΄ΧΦ°Χ ΦΈΧ‘Φ΄ΧΧ ΧΦΌΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ·ΧΦΌΧΦΉΧ¦Φ°ΧΦ΄ΧΧ.
The Gemara comments: And now that all who read from the Torah recite blessings both before and after reading from the Torah, this is the reason that the Sages instituted this policy: It is a decree due to both those who enter the synagogue in middle of the reading and do not hear the first readerβs initial blessing and due to those who leave the synagogue early and do not hear the final readerβs concluding blessing, lest they come to the erroneous conclusion that one blessing suffices.
ΧΦΌΦ°Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΦ³ΧΦΈΧ©ΧΦ΄ΧΧ ΧΦΌΧΦ°ΧΧΦΌΧΦΌΧΦΉ Χ©ΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦ°ΧΧΦΌΧ³. ΧΦΌΦ°Χ’ΦΈΧ ΧΦ΄ΧΧ ΦΌΦ΅ΧΧΦΌ Χ’ΧΦΌΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΦ΅Χ¨ΦΈΧΦΈΧ: Χ€ΦΌΦΈΧ¨ΦΈΧ©ΧΦ·Χͺ Χ¨ΦΉΧΧ©Χ ΧΧΦΉΧΦΆΧ©Χ, ΧΦΌΦ΅ΧΧ¦Φ·Χ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΧΦΉΧͺΦΈΧΦΌ? Χ΄Χ¦Φ·Χ ΧΦΆΧͺ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ°ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦΈ ΧΦ²ΧΦ΅ΧΧΦΆΧ ΧΦΆΧͺ Χ§ΧΧ¨Φ°ΧΦΌΦΈΧ Φ΄Χ ΧΦ·ΧΦ°ΧΦ΄ΧΧ΄, ΧΦΌΦ°ΧΦΈΧΦ°ΧΦΈΧΧ ΧͺΦΌΦ°ΧΦΈΧ Φ°ΧΦΈΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧ§Φ΅Χ, ΧΦ΅ΧΧΦ΄Χ Χ ΦΆΧ’Φ°ΧΦΌΦ΅ΧΧ?
We learned in the mishna: On the days of the New Moon and on the intermediate days of a Festival, four people read from the Torah. Ulla bar Rav raised a dilemma before Rava: The Torah portion read on the New Moon consists of three short consecutive paragraphs (Numbers 28:1β8, 9β10, 11β15). How does one read it in order to divide it among four readers? With regard to the first paragraph, which includes the verse: βCommand the children of Israel and say to them, My offering, the provision of My sacrifices made by fireβ (Numbers 28:2), and which is eight verses, what shall we do?
Χ Φ΄ΧΧ§Φ°Χ¨Φ΅Χ ΧͺΦΌΦ°Χ¨Φ΅Χ ΧͺΦΌΦ°ΧΦΈΧͺΦΈΧ ΧͺΦΌΦ°ΧΦΈΧͺΦΈΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧ§Φ΄ΧΧ β Χ€ΦΌΦΈΧ©ΧΧΦΌ ΧΦ°ΧΧΦΌ ΧͺΦΌΦ°Χ¨Φ΅Χ, ΧΦ°ΧΦ΅ΧΧ ΧΦ°Χ©ΧΦ·ΧΦΌΦ°ΧΧ¨Φ΄ΧΧ ΧΦΌΦ·Χ€ΦΌΦΈΧ¨ΦΈΧ©ΧΦΈΧ Χ€ΦΌΦΈΧΧΦΉΧͺ ΧΦ΄Χ©ΦΌΧΦ°ΧΦΉΧ©ΧΦΈΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧ§Φ΄ΧΧ. Χ Φ΄ΧΧ§Φ°Χ¨Φ΅Χ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦ°Χ’ΦΈΧ β Χ€ΦΌΦΈΧ©ΧΧΦΌ ΧΦ°ΧΧΦΌ Χ©ΧΦ΄ΧΦ°Χ’ΦΈΧ, Χ΄ΧΦΌΧΦ°ΧΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺΧ΄ ΧΦΈΧΦ·ΧΦ΄ΧΧ ΧͺΦΌΦ°Χ¨Φ΅Χ, Χ΄ΧΦΌΧΦ°Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΧΧΦ°Χ©ΧΦ΅ΧΧΦΆΧΧ΄ ΧΦΈΧΦ·ΧΦ΄ΧΧ ΧΦ²ΧΦ΄Χ©ΦΌΧΦΈΧ, ΧΦ΅ΧΧΦ΄Χ Χ Φ·Χ’Φ²ΧΦ΅ΧΧ? Χ Φ΄ΧΧ§Φ°Χ¨Φ΅Χ ΧͺΦΌΦ°Χ¨Φ΅Χ ΧΦ΅ΧΦΈΧ ΧΦ°ΧΦ·Χ ΧΦ΅ΧΦΈΧ ΦΈΧΦ° β
If you say that the first two readers should read three verses each, there will remain only two more verses until the end of the paragraph, and one may not leave fewer than three verses before the end of a paragraph at the conclusion of a reading. If you say that the first two readers should read four verses each and complete the first paragraph, then seven verses will be left until the end of entire portion; the second paragraph of βAnd on Shabbat dayβ (Numbers 28:9) is two verses, and the third paragraph of βAnd on the beginnings of your monthsβ (Numbers 28:11) is five verses. What shall we do with them? If the third reader reads the two verses from this paragraph and one of those verses in the following paragraph, this is improper due to the principle that
