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text: Mishnah Megillah
  משנה מגילה
  The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein
  
  
  Mishnah Megillah
  
  
  
  
  
  	The Megillah is read on the eleventh (of Adar), the twelfth, the thirteenth, the fourteenth, and the fifteenth, [sometimes on one; sometimes, on the other, as explained below] — not earlier (than the eleventh) and not later (than the fifteenth). Cities surrounded by a wall from the days of Joshua the son of Nun read on the fifteenth, [it being written (Esther 9:19): "Therefore, the Jews of the outlying towns, who live in the unwalled cities, celebrate the fourteenth, etc." The unwalled cities, celebrating the fourteenth, the implication is that the walled cities celebrate the fifteenth. And "from the days of Joshua" is derived by identity: "perazi" ("unwalled," here) - "perazi" (Deuteronomy 3:5): "aside from the unwalled cities." Just as there, (perazi) from the days of Joshua the son of Nun; here, too, from the days of Joshua the son of Nun. And they ordained that the cities surrounded by a wall from the days of Joshua, even if they are not surrounded by a wall today, read on the fifteenth, like Shushan, in order to accord honor to Eretz Yisrael, which was in ruins in the days of Mordecai and Esther, that they, too, read as the men of Shushan and be regarded as if they were walled cities, even though now they are in ruins, so that there be a remembrance of Eretz Yisrael in this miracle. And Joshua is mentioned because he was the first who began to war against Amalek, viz. (Exodus 17:14): "Write this (the erasing of Amalek) as a remembrance in a scroll, and place it in the ears of Joshua, etc."] The villages and the large cities read on the fourteenth; but the villages may advance it (the Megillah reading) to the "day of assembly" (yom haknissah). [That is, since the walled cities read on the fifteenth, and the unwalled, on the fourteenth, all are included. How, then, could the eleventh, the twelfth, and the thirteenth obtain? The answer: The villages were permitted to advance their reading to the "day of assembly" — Monday or Thursday before the fourteenth — these (Mondays and Thursdays) being the days of assembly, when the villages assemble in the cities for judgment. For beth-din sit on Mondays and Thursdays by the ordinance of Ezra. Or it may be because the villages assemble in the cities on Mondays and Thursdays to hear the reading of the Torah. For the villagers are not so expert in the reading and need one of the men of the city to read for them; and the sages did not make them exert themselves to come back on the fourteenth, so that they be free on Purim to supply the needs of the Purim feast for the men of the cities. And they found an allusion for this in the Megillah, viz. (Esther (9:31): "to fulfill these days of Purim in their times" (bizmaneihem). If Mordecai and Esther instituted only the fourteenth and the fifteenth mentioned therein, we should have "zmanam" (connoting two times). Why "zmaneihem"? (connoting four times)? We are hereby apprised that two more times were added, aside from those mentioned in the Megillah. And it was not necessary for Scripture to include the thirteenth as fit for reading, because the miracle, essentially, occurred on that day. For it was on that day that the Jews gathered together to avenge themselves of their enemies, both in Shushan and in the other provinces. Perforce, then, Scripture adds only the eleventh and the twelfth. And it is not to be suggested that the sixteenth and seventeenth after the fourteenth and fifteenth written in the Megillah are intended, it being written (Ibid. 27): "and (the fifteenth) not to be passed by."]
  	How so? If the fourteenth falls on a Monday, the villages and the large cities read on that day, and the walled cities, the next day. If it falls on Tuesday or Wednesday, the villages advance it to the day of assembly, the large cities read it on the fourteenth, and the walled cities, the next day. If it falls on Thursday, the villages and the large cities read on that day, and the walled cities, the next day. If it falls on Sabbath eve, the villages advance it to the day of assembly, and the large cities and the walled cities read it on that day. [For there is no Megillah reading on the Sabbath, a decree lest he take the Megillah in his hand and carry it four cubits in the public domain. And if it were delayed until Sunday, that would make it the sixteenth, whereas Scripture states: "and (the fifteenth) not to be passed by." And even though those in the walled cities read it on the fourteenth when the fifteenth falls out on a Sabbath, still, they read "Vayavo Amalek" only on Shabbath, which is the fifteenth, they read "Pakadeti" as the haftarah, and they review the halachoth of Purim that entire Shabbath. As to the Purim feast — some say they have it on the fourteenth, when they read the Megillah; and others, that they delay it until after Shabbath. And so it would appear from the Yerushalmi — that a Purim feast which falls on Shabbath is delayed and not advanced. But all agree that it is not made on Shabbath.] If it falls on Sunday, the villages advance it to the day of assembly, [which is the eleventh], the large cities read it on that day, and the walled cities, on the next day. [The sages allowed the villages to advance it to the day of assembly only when Israel are on their land and messengers of beth-din go out to inform them when beth-din sanctified the New Moon and when Pesach falls. But nowadays, when the people count thirty days from the Megillah reading until Pesach — if the villagers advanced their reading, they would observe Pesach thirty days after the reading and would be eating chametz the last days of Pesach, for which reason it is read only in its time.]
  	Which is a large city? Wherever there are "ten idlers" [in the house of prayer, who are idle from work, being supported by the congregation in order always to be found there at the time of prayer.] If there are fewer than that, it is a village. With these [i.e., with the time of the Megillah reading], they said that it is to be advanced, but not delayed [if it falls on a Sabbath]; but with the times of the wood (offerings) of the Cohanim and the people, [where certain families bring wood to the Temple for the (altar) wood pile on fixed days, every year (see Ta'anith 4:5), and they sacrifice a "wood-offering," gift burnt-offerings — if it (their appointed day) falls on a Sabbath, it is delayed to Sunday], and the ninth of Av [(the same applies to all fasts which fall on a Sabbath)], and chagigah (the festival offering) [If yom tov falls on a Sabbath, the festival peace-offerings are pushed off to the next day, for they can be made up all seven days], and hakhel [viz. (Deuteronomy 31:12): "Assemble (hakhel) the people, etc.", where the king would read in the book of Deuteronomy, and all the people were obligated to bring their little children, viz. (Ibid.); "the men, the women, and the little children," which is impossible on Shabbath], (if they fall on a Sabbath,) they are delayed but not advanced, [the time of their obligation not yet having arrived. (As to the ninth of Av, "Calamity is not advanced")]. Even though they said (in respect to the time of the Megillah reading): "It is advanced, but not delayed," it is permitted (on a day that it is advanced) to eulogize, and to fast, and to fulfill the (Purim) obligation of matanoth la'evyonim (giving gifts to the poor). R. Yehudah said: When is this so (that the villages may advance the reading to the day of assembly)? Where they assemble (in the large cities) on Mondays and Thursdays. But where they assemble neither on Mondays nor on Thursdays, they may read it only in its time.
  	If they read the Megillah on the first Adar, and they intercalated the year, they read it on the second Adar. There is no difference between the first Adar and the second Adar but the reading of the Megillah and matanoth la'evyonim alone. [This is what is meant: There is no difference between the fourteenth and fifteenth of the first Adar and the fourteenth and fifteenth of the second Adar but the reading of the Megillah and matanoth la'evyonim, (which obtain on the second and not on the first). But in respect to eulogy and fasting, they are alike (i.e., they are forbidden on both.)]
  	There is no difference between yom tov and Shabbath but food (preparation) alone, (being forbidden on Shabbath but permitted on yom tov.) [This Mishnah is in accordance with Beth Shammai, who say (Beitzah 1:5): "Neither a minor, nor a lulav, nor a Torah scroll may be carried out to the public domain (on yom tov)," for they are not needed for purposes of eating. But this is not the halachah. We rule in accordance with Beth Hillel, who say that since carrying was permitted for eating purposes, it was permitted for other purposes, too. And there are also other things, which are forbidden on Shabbath but permitted on yom tov even though they are not for eating purposes, such as the dropping of fruits through the aperture (see Beitzah 5:1), which is permitted on yom tov, but not on Shabbath. There is no difference between Shabbath and Yom Kippur, but that wilful transgression of the first is punishable by man [judicial death penalty], whereas wilful transgression of the second is punishable by kareth ("cutting-off").
  	There is no difference between bevowing benefit from one's neighbor and bevowing food from him, but "the treading of the foot" [Bevowing benefit is more stringent than bevowing food only in that one who bevows benefit may not enter the other's property, whereas one who bevows food may], and, (another difference), vessels which are not used for food preparation, [it being permitted to lend them to one who bevows food (but not to one who bevows benefit). And this, only in a place where such vessels are not hired out; but in a place where they are hired out, it is forbidden (even to one who bevows food). For (he is forbidden) any benefit resulting in food. For if this one had not benefited him (by lending him the vessel), he would be lacking a perutah's worth of food benefit. For with that perutah (saved), he can buy food.] There is no difference between vows and gifts, but that one must make good for vows, but he need not make good for gifts. [("vows":) If one says: "I take it upon me (i.e., I vow) to bring a burnt-offering," after which he separated it (the animal) and it were lost, he must bring a different one. ("gifts":) If one says: "this animal is (given) as a burnt-offering," and it were lost, he need not bring a different one, for he did not take it upon himself. But as far as liability for delay is concerned, they are both the same, it being written (Deuteronomy 23:24): "…what you have vowed to the L-rd your G-d, the gift that you spoke with your mouth, etc."
  	There is no difference between a zav (one with a genital discharge) who has two sightings [whether on one day or on two consecutive days] and one who has three sightings [whether on one day or on three consecutive days or two on one day and one the next], but the offering. [A zav who has two sightings does not require an offering; but as far as rendering what he lies on and what he sits on av hatumah (proto-uncleanliness), even if he does not touch them, and (as far as) the counting of seven days from the cessation of his discharge, seven clean days being required before he can immerse (for purification), they are both alike.] There is no difference between a quarantined leper (musgar), viz. (Leviticus 13:5): "Then the priest shall quarantine him for seven days," and a confirmed leper (muchlat), [whom the priest confirms as unclean], but letting the hair grow long and rending of garments, (required by a confirmed leper, but not by a quarantined one), [but as far as being sent away and being unclean, they are both alike.] There is no difference between one cleansed after quarantine and one cleansed after confirmation (as a leper) but (the mitzvah of) shaving and (that of) the birds, [it being written in this regard (Leviticus 14:3): "…and, behold, if the plague-spot of leprosy is healed from the leper" — to exclude a quarantined leper, whose leprosy does not hinge upon healing, but upon days (of quarantine). For even if it were healed, he must remain quarantined for seven days. But as far as cleansing in the mikveh, they are both alike. For in respect to cleansing after quarantine it is also written (Ibid. 13:6): "And he shall wash his clothes, and he shall cleanse himself." And even though there are the guilt-offerings and the log of oil, (required by the confirmed leper, but not by the quarantined one), our Mishnah speaks of the day of his cleansing and his healing, and not of offerings, which obtain on the eighth day.]
  	There is no difference between scrolls (of Scripture) and tefillin and mezuzoth, but that scrolls may be written in all languages [i.e., in the script and tongue of all languages], but tefillin and mezuzoth must be written only ashurith (the holy script and tongue). R. Shimon b. Gamliel says: Even with scrolls, they permitted them to be written (aside from ashurith) only in Greek. [The reason for permitting Greek above all other languages is (Genesis 9:27): "G-d will beautify Yefeth and it will dwell in the tents of Shem": The most beautiful of Yefeth; that is, the most beautiful tongue of all the sons of Yefeth, will dwell in the tents of Shem (Israel.) And there is no tongue among all the sons of Yefeth more beautiful than the Greek tongue. And the halachah is in accordance with R. Shimon b. Gamliel. However, that Greek tongue has already been lost and has become corrupted, for which reason, nowadays, we write scrolls only in the holy script and tongue.]
  	There is no difference between the (high) priest anointed with the anointing oil and the "many-clothed" (high-priest), but the bullock which is brought for "all the mitzvoth" (Leviticus 4:2). [(the "many-clothed"): These are the priests who officiated in the second Temple and also in the first Temple from Yoshiyahu on. The cruse of anointing oil was secreted in his days, so that high-priests were invested with the donning of (additional) vestments alone. If the anointed high-priest (but not the "many-clothed") rules to be permitted something for which wilful transgression is punishable by kareth, and he acts upon his ruling, he brings a bullock (as an offering), viz. (Ibid. 3): "And if the anointed priest, etc."]. There is no difference between an officiating priest ("cohein meshamesh") and a pre-empted priest ("cohein she'avar") but the bullock of Yom Kippur and the tenth of the ephah. [("cohein hameshamesh":) If the high-priest sustained a blemish, and another were appointed in his stead, and his blemish disappeared, and he returned to his service, and his "stand-in" stepped down — the first is called "meshamesh," and the second, "avar." ("but the bullock of Yom Kippur":) it being impossible to offer two. And, likewise, with the tenth of the ephah, the daily cakes of the high-priest, it being impossible to offer two. But in all other respects, they are alike. If he (the "avar") comes to offer the incense or to perform any service, he wears eight vestments. And both are commanded (to wed only) a virgin, and are exhorted against marrying a widow, and officiate at sacrifices even in mourning.]
  	There is no difference between a large bamah (sacrificial mound) and a small bamah but pesachim (Pesach offerings). [This, when the bamoth were permitted. A large bamah is a congregational sacrificial mound, as that of Nov and Giveon. A small bamah is one that each individual makes for himself. Pesachim and all (offerings) like pesachim, i.e., obligatory offerings having a set time, such as temidim and mussafim, (are offered on a large bamah, but not on a small one); but obligatory offerings having no set time, such as the bullock of forgetfulness of the congregation and the goats for (unwitting) idolatry were not offered even on a large bamah.] This is the rule: Whatever is vowed and donated may be offered on a (small) bamah; whatever is not vowed and donated may not be offered on a bamah.
  	There is no difference between (the sanctuary of) Shiloh and Jerusalem, but that in Shiloh lesser-order offerings and ma'aser sheni are eaten wherever [Shiloh] can be seen, and, in Jerusalem, (only) within the wall. And, in both places, holy of holies are eaten (only) within the enclosure (of the sanctuary). The sanctity of Shiloh permits [of bamoth] after it [i.e., after its destruction.] The sanctity of Jerusalem does not permit [of bamoth] after it.
  
  
  
  	If one reads the Megillah in inverted order he does not fulfill his obligation, it being written (Esther 9:28): "And these days are commemorated and celebrated." Just as celebration cannot be inverted (it being impossible for the fifteenth to precede the fourteenth), so commemoration (the reading of the Megillah) cannot be inverted.] If he reads it by heart, or in Targum, or in any language, he does not fulfill his obligation. [("by heart":), it being written here "commemorated," and, elsewhere (in respect to the eradication of Amalek - Exodus 17:14): "Write this as a commemoration in a book." ("or in Targum, etc.":) This is what is meant: If a Hebrew reads it in Targum, and he does not understand it; or if he reads it in any other language that he does not understand, he does not fulfill his obligation.] But it may be read to those speaking a foreign tongue in their tongue, [so long as it be written in that tongue, so that he not read it by heart.] And if one speaking a foreign tongue hears it in Ashurith, he fulfils his obligation. [Greek is like Ashurith relative to this halachah. It is just that the original Greek has been lost and been forgotten as we wrote above (1:8)].
  	If he reads it desultorily [i.e., If he reads a little and pauses, and then reads a little more and pauses again — even if the pause is longer than that required to complete the whole], (or) if he "slumbers" (while reading), he fulfills the obligation. If he copied it, (or) expounded it, or proof-read it, [("If he copied it":) as when it was all written and lying before him, and he copied it (for he does not fulfill his obligation unless he reads from a Megillah which is entirely written)] — if he had intent [to fulfill his obligation with such reading], he fulfills his obligation; if not, he does not fulfill it. If it were written with sam [an herb], sikra [a stone which dyes red], komos [a type of resin], vitriol, on paper, or on diftera [unfinished hide — processed with salt and flour but not with gall nut], he does not fulfill his obligation; but it must be written Ashurith, on a scroll, and in ink.
  	If an unwalled city man [whose time (for reading the Megillah) is the fourteenth], went to a walled city, [whose time is the fifteenth], or a walled city man went to an unwalled city — If he intends to return to his place, he reads as (in) his place; if not, he reads with them. [If he is a walled city man who went to an unwalled city, and he intends to leave the city the night of the fourteenth before dawn — even though he spends the night in the city, since he does not intend to be there in the daytime, he is not even regarded as "unwalled for a day," for which reason he reads in his place on the fifteenth. But if he does not intend to leave there at night, he is "unwalled" for that day. Even though he intends to return the next day or some other day, he is called "unwalled" and reads with them. The same applies to an unwalled city man who went to a walled city. If he intends to return on the night of the fifteenth, he is not "walled for a day," and he reads on the fourteenth, even though he is in the walled city. But if he does not intend to return the night of the fifteenth, he does not read on the fourteenth, but waits and reads with them. This Mishnah is explained thus in the gemara.] And from where must one read (the Megillah) to fulfill his obligation? R. Meir says: (He must read) the whole thing. R. Yehudah says: From (Esther 2:5): "Ish Yehudi." R. Yossi says: From (Ibid. 3:1): "After these things." [The halachah is in accordance with R. Meir.]
  	All [including women] are fit to read the Megillah, except a deaf-mute [(This Mishnah is in accordance with R. Yossi, who says that if one reads and does not "make it heard" to his ears, he has not fulfilled his obligation)], an imbecile, and a minor. R. Yehudah rules it to be fit with a minor. [The halachah is not in accordance with R. Yehudah.] The Megillah is not read, circumcision is not performed, (ritual) immersion is not performed, sprinkling is not performed, and also a woman who observes "day against day" does not immerse until sunrise. And all of them, if they did so at dawn, it is kasher. [("The Megillah is not read":) For one must read the Megillah at night and repeat it in the daytime. And the reading of the daytime is only after sunrise, viz. (Esther 9:28): "And these days are commemorated and celebrated." ("circumcision is not performed":), viz. (Leviticus 12:3): "And on the eighth day he shall circumcise." ("immersion and sprinkling are not performed":) it being written in respect to sprinkling (Numbers 19:19): "And the clean one shall sprinkle on the unclean one on the third day and on the seventh day," and immersion is likened to sprinkling. It is only when he immerses on the seventh day that he must immerse only in the daytime, and we do not say that he may immerse when it gets dark on the night of the seventh, even though the night is the beginning of the day. But after the seventh day has passed, it is permitted to immerse at night. ("a woman who observes 'day against day'":) during the eleven days between one niddah state and the next. If she sees blood on one of those days, she observes the next day (in cleanliness) and immerses that day itself at sunrise. ("if they did so at dawn, it is kasher:") For when the day dawns, it is called "day," viz. (Nechemiah 4:15): "And we did the work … from the dawn until the stars appeared," followed by (Ibid. 16): "…and the night for us was guarding, and the day, work." They said "until sunrise" only to insure that it was not night, for not all are expert in discriminating dawn.]
  	The entire day (i.e., the daytime) is kasher for: the reading of the Megillah, the reciting of Hallel, the blowing of the shofar, the taking of the lulav, the reciting of the mussaf prayer, the mussaf offering, the confession over the bullocks [the bullock of the anointed high-priest and the bullock of forgetfulness of the congregation, over which confession is made for the sins for which they are brought, the tithe-confession [(Deuteronomy 26:13): "I have removed the holy things from the house, etc."], the confession of Yom Kippur, placing of the hands (s'michah) [(Leviticus 1:4): "And he shall place his hand upon the head of the burnt-offering," slaughtering, lifting (of the omer and of parts of the peace-offering), presentation [First he presents the meal-offering at the southwest corner of the altar; then he takes the fistful], burning [the fistful, which corresponds in the meal-offering to the sprinkling of the blood in sacrifices, and which is kasher only in the daytime, as opposed to the burning of the fats and the limbs, which is kasher the entire night (2:6)], melikah ("pinching" a bird's head), receiving [of the blood in the sprinkling bowl], sprinkling (hazayah) [the sprinkling (on the ark cover) of the blood of bullocks which are burned and of all the inner sin-offerings; and the sprinkling of the blood on the altar is also called "hazayah."], the administering of the sotah's draught, the breaking of the neck of the red heifer, and the cleansing of the leper.
  	The entire night is kasher for the harvesting of the omer and the burning of the fats and the limbs [left over from the afternoon tamid, viz. (Leviticus 6:2): "It is the burnt-offering upon its firewood on the altar all the night."] This is the rule: Something whose mitzvah is in the daytime is kasher the entire day, [to include the arranging of the two containers of frankincense placed on the show bread], and something whose mitzvah is at night is kasher the entire night, [to include the eating of the Pesach offering, which is kasher the entire night, the sages having said "until midnight" only to keep one far from transgression.]
  
  
  
  	Men of a city who sold the open place of a city may buy a house of prayer with the proceeds. [The open place of a city has sanctity, for they (the city dwellers) pray there on fast days. The sages differ with this anonymous Mishnah, saying that sanctity does not inhere in the open place of a city, since they pray there only adventitiously. The halachah is in accordance with the sages.] (If they sold) a house of prayer, they may buy an ark. [It is only a village house of prayer that may be sold; but a house of prayer in a large city, from which they come from all over to pray belongs to the populace and may not be sold.] (If they sold) an ark, they may buy coverings (for the Torah scrolls). (If they sold) coverings, they may buy books [Prophets and Writings]. (If they sold) books, they may buy a Torah scroll. But if they sold a Torah scroll, they may not buy books. [For "we raise in sanctity, and do not lower."] (If they sold) books, they may not buy coverings. (If they sold) coverings, they may not buy an ark. (If they sold) an ark, they may not buy a house of prayer. (If they sold) a house of prayer, they may not buy the open place. And the same holds with what is left over. [If they sold books and bought a Torah scroll with some of the money, they may not buy something of lesser sanctity with what is left over. And all of this applies only when the sale was not made by seven city dignitaries in the presence of the people of the city, but if it was, even to buy beer for drinking, it is permitted. And this, only in a village (as opposed to a large city) as stated above.] It is not permitted to sell what is owned by many to an individual, this lowering its sanctity. These are the words of R. Yehudah. They said to him: If so, it should not be permitted to sell from a large city to a small one, [but it is!]
  	A house of prayer may be sold only on condition that if they (the sellers) desire, it will be returned. These are the words of R. Meir. [Even from the many to the many it may not be sold unconditionally, this being demeaning, as if to say: "It is nothing special to us." The halachah is not in accordance with R. Meir.] The sages say: It may be sold forever (i.e., unconditionally) [even to an individual, for any purpose], except for four things: a bathhouse, a tannery, a mikveh, a "watering" house [i.e., for washing (clothing); or, for passing water.] R. Yehudah says: It may be sold as a courtyard, and the buyer can do what he wants with it. [The halachah is not in accordance with R. Yehudah.]
  	R. Yehudah said further: In a ruined synagogue, no eulogies are made, ropes are not twined [The same holds for all labors, but the twining of ropes requires a large space, and the space in a house of prayer serves this purpose], nets are not spread in it, fruits are not spread on its roof, and it is not used as a short-cut (kapandarya) ["kapandarya," acronymic for "Ademakifna dari, a'ol beha," i.e., "Instead of circling rows" of houses, I will take a short-cut through here.], it being written (Leviticus 26:31): "And I will make desolate your sanctuaries" — Though desolate, they retain their sanctity. If grass cropped up in it, it may not be torn out, so that they grieve, [remembering its former days and resolving to rebuild it if possible or (so that they grieve and) pray for its restoration. Therefore, only tearing out the grass and feeding it to animals or discarding it entirely is forbidden; but it is permitted to tear it out and leave it in its place, this sufficing for arousing grief.]
  	If Rosh Chodesh Adar falls on Shabbath, we read (maftir) in the section of shekalim [(Exodus 30:11-16) to apprise them to bring their shekalim in Adar so that offerings may be brought from the new donations on the first of Nissan.] If it falls out during the week, it is read on the preceding (Shabbath), [even if Rosh Chodesh Adar falls out on Sabbath eve.] And we break off until the next Shabbath. [i.e., we do not read the second section ("Zachor") so that it be read on the Shabbath preceding Purim, to link the erasing of Amalek with the erasing of Haman.] On the second (Sabbath), "Zachor" (Deuteronomy 25:17-19). On the third, parah adumah (the red heifer) (Numbers 19) [to exhort Israel to cleanse themselves in order to bring their Pesach offerings in cleanliness. Which is the third Sabbath? The Sabbath after Purim. And when Rosh Chodesh Nissan falls out on Shabbath, the third Shabbath is the one before Rosh Chodesh Nissan. (It is read) in order to link the exhortation to cleansing oneself from dead-body uncleanliness to the Pesach offerings.] On the fourth, (Exodus 12:1-20): "This month is unto you" [containing the section on Pesach]. On the fifth, the usual order (of haftaroth) is reverted to. [For until then, the haftarah is of the nature of the four sections, viz. "shekalim" — (I Kings 12:1); "Zachor" — (I Samuel 15:2); "Parah" — (Ezekiel 36:25); "This month" — (Ezekiel 45:18). And from that time on, the haftarah, again, is of the nature of the section of the day.] For all (of the following) we break off [i.e., We do not read a haftarah which is of the nature of the section, but one which is of the nature of the day]: Rosh Chodesh, Channukah, Purim, fasts and ma'amadoth, and Yom Kippur.
  	On Pesach we read in the section of the festivals in Leviticus [(22:26) This, on the first day. Nowadays, the custom is to read (Exodus 12:21). And the haftarah is (Joshua 5:2). On the second day (Leviticus 22:26); the haftarah (II Kings 23:1). On the third day (Exodus 13:2). On the fourth day (Exodus 22:24). On the fifth day (Exodus 34:1). On the sixth day (Numbers 9:2). On the seventh day (Exodus 14:17); the haftarah (II Samuel 22:1). On the eighth day (the last day of the festival in the exile) (Deuteronomy 15:9); the haftarah (Isaiah 10:32).] On Shavuoth, "Shivah shavuoth" (Deuteronomy 16:9). On Rosh Hashanah, "In the seventh month, on the first day of the month" (Leviticus 23:23). On Yom Kippur, "Acharei Moth" (Leviticus 16:1). On the first day of Succoth we read in the section of the festivals in Leviticus. And the rest of the days of the festival, (we read of) the offerings of the festival. [On Shavuoth, on the first day of the festival (Exodus 19:1); the haftarah (Ezekiel 1). On the second day (Deuteronomy 16:9); the haftarah (Habakkuk 2:20). On Rosh Hashanah (Genesis 21:1): "And the L-rd remembered Sarah…" (for on Rosh Hashanah Sarah was remembered.") And the haftarah (I Samuel 1:1), concerning Channah; for she, too, was remembered on Rosh Hashanah. On the second day, (Genesis 22:1), on the binding of Isaac; the haftarah (Jeremiah 31:1). On Yom Kippur, shacharith, (Leviticus 16:1); the haftarah (Isaiah 57:14). Minchah: (Leviticus 18:1); the haftarah (Yonah 1:1). On Succoth, both festival days (Exodus 12:21); the haftarah: on the first day (Zechariah 14:1); on the second (I Kings 8:2). And all the rest of the days of the festival, we read of the offerings of the festival. How so? On the third day, the first day of Chol Hamoed, the Cohein reads (Numbers 29:17): "And on the second day." The Levite reads: "And on the third day." The Israelite reads: "And on the fourth day. The fourth goes back and reads: "And on the second day," "And on the third day." On the fourth day, the Cohein reads: "And on the third day." The Levite reads: "And on the fourth day." The Israelite reads: "And on the fifth day." And the fourth goes back and reads: "And on the third day and on the fourth day." And so with all. On the last day of the festival (i.e., Shmini Atzereth) (Deuteronomy 15:19); the haftarah (I Kings 8:54). And on the next day (Simchath Torah) (Deuteronomy 33:1); the haftarah (Joshua 1:1). And on a Sabbath that falls out on Chol Hamoed, both on Pesach and on Succoth, we read (Exodus 33:12); and, the haftarah; on Pesach the vision of the dry bones (Ezekiel 37:1); and, on Succoth (Ezekiel 38:18): "On the day that Gog comes, etc." For we have a tradition that the resurrection will occur on Pesach and the war of Gog and Magog, on Succoth.]
  	On Channukah we read in the Nesi'im (the chiefs of the tribes) (Numbers 7). On Purim: "And Amalek came" (Exodus 17:8). On Rosh Chodesh: "And in the beginnings of your months" (Numbers 28:11). On the (convening of) the ma'amadoth (see Ta'anith 4:2) the reading is in the (account of the) creation, [heaven and earth "standing" on the offerings. The order of the readings is given in Ta'anith 4:3.] On fast days, we read in the blessings and the curses. ["If in My statutes, etc." (Leviticus 26:3) to impress upon them that troubles come to the world as a result of sin, so that they repent to escape them.] No break is made in (the reading of) the curses, but one (reader) reads all of them. On Monday, Thursday, and the minchah of Shabbath we read in the sidrah [of the week], and it is not "credited" to the (full) amount [i.e., when Shabbath arrives, they read again what they read on those days] — as it is written [This refers to the entire Mishnah, the source of the mitzvah for reading about the festival on the day of the festival] (Leviticus 23:44): "And Moses declared the appointed times of the L-rd to the children of Israel" — It is a mitzvah to read of each in its (appointed) time.
  
  
  
  	One who reads the Megillah may [either] stand [or] sit. If one read it or two read it [together] they have fulfilled their obligation [and we do not say that two voices together are not heard as one. For since it (the Megillah) is beloved of them, they concentrate (on hearing it).] In a place where it is the custom to recite the [concluding] blessing, he does so; (where it is the custom) not to recite it, he does not do so. [But in all places, he must recite three introductory blessings: "al mikra megillah," "she'asah nissim," and "shehecheyanu," both at night and in the daytime, the reading of the day being the essential one, viz. (Esther 9:28): "And these days are commemorated and celebrated." Some hold that since he recites "shehecheyanu" at night, he need not do so in the daytime. And this would stand to reason.] On Monday, Thursday, and minchah on Shabbath three men read, no less and no more, [and there is no haftarah reading in Prophets, so that the congregation not be imposed upon, these (Monday and Thursday) being working days. And with minchah on Shabbath, too, (there is an imposition), it being close to dark and it being their custom to learn the entire day. And for this reason, too, there is no haftarah reading)]. The opener and the concluder in the Torah (reading) recite the opening and the concluding blessing, respectively. [The first one to read in the Torah recites the opening blessing, and the last, the concluding blessing. And all the others who read in the Torah (between them) recite neither an opening nor a concluding blessing. But nowadays, the custom is for all to bless before and after — a decree, by reason of those who enter (in the middle of the reading), who, not having heard the blessing of the first reader, might come to say that there is no opening blessing for the Torah; and by reason of those who leave (in the middle), who, not having heard the concluding blessing, the first readers not having recited it, might come to say that there is no concluding blessing for the Torah.]
  	On New Moon and Chol Hamoed four men read, no less and no more. And there is no haftarah reading in Prophets, [For on New Moon and Chol Hamoed there is, likewise, (the factor of) keeping people from work, essential labor being permitted.] The opener and the concluder in the Torah (reading) recite the opening and the concluding blessing, respectively. This is the rule: Wherever there is mussaf and no yom tov, there are four (readers); on yom tov, there are five; on Yom Kippur, six; on Shabbath, seven. [For whatever occasion has more features than its neighbor has more readers. Therefore, on Rosh Chodesh and Chol Hamoed, where there is a mussaf offering, there are four readers; on yom tov, where work is interdicted, there are five; on Yom Kippur, where there is a punishment of kareth (cutting-off), six; on Shabbath, where there is a punishment of skilah (stoning), seven.] There may be no fewer, but there may be more. And there is a haftarah reading in Prophets. The opener and the concluder in the Torah (reading) recite the opening and the concluding blessing, respectively.
  	(The following are not done with fewer than ten:) The Shema is not "parceled" (porsin) with fewer than ten. [If ten came to the house of prayer, after the congregation had recited the Shema, one (of them) rises and says "Kaddish," "Barchu," and the first blessing before the Shema. "porsin," from "p'rusah," half a thing, i.e., of the two blessings before the Shema, he says only one.], and they (the Cohanim) do not lift their hands [for the priestly blessing], and they do not read the Torah [(congregational reading)], and they do not read the haftarah (in Prophets), and they do not perform "standings and sittings" (over the dead), and they do not recite the mourners' blessing and the mourners' consolations and the grooms' blessing, and they do not say grace with His name (— with fewer than ten.) [All of these are not done with fewer than ten because it is written (Leviticus 22:32): "And I shall be sanctified in the midst of the children of Israel" — Every matter of sanctity requires at least ten (participants). It is written here: "in the midst of the children of Israel," and, elsewhere (Numbers 16:21): "Separate yourselves from the midst of this congregation." Just as there, ten (there being no "congregation" fewer than ten), here, too, ten. ("and they do not perform 'standings and sittings'":) for the dead. When the dead were taken out to be buried, they would sit seven times in honor of the deceased and say at each interval of eulogy: "Rise, dear ones, rise; sit dear ones, sit." And this is not seemly with fewer than ten. ("the mourners' blessing":) the blessing in the open place (rechavah). They would recite a blessing for the consolers and a blessing for the mourners (Kethuvoth 8b). ("and the mourners' consolations":) They would stand in a row upon returning from the grave and console the mourners. And there is no row fewer than ten. ("and the grooms' blessing":) the seven blessings addressed to the groom. ("and they do not say grace, etc.":) Since "Let us bless our G-d" must be stated, this is not seemly with fewer than ten.] And with land [of hekdesh (consecrated to the Temple), if one wishes to redeem it], there must be nine and a Cohein, [i.e., ten, (at least) one of whom is a Cohein; for "Cohein" is written ten times in the section on valuations (Leviticus 27): three (times) in respect to dedications: three in respect to valuations, three in respect to beasts, and three in respect to land.]; and a man, like it [i.e., If a man dedicates his worth (to the Temple), he is assessed as a bondsman. And a bondsman is likened to land, viz. (Leviticus 25:46): "And you shall cause them to be inherited, etc." So that just as land requires ten (assessors), one of them a Cohein; so, a man.]
  	The reader in the Torah may not read fewer than three verses. He may not read to the translator more than one verse (at a time), [so that, translating by heart, he not err.] And in Prophets, he may read three (at a time) if he wishes, and we are not apprehensive as to his erring, for we do not derive halachah therefrom.] And if the three (verses in Prophets) were three (distinct) sections [as in (Isaiah 52:3-5): "For thus said the L-rd: 'Gratis were you sold … For thus said the L-rd: 'To Egypt, My people went down in the beginning … And now, what have I here,' says the L-rd," These are three (distinct) sections in three consecutive verses.], they are read one (verse) at a time. We skip in Prophets [from section to section, and even from one theme to another], but we do not skip in Torah [from one theme to another; but we do skip in one theme, e.g., the high-priest's reading on Yom Kippur in "Acharei moth" (Leviticus 16) and skipping to "Ach be'asor" (Ibid. 23)]. And how much may he skip? So long as the translator does not leave off (translating). [One who skips, whether in Torah in one theme, or in Prophets, even in two themes, may not pause (reading in the process of turning to the next part) longer than is necessary for the translator to finish translating what he had just read, it not befitting the honor of the congregation to have them stand there in silence.]
  	The one who [regularly] reads the haftarah in Prophets "parcels" the Shema (see 4:3). [The sages instituted that he "parcel" the Shema for the congregation], and he acts as prayer leader [to effect for them the fulfillment of the obligation of the sanctification of the Name (kedushah) in the Amidah. Because he is forthcoming in reading the haftarah, which is not to his honor, they instituted this for him, for his honor.], and he lifts his hands (in the priestly blessing). And if he were a minor, [who cannot act as prayer leader or "parcel" the Shema, his father or his teacher acts as prayer leader for him.]
  	A minor may read in the Torah [Some of the geonim say (that he may do so) only from shlishi on.] and translate; but he does not "parcel" the Shema [For he comes to effect the fulfillment of the obligation for others; and one who is himself not obligated in something cannot effect fulfillment of the obligation therein for others], and he may not act as prayer leader, and he may not lift his hands (in the priestly blessing) [if he is a Cohein, it not befitting the honor of the congregation to be dependent upon his blessing.] A pocheach [one whose clothes are torn and whose arms show ("naked and barefoot" - Isaiah 20:2) - is translated: "pacheach veyachef")] may "parcel" the Shema, [for he himself is obligated therein] and translate, but he does not read in the Torah, and he does not act as prayer leader, and he does not lift his hands (in the priestly blessing). [He does not read in the Torah because of the honor of the Torah. And so, with acting as prayer leader and lifting his hands, for it is demeaning to the congregation.] A blind man may "parcel" the Shema [For even though he does not see the luminaries, he benefits from them. For (through them) others see him and rescue him from obstacles.], and he may act as translator. R. Yehudah says: One who never saw the luminaries, [so that he never benefited from them] may not "parcel" the Shema. [The halachah is not in accordance with R. Yehudah.]
  	A Cohein who has blemishes on his hands [likewise on his face or on his feet] may not recite the priestly blessing. [For Cohanim are not permitted to go up for the blessing in their shoes. And if he has blemishes on his feet, they will gaze at them, and thence, at his hands. And if one gazes at the Cohanim in their blessing, his eyes are dimmed (Chagigah 16a), the Shechinah abiding between their hands.] R. Yehudah says: Also, one whose hands are dyed with istis [a blue dye] or with puah [red roots, which produce a red dye] may not lift his hands, for he is gazed at. [The gemara concludes that if he were a "familiar" in his city, so that all knew about (and were indifferent to) his blemishes or to his dyed hands, or if most of the men of the city worked in dyes, it is permitted, for then he is not gazed at.]
  	If one said: "I shall not act as prayer leader in dyed clothes," he may not do so even in white clothes. [We fear that he may have succumbed to heresy, the idolators being solicitous of such matters.] (If he said: "I shall not, etc.") in shoes, he may not do so even barefoot. If one made his (head) phylactery round [like a nut or an egg], he has placed himself in danger [of the phylactery piercing his head] and he has not fulfilled the mitzvah, [for square phylacteries are a "halachah to Moses upon Sinai."] If he placed it on his forehead or on the palm of his hand, this is the way of heresy. [For the heretics spurn the words of the sages and follow the literal meaning of the verse, saying that "between your eyes" and "on your hand" are to be taken literally, whereas the sages learned by identity (gzeirah shavah): "between your eyes" — on the hair site of the head, where an infant's brain throbs; "on your hand" — on the height of the hand, the biceps muscle at the top of the arm, so that it is opposite the heart.] If he plated it with gold [contrary to (Exodus 13:9): "so that the Torah of the L-rd be in your mouth" — from what is "permitted in your mouth" — that the whole (of the phylacteries) be of the hide of a clean animal and not of gold] (If he plated it with gold) and placed it on the sleeve of his garment [from the outside, contrary to (Ibid.): "to you as a sign" — and not to others as a sign], this is the way of the "outsiders" [those who follow their dictates "outside of" the dictates of the sages.]
  	If one says: "May the good (i.e., the righteous) bless You," this is the way of heresy. [For Israel must include the sinners among them in the assembly of their fasts. For though galbanum (chelbenah) has a foul odor, Scripture included it among the spices of the incense.] If one says: "To a nest of birds, let Your mercies extend," [i.e., as Your mercies extended to birds and You decreed (Deuteronomy 22:6): "You shall not take the mother-bird together with the young," so be compassionate and merciful to us], he is to be silenced. [For he makes the mitzvoth of the Holy One Blessed be He functions of mercy, whereas they are nothing else but decrees (of the King to His subjects)]. Or (if he says:) "For (Your) good let Your name be remembered," [the implication being: We shall acknowledge You for good (but not for evil)], he is to be silenced. [For we must bless for the evil as well as for the good.] Or (if he says:) "We thank you," We thank you," [the impression being given that two deities are being acknowledged and accepted], he is to be silenced. If one expounds [the section on] illicit relations figuratively, [e.g., If he interprets the interdict against living with one's father and mother as an exhortation against revealing their shame in public], he is to be silenced. If one interprets (Leviticus 18:21): "And from your seed you shall not give to pass (through fire) to Moloch" as: "Do not give of your seed for impregnation to Aramatism" [i.e., Do not live with a gentile woman and beget a son for idolatry], he is to be silenced with a sharp rebuke. [For he uproots the verse from its (true) meaning and makes one who lives with a gentile woman liable for kareth (cutting-off) if he does so wilfully, and for a sin-offering if he does so unwittingly.]
  	The episode of Reuven (and Bilhah) is read and not translated. The episode of Amnon and Tamar is read and translated. [And we are not apprehensive for David's honor. This, when it is not written "Amnon son of David" (see below)]. The first part of the episode of the golden calf is read and translated. [And we are not apprehensive for the honor of Israel.] The second part of the episode of the golden calf [from (Exodus 32:21): "And Moses said to Aaron" until (Ibid. 25): "And Moses saw the people, etc." and (Ibid. 35): "And the L-rd sent a plague among the people, etc."] is read and not translated, [in deference to Aaron]. The priestly blessing [is read and not translated because it includes (Numbers 6:26): "The L-rd lift His countenance unto you." So that they not say that the Holy One Blessed be He (gratuitously) lifts His countenance (in forgiveness) — and they, not knowing that Israel merits the lifting of His countenance to them.] The episode of David and Amnon is not read [in the haftarah] and not translated [ — all those verses where it is written "Amnon son of David." But those where "Amnon" alone is written — it is stated above: "The episode of Amnon and Tamar is read and translated."] There is no haftarah reading in the Divine Chariot (Ezekiel 1) [lest they come to question and probe therein.] R. Yehudah permits it. [And the halachah is in accordance with him.] R. Eliezer says: there is no haftarah reading in (Ezekiel 16): "Make known unto Jerusalem, etc.", [for the honor of Jerusalem. The halachah is not in accordance with R. Eliezer.]