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text: English Explanation of Mishnah Megillah
  ביאור אנגלי על משנה מגילה
  Mishnah Yomit by Dr. Joshua Kulp
  
  
  English Explanation of Mishnah Megillah
  
  Introduction
  
  Tractate Megillah deals mostly with the public reading of Scripture at fixed times—on holidays and on certain days of the week.  The first two chapters deal with reading Esther and the second two chapters deal with reading the Torah and Haftarah.
  The Book of Esther does not itself mandate its own reading.  However, the rabbis understood the following verse to allude to a yearly reading of Esther.  9:28 states:  “Consequently, these days are recalled and observed in every generation:  by every family, every province, and every city.  And these days of Purim shall never cease among the Jews, and the memory of them shall never perish among their descendants.”  The rabbis understood that the memory of Purim was to be preserved by the reading of Esther on Purim itself.  
  The main mitzvah of reading the Megillah is to read it during the day.  However, by Talmudic times they had already added that one should read the Megillah at night as well.  Most cities would read the Megillah on the fourteenth of Adar.  However, cities that were walled when Joshua conquered Canaan read on fifteenth of Adar and smaller cities sometimes read on an earlier date.  This is an issue which we shall explore in depth in the first three mishnayot of the tractate.  
  The public reading of the Torah is an ancient custom.  Ancient Jewish and non-Jewish descriptions of synagogues almost always describe the Torah as being read in the synagogue.  The Talmudim variously attribute this custom to Moses, to the prophets or to Ezra.  From an early period the Torah was read on Shabbat and holidays at Shacharit as well as at Minhah on Shabbat, and on Monday and Thursday at Shacharit.
  The reading of a portion from the Prophets, the Haftarah, also seems to be an ancient custom.  According to some commentators, the reading of the Haftarah was a response to a decree that Jews could not read from the Torah.  Perhaps a more cogent explanation is that Jews wanted to hear the Prophets as well as the Torah. 
  In the land of Israel, from Mishnaic times through the early medieval period, the custom was to complete the reading of the Torah once every three or perhaps three and half years.  This is stated explicitly in the Babylonian Talmud, and is clearly reflected in some midrashim and in lists of the Haftarot.  This is commonly called the “triennial cycle.”  In Babylonia they read the entire Torah once a year, completing it on Simchat Torah. I should note the ancient “triennial cycle” is very different from the “triennial cycle” as it is observed in some Conservative congregations today. Most congregations follow along with “parshat hashavua” the weekly Torah reading as determined by the annual Babylonian cycle, but read only a third of it.  This preserves the ability to follow after the weekly Torah reading but creates the problem that the Torah is not read consecutively.  In ancient Israel they certainly read the Torah consecutively.  
  Finally, we should note another key distinction between current practice and ancient practice.  In the time of the Mishnah, one who received an “aliyah” literally “going up to the Torah,” would have read the Torah and recited the blessing.  Today this usually doesn’t happen.  Usually, one person goes up to recite the blessing and another person reads on his behalf.  There are other customs that we observe differently from those prescribed in the Mishnah, and we shall note them as opportunity arises.    
  
  
  
  
  
  
  
  
  
  
  Mishnah 1
  
  Introduction
  The first mishnah of Megillah teaches that the Megillah might be read on different days, depending on the locality.  Tomorrow’s mishnah will explain this in greater detail.
  The Megillah is read on the eleventh, the twelfth, the thirteenth, the fourteenth, and the fifteenth [of Adar], never earlier and never later.  This section provides all of the possible dates in Adar on which the Megillah might be read.  Tomorrow’s mishnah will explain in what situation it might be read on the eleventh, twelfth, or thirteenth.
  Cities which have been walled since the days of Joshua ben Nun read on the fifteenth; villages and large towns read on the fourteenth,  Esther 9:19 reads, “That is why village Jews, who live in unwalled towns, observe the fourteenth day of the month of Adar and make it a day of merrymaking and feasting, and as a holiday and an occasion for sending gifts to one another.”  If Jews in unwalled towns celebrate Purim on the fourteenth, it implies that Jews in walled cities celebrate on another day.  This day must be the fifteenth, since in verse 18 the Jews in Shushan rest from their fighting on the fifteenth. The mishnah determines what is a walled city by reference to Joshua, even though Joshua lived hundreds of years before the events of Purim.  The mishnah refers back to Joshua because the land of Israel was desolate in the time of Achashverosh and none of its cities were walled.  In order to honor Israel, we therefore refer back to the original conquering.
  Except that villages move the reading up to the day of gathering.  Small villages move the reading up to the Monday or Thursday prior to the fourteenth of Adar.  These were the market days, the days on which the court would convene and the days on which the Torah was read.  The idea was that on these days the Jews would gather in the larger cities and it would be more possible to have a large celebration than if each individual village had celebrated separately on the fourteenth.
  
  Mishnah 2
  
  Introduction
  This mishnah explains how depending on when Purim falls the Megillah might be read on the eleventh, twelfth, thirteenth, fourteenth or fifteenth.  To explain the mishnah we need to remind ourselves that small villages would not read alone in their own village, but rather would move up, if necessary, the day of the reading so that it would fall on the same day as “the day of gathering,” the market and court day in the larger towns. As we shall see, this can lead to their reading the Megillah on the eleventh, twelfth or thirteenth.  The fourteenth and fifteenth are the days when the Megillah is normally read.
  How so?If the fourteenth [of Adar] falls on Monday, the villages and large towns read on that day and the walled places on the next day.  The mishnah begins with the easiest situation.  Purim (the fourteenth of Adar) falls on the fourteenth, so everyone can read on that day except for those in walled cities who read on the fifteenth.
  If it falls on Tuesday or on Wednesday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled places on the next day.  If it falls on Tuesday, the people of the villages read on Monday (the 13th), the day of the gathering, and if it falls on Wednesday then they also move it up to the 12th, which is Monday.  Again, the people of the large towns read on the fourteenth and the people of the walled cities on the fifteenth.
  If it falls on Thursday, the villages and large towns read on that day and the walled places on the next day.  If it falls on Thursday, again, everyone can read on that day except for those in walled cities who read on the fifteenth, on Friday.
  If it falls on Friday, the villages move the reading up to the day of gathering and the large towns and walled places read on that day.  If it falls on Friday, the villagers read on the Thursday the thirteenth, those from the large towns and even those from walled cities read on Friday, because the Megillah is not read on Shabbat.  The reason that the Megillah is not read on Shabbat is that it is possible to move it up to Friday, so there is no reason to disturb Shabbat.  The Talmud also explains that if they were allowed to read on Friday, they might end up carrying the Megillah through the public domain in order to get to synagogue.
  If it falls on Shabbat, the villages and large towns move the reading up to the day of gathering, and the walled places read on the next day.  If it falls on Shabbat, everyone moves the reading up to Thursday.  Since it can’t be read on Shabbat and it will therefore have to be moved up in any case, they move it up for the large towns all the way to Thursday so that they end up reading it on the same day as the villagers.
  If it falls on Sunday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled cities on the day following.  Finally, if it falls on Sunday, the villagers move the reading up to Thursday, the 11th of Adar, the people from the large towns read on Sunday and those from walled towns read on Tuesday, the 15th.
  
  Mishnah 3
  
  Introduction
  This mishnah continues to deal with the topic of the various days upon which the Megillah might be read.
  What is considered a large town? One which has in it ten idle men. One that has fewer is considered a village.  A large town is one that is considered wealthy enough to support ten men who do not work but rather sit in the synagogue or study house and study all day.  Put another way, a large town is one that can support a small leisurely class.  In Greece and Rome this meant philosophers and in Israel this meant rabbis.  Anything smaller is considered a village and moves the reading of the Megillah up to the day of the gathering, Monday or Thursday.
  In respect of these they said that they should be moved up but not postponed.  There are other holidays and semi-holidays during the year that are not observed on the day upon which they fall if they fall on Shabbat.  The reading of the Megillah is the only holiday that is moved up all the rest are postponed.  The Talmud provides a midrashic explanation for this.  Esther 9:27 states, “the Jews accepted upon themselves and their descendants and all those who might join them, that these days should not pass without observing them as it is written and in their time, year after year.”  My translation is intentionally slightly awkward so that we can note the midrash.  The words “should not pass” are understood by the rabbis to mean that one cannot observe Purim after the fourteenth/fifteenth of Adar has already passed.
  But with regard to the bringing the wood for the priests, the [fast of] Tisha B’Av, the hagigah, and assembling the people they postpone [until after Shabbat] and they do not move them up.  I will briefly explain these holidays here.  The bringing of the wood for the priests occurred nine times a year.   Certain families would bring wood to the Temple to be used on the altar. This was discussed in Taanit 4:5. It would not be done on Shabbat.  The hagigah is a sacrifice brought on Yom Tov, the first day of the festival.  If Yom Tov falls on Shabbat it is postponed until the next day.  The “assembling of the people” or “Hakhel” in Hebrew occurs during the sabbatical year on Sukkot, when they would gather all the people together to read the Torah.  This would not be done on Shabbat.
  Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days].  On both the fourteenth and fifteenth of Adar, one is not allowed to fast or to mourn, because these are the two days of Purim. However, even though the eleventh, twelfth and thirteenth are also days on which one might read the Megillah, it is still permitted to mourn or fast on those days.  The mishnah says that it is also permitted to give gifts to the poor on those days.  Giving gifts to the poor is one of the central obligations of Purim.  Some commentators explain the mishnah to mean that one who gives gifts to the poor on one of these days has fulfilled his obligation.  However, others say that the mishnah means that one is exempt from giving gifts to the poor on these days.
  Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.  Rabbi Judah points out that the system of moving the reading up to the 11th-13th was done only when it made realistic sense at a time when Mondays and Thursdays were the days of gathering.  It seems quite certain that by Rabbi Judah’s time this system of gathering on Monday and Thursday was already defunct and hence everyone would read at the proper time.
  
  Mishnah 4
  
  Introduction
  When Jews adjust the lunar calendar to keep it in sync with the solar calendar, they add a second month of Adar, the month during which Purim falls.  The rabbis hold that Purim should be observed during the second Adar.  Today because our calendar is fixed this is quite simple.  Ahead of time we know which year will have a second Adar.  In mishnaic times this was more difficult because the calendar had not yet been fixed.  Our mishnah addresses this problem.
  If they read the Megillah during the first Adar and the year was intercalated (a month was, it is read again in the second Adar.  If they read the Megillah during the first Adar and then the court decided to add a month to the year, they must read it again during the second Adar.
  There is no difference between the first Adar and the second Adar except the reading of the Megillah and the giving of gifts to the poor.  The only difference with regard to Purim between the first month of Adar and the second is that the Megillah is read and gifts are given to the poor during the second month and not during the first month.  However, when it comes to the prohibition of fasting and mourning, it is forbidden to fast on the fourteenth and fifteenth of both months. It is unclear from our mishnah whether the other two obligations for Purim, giving portions of food to friends and having a festive meal, are done both times or not.  It seems to me that it would make little sense for these customs to be performed during the first Adar at a time when the Megillah is not being read.
  
  Mishnah 5
  
  Introduction
  From here until the end of the chapter there is a series of mishnayot in which each mishnah begins with the literary structure of “there is no difference between x and y except,” the literary structure that we saw in yesterday’s mishnah.  This type of structure is probably a result of the Mishnah’s being an oral text.  Halakhot phrased in this style are simply easier to remember.
  There is no difference between Shabbat and Yom Tov except the preparation of food.  All work prohibited on Shabbat is also prohibited on Yom Tov, except work done in the preparation of food.  For further reading on this subject look at the introduction to tractate Betzah.
  There is no difference between Shabbat and Yom HaKippurim except that the deliberate violation of the one is punished by a human court and the deliberate violation of the other by karet.  An intentional transgression of Shabbat carries with it the death penalty, a punishment that is carried out by a human court.  In contrast, an intentional transgression of Yom Kippur is not punished by a human court, but rather by karet, a punishment that is dished out by God.
  
  Mishnah 6
  
  There is no difference between one who is prohibited by vow from benefiting from his fellow and one who is prohibited by vow from [benefiting from] his food, except in the matter of setting foot [on his property] and of vessels which are not used for [preparing] food.  There are two things which are permitted to one who is under a vow not to derive food benefit from his neighbor which are not permitted to one who may not benefit from his neighbor at all:  walking on his property and the use of things not involved in the making of food.  For more information look at Nedarim 4:1.
  There is no difference between vowed offerings and freewill-offerings except that he is responsible for vowed offering but not responsible for freewill-offerings.  Vowed offerings are stated using the language “Behold, I will bring an animal as an offering.”  If a person sets aside an animal to be a vowed offering and the animal cannot for whatever reason be sacrificed (for instance, it gets lost or dies) he must bring a substitute.  However, if he makes a freewill-offering using the language, “I will bring this animal as a sacrifice” and the animal is lost, he need not bring another. In all other respects, there is no difference between the two types of offerings.
  
  Mishnah 7
  
  There is no difference between a zav who sees [genital discharge] twice and one who sees three, except the sacrifice.  A man who experiences an abnormal discharge for one or two consecutive days is impure for seven days after the discharge ends.  If he sees the discharge for a third consecutive day, he must bring a sacrifice at the end of the seven day period.  See Leviticus 15.
  There is no difference between a metzora who is under observation and one declared to be a definite metzora except the disheveling of hair and tearing the clothes.  A metzora is a person with some sort of skin affliction. After his skin affliction is identified he is set aside for seven days for observation by a priest.  If the skin affliction spreads, then the priest declares him to be a definite metzora.  There is no difference between the two stages except that one who has been declared to be a definite metzora has to have his hair disheveled and his clothes torn, as prescribed in Leviticus 13:45.  [I should note that some interpret the Hebrew for “disheveling the hair” to mean that he has to let his hair grow long.]  Other than these differences, the two types of metzora are equal in their impurity.
  There is no difference between a metzora who has been declared clean after being under observation and one who has been declared clean after having been a definite metzorah except shaving and [sacrificing] the birds.  If the priest declares a metzora who had been under observation to be pure, he does not bring a sacrifice nor does he have to shave his hair.  If the metzora had been definite then he must bring two birds as a sacrifice and shave his hair.  See Leviticus 14.  The two different types of metzora are the same in that at the end of their period of impurity they both must immerse in the mikveh and purify their clothes (see Lev. 13:6, 34).
  
  Mishnah 8
  
  There is no difference between scrolls [of the Tanakh] and tefillin and mezuzahs except that scrolls may be written in any language whereas tefillin and mezuzahs may be written only in Assyrian.  Scrolls of the Tanakh may be written in any language and in any type of writing.  However, mezuzot and tefillin may be written only in Assyrian, the alphabet in which Hebrew was and is still written and they may be written only in Hebrew.
  Rabban Shimon ben Gamaliel says that scrolls [of the Tanakh] were permitted [by the sages] to be written only in Greek.  Rabban Shimon ben Gamaliel says that while Tanakh scrolls may indeed be written in languages other than Hebrew, they may not be written in any language, just Greek. At the time of the Mishnah Greek was the international language of the intelligentsia.  It was also the language into which the Tanakh had already been translated. This translation is called the Septuagint and was widely used in the period by Jews in the Greek-speaking Diaspora.
  
  Mishnah 9
  
  Introduction
  Our mishnah deals with differences between different types of high priests.
  There is no difference between a priest anointed with the oil of anointment and one who [only] wears the additional garments except for the bull which is offered for the [unwitting transgression of] any of the commandments.  The high priest was supposed to be anointed with special anointing oil, except that the composition of this type of oil was unknown in the Second Temple period and hence not used.  The distinction in the Second Temple period between high priests and ordinary priests was that the high priest had eight garments and the ordinary priest wore only four.  Our mishnah teaches that the difference between the high priest in the First Temple and the high priest in the Second Temple is that only the anointed priest brings a bull for an unwitting transgression, as is stated in Leviticus 4:3, “If it is the anointed priest who has incurred guilt…”
  There is no difference between a serving [high] priest and one whose time has passed except the bull of Yom HaKippurim and the tenth of the ephah.  The high priest who is currently serving in office brings the sacrificial bull on Yom HaKippurim (Leviticus 16:6) and the tenth of an ephah of flour offered every day (Leviticus 6:13).  Otherwise a high priest who has been removed or otherwise left office is treated the same as the currently serving high priest.  For more information on this, see Horayot 3:4.
  
  Mishnah 10
  
  Introduction
  Before the Temple in Jerusalem was built it was permitted to build personal altars and offer sacrifices on them.  At this time period there were also communal altars. The personal altars are called “small altars” whereas the communal altars are called “great altars”.  The “great altar” is referred to in I Kings 3:2, “The people, however, continued to offer sacrifices at altars, because up to that time no house had been built for the name of the Lord.  The king went up to Gibeon to sacrifice there, for that was the great altar…”
  Our mishnah outlines the differences that existed in this time period between great, communal altars and personal, small altars.
  There is no difference between a great altar and a small altar except for the pesach offering.  An individual cannot sacrifice the pesah at his own altar, but rather must bring it to the communal altar. The Talmud explains that not only the pesah cannot be offered at the small altar, but all mandatory sacrifices as well.  This is illustrated in the next section’s general principle.
  This is the general principle: any animal which can be brought as a vow-offering or a freewill offering may be brought on a [small] altar, any animal which is not the object of a vow or a freewill-offering may not be brought on a [small] altar.  Only voluntary offerings can be offered at a small altar.  Mandatory offerings, such as the tamid, the musaf, the pesah, sin-offerings, guilt-offerings, holiday-related offerings and others, must be brought to the central altar.
  
  Mishnah 11
  
  Introduction
  The final mishnah of this series continues to deal with differences between places in which sacrifices can be offered.
  There is no difference between Shiloh and Jerusalem except that in Shiloh sacrifices of lesser sanctity and second tithe could be eaten anywhere within sight [of the town], whereas in Jerusalem [they had to be eaten] within the walls.  During the time of Samuel the ark was at Shiloh (see I Samuel 3-4).  Since the ark had a permanent home, it was prohibited to offer sacrifices at local altars, just as it was prohibited to offer sacrifices when the Temple stood in Jerusalem.  There is only one difference between Shiloh and Jerusalem, and that is with regard to where certain sacrifices and second tithe could be eaten.  When Shiloh was the center of worship, these could be eaten in any place within sight of Shiloh.  In Jerusalem they had to be eaten within the city walls.
  In both places the most holy sacrifices were eaten within the curtains.  In both Shiloh and Jerusalem most holy sacrifices, such as sin and guilt offerings, had to be eaten within the Temple/Tabernacle (Mishkan) precincts.
  After the sanctification of Shiloh there is permission [for altars], but after the sanctification of Jerusalem there is no such permission.  When Shiloh was destroyed, it again became permitted to offer sacrifices at other communal and personal altars but when the two Temples in Jerusalem were destroyed there was no such permission and it continued to be forbidden to offer sacrifices at other altars.  Put another way, when the Temple in Jerusalem was destroyed it became forbidden to offer sacrifices elsewhere and after the destruction of the Second Temple it remained forbidden until the Temple will be rebuilt.
  
  
  
  
  
  Mishnah 1
  
  Introduction
  The Mishnah now begins to talk about how the Megillah is actually read.
  If one reads the Megillah out of order, he has not fulfilled his obligation.  The Megillah must be read in order.  One cannot skip around and then go back.
  If he reads it by heart, if he reads it in a translation [targum], or in any other language, he has not fulfilled his obligation.  The Megillah must be read from a scroll.  Despite its brevity, it, like other Torah readings, may not be read by memory. It also may not be read using a translation or in any other language, even if it is written in that language.  This section refers to a person who understands Hebrew. Such a person who hears in another language has not fulfilled his obligation.
  But they may read it to those who do not understand Hebrew in a language other than Hebrew. One who doesn’t understand Hebrew who heard it in Assyrian [Hebrew], has fulfilled his obligation.  In contrast, somebody who doesn’t understand Hebrew may fulfill his obligation by hearing the Megillah in a language other than Hebrew.  Nevertheless, if a person hears it in Hebrew he has fulfilled his obligation even if he doesn’t understand it.  In this aspect Hebrew is greater than the other languages other languages need to be understood while Hebrew does not. Hebrew is referred to as “Assyrian” because it is written using the Assyrian alphabet.
  
  Mishnah 2
  
  Introduction
  The first part of this mishnah deals with having proper intention while reading the Megillah.  The second part deals with the physical material with which the Megillah is written.
  If one reads it with breaks, or naps [in between readings], he has fulfilled his obligation.  In yesterday’s mishnah we learned that one must read the Megillah in its proper order.  Our mishnah teaches that it need not be read without breaks. One may read some of the Megillah, stop for a while, and then continue on and thereby fulfill one’s obligation. Similarly, one may read, take a nap and then continue where one has left off [no, this is not permission to sleep in shul].
  If he was copying it, explaining it or correcting [a scroll of Esther], if he directed his heart, he has fulfilled his obligation, but if not, he has not fulfilled his obligation.  When one reads the Megillah, or hears it being read, he must have in mind that he is fulfilling the religious obligation to hear the Megillah on Purim.  The mishnah describes other activities in which a person might be engaged that count as reading the Megillah only if he has the proper intent.  A person who was copying a scroll, explaining it or correcting it and did not remember that it was Purim has not fulfilled his obligation.  While doing any of these activities he must have the intention of fulfilling his obligation.  Assumedly, he must also read it out loud.
  If it was written with arsenic, with red chalk, with gum or with sulfate of copper, or on paper or on scratch paper, he has not fulfilled his obligation, unless it is written in Assyrian on parchment and in ink.  One cannot write a Megillah with these types of dyes or on these types of paper because it is not permanent.  In order for the Megillah to be valid for a religious occasion, it must be written in Hebrew, on parchment (made from animal skins) and with permanent ink.
  
  Mishnah 3
  
  Introduction
  The first section of this mishnah deals with a person who travels from a walled city which reads on the 15th of Adar to a town which reads on the 14th or vice versa.
  The second section discusses how much of the Megillah must be read on Purim.
  A resident of a town who has gone to a walled city or a resident of a walled city who has gone to a town, if he is to return to his own place he reads according to the rule of his own place, and if not reads with them.  The mishnah states simply that if a person travels from one type of town to another he retains the custom of the town of his origin if his intention is not to move to his new town.  If his intention is not to return to his previous town, then he reads with the new place. In the Talmud they explain that “if he is to return to his own place” means if he is to return there that very night, and get there before the morning.  If he goes to another town but returns to his own town in the morning, then he celebrates Purim with his own town.  But if he goes to another town and is there in the morning, he must celebrate Purim and hear the Megillah on that day. By the way, as someone who lives in Modiin, which reads on the 14th, and goes to Jerusalem which reads on the 15th, I encounter this issue pretty much every year.
  From where does a man read the Megillah and thereby fulfill his obligation? Rabbi Meir says: all of it. Rabbi Judah says: from “There was a Jew” (Esther 2:5). Rabbi Yose says: from “After these things” (3:1).  Today we read the entire book of Esther, but whether this is necessary is debated by the sages.  Rabbi Meir says that one has to read the whole thing. Rabbi Judah says that he only has to read from 2:5, where Mordecai is first mentioned. Rabbi Yose says he only has to read from 3:1, where the actual plot by Haman (make a lot of noise when you say this) begins.
  
  Mishnah 4
  
  Introduction
  The first section of the mishnah deals with who is qualified to read the Megillah. The second section deals with when it can be read.
  All are qualified to read the Megillah except a deaf person, an idiot and a minor. Rabbi Judah qualifies a minor.  Deaf people, idiots (this refers either to one who is mentally retarded or an insane person) and minors are generally not obligated to perform the commandments.  As we have mentioned on several occasions, in those days they had no way to communicate with the deaf and little understanding of the insane or retarded.  Hence these people were mostly cut off from participating in society.  Minors are too young to understand the meaning of the commandments and hence are not obligated.  Since these people are not obligated, they cannot perform the commandment for others. This was stated also in Rosh Hashanah 3:8, at the end of that mishnah. Rabbi Judah says that a minor is qualified.
  They do not read the Megillah, nor circumcise, nor go to the mikveh, nor sprinkling [purificatory waters], and similarly a woman keeping day for day should not take a ritual bath until the sun has risen. But if any of these things is done after dawn, it is valid.  The main reading of the Megillah takes place during the day.  The Mishnah teaches that during the day means after the sun has risen. This is also the time for other mitzvoth that need to take place during the day.  “Sprinkling” refers to the water mixed with the ashes of the red heifer.  “A woman keeping a day for a day” refers to a woman who was impure do to non-menstrual genital discharge.  She is impure a day for every day on which she has a discharge.  All of these things should be done after the sun has risen.  However, if someone did them after dawn, meaning when the sky begins to become light, the actions are still valid, at least ex post facto.
  
  Mishnah 5
  
  The whole day is a valid time forreading the Megillah;reciting Hallel;for the blowing of the shofar;for taking up the lulav;for the Musaf prayer;for Musaf sacrifices;for confession over the oxen;for the confession over the tithe;for the confession of sins on Yom HaKippurim;for laying on of hands;for slaughtering [the sacrifices];for waving [them];for bringing near [the vessel with the minhah-offering to the altar];for taking a handful;for placing it on the fire;for pinching off [the head of a bird-offering];for receiving the blood [in a vessel];for sprinkling [the blood on the altar];for making the sotah drink [the bitter waters];for breaking the neck of the heifer;and for purifying the metzora.One can fulfill one’s obligation of hearing the Megillah at any time during the day. Our mishnah gives a very long list of numerous other rituals that one can perform at any time during the day.Since this list is very long, I will not explain each item in detail, but rather mostly make reference to the relevant biblical verse(s) which deal with the issue.  I will not even comment on issues that seem abundantly clear.Sections 6-7:  On Shabbat, holidays and Rosh Hodesh there are musaf sacrifices and musaf prayers. The sacrifices can be offered at any time during the day and the prayers may be recited throughout the whole day.Section 8: For confession over the ox One who brings an ox as a sacrifice also confesses to the sin for which the ox is brought (Leviticus 4:3,14).Section 9:  For the confession over the tithe On the fourth and seventh years of the sabbatical cycle one makes a confession that he has “removed all of the holy produce from his home” (Deuteronomy 26:13).Section 10:  For the confession of sins on Yom HaKippurim The high priest recites a confession over the sacrifices (Leviticus 16:21; see also Yoma 3:8, 4:2, 6:2).Section 11:  For laying on of hands one lays one’s hands on an animal sacrifice before it is slaughtered (Leviticus 1:4).Section 13:  For waving [them] one waves the innards and the breast of wellbeing offerings (Leviticus 7:30).Section 14-16:  these are all elements of the minhah offering.Section 17:  For pinching off [the head of a bird-offering] Leviticus 1:15, 5:8.Section 18:  For receiving the blood [in a vessel] in order to sprinkle it on the altar.Section 20:  For breaking the neck of the heifer if a dead body is found in a field and the identity of the murderer is unknown (Deuteronomy 21:1)Section 21:  And for purifying the metzora Leviticus 14.
  
  Mishnah 6
  
  Introduction
  This mishnah is the complement to yesterday’s mishnah.  It teaches that mitzvoth which must be performed at night can be performed all night.
  The whole night is valid for reaping the Omer and for burning fat and limbs [on the altar].  There are two mitzvoth listed here that must be done at night.  The first is reaping the Omer, the barley offering which is brought from the second day of Pesah through Shavuot (Leviticus 23:10). The second is putting on the altar fat and limbs that had not been burned during the day.
  This is the general principle: any matter whose commandment is during the day, is valid all day and any matter whose commandment is at night is valid all night.  This general principle illustrates that which we learned in the last two mishnayot.
  
  
  
  
  
  Mishnah 1
  
  Introduction
  The first three mishnayot of this chapter deal with the holiness of the synagogue and the articles found in it.  Our mishnah deals with what one may do with the proceeds of a sale of the synagogue or the things in it.
  Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. (1) [If they sold] covers, they may buy scrolls [of the Tanakh]. ( [If they sold] scrolls they may buy a Torah.  One can sell an object and buy something that is somewhat holier.  The town square has some holiness to it because it is occasionally used for gathering in prayer, such as during a public fast (see Taanit 2:1).  “Scrolls” refers to books of the Tanakh not part of the Five Books of Moses.
  But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. ( If [they sold] scrolls they may not buy covers. (1) If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square.  Conversely, one cannot sell an object and buy something with an object of less holiness.
  The same applies to any money left over.  If there is money left over from a permitted sale then they must still use that money to buy something with greater holiness. Thus if they sell covers and use the proceeds to buy scrolls and there is money left over, they must use the proceeds to buy other scrolls, or a Torah.
  They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one.  According to Rabbi Meir there is an additional restriction when it comes to selling holy items.  The community cannot sell an item that belongs to the community to an individual.  So if the members of the synagogue own scrolls and they wish to sell them to buy a Torah, they may not sell the scrolls to an individual.  This means that according to Rabbi Meir there seems to be holiness in the community.  The item is more holy because it is owned by a community, an entity which has greater holiness than an individual.  Alternatively, an item is holier if it is used by more people. The other sages respond that it is problematic to quantify holiness based on the number of people within an entity.  If a community is holier than an individual, than a large community is holier than a small community. Since this doesn’t make sense, the sages reject Rabbi Meir’s halakhah altogether.
  
  Mishnah 2
  
  Introduction
  This mishnah deals specifically with selling a synagogue.
  They may not sell a synagogue except with the stipulation that it may be bought back whenever they want, the words of Rabbi Meir.  Rabbi Meir holds that the community can sell the synagogue but only on condition that the synagogue can be bought back any time they wish.  It sounds like Rabbi Meir intends to say that while the community may sell the synagogue because they need to buy holier items, what the community should really do is save up so that they can buy the synagogue back. Also, if they saw that the synagogue was being put to improper use, they could demand to purchase it back immediately.
  But the sages say: they may sell it in perpetuity, except for four purposes for it to become one of four things:  a bathhouse, a tannery, a ritual bath, or a urinal.  The rabbis are more lenient when it comes to selling the synagogue and do not require the seller to be able to buy it back whenever he should so please. The one restriction is that the sellers may not sell it knowing that it will be used for a something smelly (a tannery, a urinal) or for something where people will be naked (a bathhouse or a ritual bath).
  Rabbi Judah says: they may sell it to be a courtyard, and the purchaser may do what he likes with it.  Rabbi Judah points out that if the synagogue’s owners cannot by right repurchase the synagogue, then the new owners can trick the system by first buying it to be a courtyard and then doing with it whatever they like, including turning it into a urinal.  It is unclear whether Rabbi Judah says that this is permitted and there’s nothing that can be done about it, or what he is really doing is criticizing the sages’ position by pointing out that they can’t really enforce their halakhah.  As we shall see in the next mishnah, Rabbi Judah believes that a synagogue retains its sanctity even after it is destroyed.  It therefore seems less likely that Rabbi Judah would condone the synagogue becoming something like a urinal.
  
  Mishnah 3
  
  Introduction
  In this mishnah Rabbi Judah teaches that the holiness of a synagogue remains even if it has fallen into ruins.  Rabbi Judah applies the holiness of the Temple in Jerusalem to the synagogue of the post-destruction period.  Just as the holiness of the Temple and the Temple Mount remained even when Jerusalem was destroyed, so too the holiness of a synagogue remains when it physically lies in ruins.  There is a deep message in this mishnah.  The holiness of the synagogue is not dependent upon the existence of its physical structure.  Once people have treated the place as holy, it will retain that sanctity forever.
  Rabbi Judah said further:  a synagogue that has fallen into ruins, they may not eulogize in it, nor twist ropes, nor to spread nets [to trap animals], nor to lay out produce on its roof [to dry], nor to use it as a short cut, as it says, “And I will desolate your holy places” (Leviticus 26:3 their holiness remains even when they are desolate.  One may not use a synagogue that lays in ruins for a profane, every day purpose.  One cannot deliver eulogies in it because eulogies are not delivered in synagogues, even when they have been destroyed.  [As an aside, the custom to deliver eulogies and conduct funerals inside synagogues is a modern custom, probably borrowed from the Christians.  Jews used to deliver eulogies either at the cemetery on the path on the way there.]  One can’t use it as a place of work. The mishnah uses the example of “twisting rope” because twisting rope requires space, but it means that no work should be done there.  It should not be used to trap animals nor should its roof be used to dry out fruit.  One shouldn’t use it as a short cut.  In summary, it should only be entered for its intended purpose as a place of worship and Torah study. The mishnah uses a midrash, exegesis of a biblical verse, to prove this point.  In a section in which God rebukes Israel, He threatens that He will “desolate your holy places.”  The fact that the verse calls these places holy implies that they retain their holiness even when they have been destroyed.
  If grass comes up in it, it should not be plucked, [in order to elicit] melancholy.  The mishnah now changes direction and seems to acknowledge that there is some significance to the synagogue’s having been destroyed.  According to the theology reflected in this mishnah, a destroyed synagogue is sign of God’s wrath, which comes as a result of Israel’s sin.  When one sees grasses growing in a synagogue, a person will surely experience deep sadness.  It will remind him that the synagogue was destroyed and that he should repent.  It will also remind him that he should dedicate himself to rebuilding the synagogue as quickly as possible.
  
  Mishnah 4
  
  If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. If it falls in the middle of the week, it is read on the Shabbat before, and on the next Shabbat there is a break.On the second [of the special Shabbatot] they read “Zakhor;”On the third the portion of the red heifer;On the fourth “This month shall be for you;”On the fifth the regular order is resumed.They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim.The rest of this chapter deals with the portions of the Torah read on holidays and special Shabbatot.  In mishnaic times they did not complete the Torah once a year as they did in Babylonia and as we do today, but rather about once every three years.  Another difference between the ancient custom and that of today is that today when certain holidays fall on Shabbat we read the regular Torah portion and then we add a special reading for that day.  In mishnaic times, since they didn’t really have a regular Torah portion, they only read the special reading. Thus if Rosh Hodesh fell on Shabbat they would read only the portion for Rosh Hodesh and interrupt the regular continuous reading of the Torah.Our mishnah deals with the four special Shabbatot that precede Pesah. They are:1)  Shekalim to remind people that on Adar they would have to bring the half-shekel to the Temple (see tractate Shekalim). This was read before Rosh Hodesh Adar.2)  Zakhor Deuteronomy 25:17-19.  This is read before Purim and connects Amalek with Haman.3)  Parah Numbers 19.  We read about the red heifer to remind people that before Pesah they must be pure in order to eat the Pesah sacrifice.4)  Hahodesh Exodus 12:1-20.  Read the Shabbat before Nissan to remind people that Pesah is approaching and that they must begin preparing.Section one:  On Rosh Hodesh Adar which falls on Shabbat they read Shekalim, which is Exodus 30:11-16. However, if Rosh Hodesh Adar falls during the week, they would read Shekalim on the Shabbat before Rosh Hodesh. On the Shabbat following Rosh Hodesh they would go back to reading where they had last left off in the regular cycle. This week would then be a break from the four special portions enumerated in our mishnah.Sections 2-5: The mishnah now enumerates the four special portions, described above in the introduction.  After Hahodesh, the order returns to its regular cycle. We should note the concept of Shabbat Hagadol, the Shabbat before Pesah, did not exist in mishnaic or talmudic times.Section six: The regular reading of the Torah is interrupted for any special occasion. This includes all holidays. On fast days, meaning Mondays or Thursdays when they would fast for rain, they would not read the regular portion but rather the special readings for fasts.  Ma’amadot were described in greater length in tractate Taanit. These were gatherings by people in towns when their kohanim would go to the Temple.  The people in the town would read from the beginning of Genesis and not from the regular Torah portion.
  
  Mishnah 5
  
  On Pesah we read from the portion of the festivals in Leviticus (Torat (Leviticus 23:4).On Shavuot, “Seven weeks” (Deuteronomy 16:9).On Rosh Hashanah “On the seventh day on the first of the month” (Leviticus 23:2.On Yom Hakippurim, “After the death” (Leviticus 16).On the first day of the Festival [of Sukkot] they read from the portion of the festivals in Leviticus, and on the other days of the Festival [of Sukkot] the [sections] on the offerings of the Festival.This mishnah lists the portions read on the three pilgrimage holidays, Pesah, Shavuot and Sukkot and on Rosh Hashanah and Yom Hakippurim as well.Most of these are straightforward and do not require explanation.The one slightly confusing issue is the readings for Sukkot.  On the first day of Sukkot we read from Leviticus 23, the same reading as on Pesah.  On the remaining days we read the sacrifices listed for that day in Numbers 29:17 ff.  Sukkot differs from Pesah in that on Pesah the same musaf offerings are made every day.  On Sukkot each day has a different number of offerings. As an aside, this is one reason why we recite the full Hallel for all seven days of Sukkot but only on the first day of Pesah.
  
  Mishnah 6
  
  On Hanukkah they read the section of the princes (Numbers 7).On Purim, “And Amalek came” (Exodus 17:8).On Rosh Hodesh, “And on the first of your months” (Numbers 28:11).On Maamadot, the account of the creation (Genesis 1:1-2:3).On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy 28). They do not interrupt while reading the curses, but rather one reads them all.On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat].As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.The final mishnah of our chapter details what sections are read on non-Toraitic holidays or events.  Since there are no passages in the Torah about these days, the sages had to find other passages whose themes they deemed appropriate.The mishnah concludes with a midrash explaining why it is that we read from passages in the Torah appropriate to the holiday.Section one:  Hannukah literally means “dedication” and refers to the dedication of the Temple after its restoration in the time of the Maccabees. The portion in the Torah read on Hannukah is a list of the gifts brought by the princes of each tribe at the dedication of the Mishkah, the tabernacle.Section two:  On Purim we read about Amalek because Haman was, according to the rabbis, from Amalek.Section four:  On Ma’amadot people would gather in the Temple or in their own cities while their local kohanim took there turn at service in the Temple.  See Taanit 4:2-3.Section five:  The curses (called today the “tochekhah” or rebuke) are read on fast days as a warning to people that they must repent.  When reading the curses we don’t interrupt, making them into two or more aliyot rather they are all read by the same person. This is still the custom today, making one of the aliyot in Ki Tavo the longest aliyah of the year.Section six:  Besides Shabbat morning, the Torah is also read on Mondays, Thursdays and Shabbat at minhah (the afternoon service).  These readings go according to the regular cycle but they don’t count toward the regular progression.  This means that the same portion that is read at all three occasions and then again on Shabbat. We only move forward on Shabbat.Section seven:  The chapter ends with a midrash on Leviticus 23:44.  The verse states that Moshe told the holidays to the people of Israel, but this verse is superfluous Moshe taught all of the commandments to the people.  Therefore the midrash teaches that not only did Moshe teach the holidays, but he taught each one at the time that it fell.  By his example we learn that on all holidays we read the Torah portion relevant to that holiday.
  
  
  
  
  
  Mishnah 1
  
  Introduction
  Most of the last chapter of Megillah is about the public reading of the Torah.  The one main difference between how we read today and how they read in their time is that today the person who receives the aliyah and recites the blessing is usually not the same person who actually reads the Torah. This allows people who don’t know how to read from the Torah to receive aliyot.  In mishnaic and talmudic times, the person who read the Torah was the same person who received the aliyah.  There are other differences which we will discuss throughout the chapter.
  He who reads the Megillah may either stand or sit.  One may read the Megillah while either standing or sitting.  Today the custom is to stand but this is not mandatory.  In contrast, when reading the Torah one has to stand.
  Whether one read it or two read it [together] they [those listening] have fulfilled their obligation.  Two people may read the Megillah together when reading in front of the community.  However, when it comes to reading Torah only one person at a time can read.  The idea behind this is that it is harder for people to hear two people chanting together than one chanting alone.  Since hearing the Megillah is halakhically less significant than hearing the Torah, they allow to people to read simultaneously.
  In places where it is the custom to say a blessing, they say the blessing, and where it is not the custom they do not say the blessing.  According to the simple reading of the Mishnah, there were various customs with regard to reciting a blessing over reading the Megillah. Some did and some did not.  The Talmud however explains that this only refers to the blessing after the Megillah.  In all places they would recite the blessing before reading.  Today our custom is to recite a blessing before and after.
  On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets.  The mishnah now begins to discuss regular Torah reading.  On Mondays, Thursdays and on Shabbat at minhah only three people receive aliyot (go up to the Torah).  This number may not be increased nor may it be decreased. There is no haftarah (portion from the Prophets section of the Bible) on these occasions.
  The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.  In the time of the Mishnah the first person to read would recite the first blessing and the last person to read would recite the concluding blessing.   Those reading in between would not recite any blessing at all.  Today, each person receiving an aliyah recites a blessing before and after.
  
  Mishnah 2
  
  Introduction
  This mishnah continues to teach how many aliyot there are on the different occasions in which the Torah is read.  Yesterday’s mishnah dealt with occasions in which there are only three, the minimum number of aliyot. Today’s mishnah lists occasions with four, five, six and seven aliyot.  It seems that the more holy a holiday is, the more aliyot there are, and the more Torah is read.
  On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it. This is the general rule: on any day which has a musaf and is not a festival four read.  Rosh Hodesh and the intermediate days of the festival both have a musaf service (and when the Temple still stood there was a musaf sacrifice).  However, they are not festivals, meaning that work is permitted on these days.  These are sort of “in-between days.”  Therefore they have four aliyot more than a normal day but less than a festival. The mishnah reiterates the rule that the first person who receives an aliyah recites the blessing before and the last person recites the blessing after.
  On a festival five.  On the first and last day of Pesah, on the first day of Sukkot, on Shmini Atzeret (the last day of Sukkot), on Shavuot and on Rosh Hashanah there are five aliyot.
  On Yom Hakippurim six.  On Yom Kippur there are six aliyot.  Note that this makes Yom Kippur unlike all other holidays.
  On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.  Shabbat differs from other occasions in several key ways.  First of all, there are more aliyot on Shabbat than at any other time of the year.  On other occasions there are a maximum of six aliyot and the mishnah states explicitly that they may not add to this number.  Indeed, the mishnah may emphasize this to make sure that people do not try to turn other holidays into Shabbat by adding more aliyot.  In contrast, on Shabbat they may add aliyot.  Finally, there is a haftarah on Shabbat. Today we read a haftarah on festivals and on Yom Kippur as well.  Finally, the same rule about the blessings still applies.
  
  Mishnah 3
  
  Introduction
  This mishnah teaches what rituals require a minyan of ten men in order to perform them.
  They do not recite the Shema responsively,  In the time of the mishnah they recited the Shema in a way that we might call responsively the leader would recite one half of the verse and the congregation would respond with the second half.  This practice changed some time during the talmudic period.  There are actually many different explanations for what they did, but this seems to be the most accepted by scholars.
  And they do not pass before the ark;  Passing before the ark refers to reciting the Sh’moneh Esrei or Amidah.  Without a minyan there is no public Amidah or repetition everyone just does it silently.
  And the [the priests] do not lift up their hands;  The priestly blessing is recited before the end of the Amidah, but only with a minyan.
  And they do not read the Torah [publicly];  Without a minyan there is no public reading of the Torah.
  And they do not conclude with a haftarah from the prophets;  Nor is there a haftarah, lest one think that although they can’t read from the Torah, they might be able to read from the Torah.
  And they do not make stops [at funeral] processions;  On the way to the cemetery and on the way back they would make formal stops at which they would recite eulogies.  They would do this seven times, but it was only done with a minyan.
  And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms;  The blessing for mourners was recited in the public square, whereas “comforting mourners” was done on the return from the cemetery.  The blessing of the bridegrooms refers to the blessings recited under the huppah (the wedding canopy).  In mishnaic times they probably recited three blessings, but by the time of the Talmud this had been increased to seven.  None of these blessings is recited without a minyan.
  And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten.  Before Birkat Hamazon, the blessing after the meal, there is an invitation to bless. This invitation is recited with God’s name only if there are ten present.
  [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings.  If someone wishes to dedicate a piece of land to the Temple they estimate the value of the land and then he must pay that amount.  The estimate is carried out by ten people, only one of whom must be a priest.  Similarly, if a person dedicates himself or someone else to the Temple, and he can’t afford to pay the price mandated in Leviticus 27, then they estimate how much he can afford. This estimate is again done by nine regular men and one priest.
  
  Mishnah 4
  
  Introduction
  This mishnah teaches various rules about reading the Torah in public.
  One who reads the Torah [in public] may not read les than three verses.  An aliyah may not consist of less than three verses.
  And he should not read to the translator more than one verse [at a time], but [if reading from the book of a] prophet [he may read to him] three at a time. If the three verses constitute three separate paragraphs, he must read them [to the translator] one by one.  In mishnaic times the spoken language was Aramaic.  Many people, perhaps most people, would have had trouble understanding the Torah in its original Hebrew. Therefore, as part of the public reading of the Torah, there was a translator who would translate verse by verse. The reader was to read one verse and then the translator would translate this verse.  However, when it came to reading the haftarah from one of the prophets, they allowed the reader to read three verses at a time. They were less exacting on the precision of the haftarah translation than they were for the translation of the Torah.  However, if each verse is its own section, then the reader must read each one on its own.  This refers to Isaiah 52:3-5 where there are three verses, each considered to be its own section.
  They may skip [from place to place] in a prophet but not in the Torah. How far may he skip [in the prophet]? [Only] so far that the translator will not have stopped [before he finds his place].  When reading the haftarah, he may skip from place to place so long as he doesn’t have to roll the scroll so far that they translator has completed his translation before he gets to the new verse. Today there are many haftarot where we skip from one place in the book to another, or if reading from one of the twelve minor prophets, from one prophet to another.  However, when it comes to the Torah it is forbidden to skip around.
  
  Mishnah 5
  
  Introduction
  This mishnah and the mishnayot following it deal with who is qualified to receive certain honors in the synagogue.
  I have explained this mishnah according to Albeck’s explanation.  Others explain it somewhat differently.
  The one who concludes with the haftarah also leads the responsive reading of the Shema and he passes before the ark and he lifts up his hands.  The person honored by reading the haftarah is worthy of also being the leader of the other crucial elements of the service.  He can lead the responsive reading of the Shema (explained in yesterday’s mishnah), he can pass before the ark (meaning recite the Amidah and thereby aid other’s in fulfilling their obligation) and if he is a priest, he can lift up his hands to bless the people with the priestly blessing.  In the proceeding mishnayot we will see that not everyone is worthy of these honors.
  If he is a child, his father or his teacher passes before the ark in his place.  A child is allowed to read the haftarah, but he may not pass before the ark.  The person who recites the amidah (passes before the ark) helps others to fulfill their obligation to recite the amidah. In order to help others fulfill their obligation, the person himself must also be obligated.  A child who is not obligated cannot fulfill the congregation’s obligation.  Therefore, if a child read the haftarah either his father or teacher takes his place in passing before the ark.
  
  Mishnah 6
  
  Introduction
  This mishnah illustrates the important principle that one who is obligated to perform a given ritual may aid others in fulfilling their obligation.  It also deals with other reasons which might potentially disqualify a person from leading parts of the synagogue service.
  A child may read in the Torah and translate, but he may not pass before the ark or lift up his hands.  In yesterday’s mishnah we learned that a child can read the haftarah.  Today we learn that a child may read from the Torah as well.  He may also serve as the translator of the Torah reading.  However, he may not pass before the ark, since he is not obligated in prayer (see yesterday’s mishnah).  He also may not lift up his hands to recite the priestly blessing if he is a priest because it was considered disgraceful for the community to have to be blessed by a minor.
  A person in rags may lead the responsive reading of the Shema and translate, but he may not read in the Torah, pass before the ark, or lift up his hands.  A person in rags, meaning one who is dressed shabbily and whose flesh can be seen through his clothes, may still lead the responsive reading of the Shema because this was done from one’s seat.  One didn’t have to get up in front of the community.  Since he would not be seen by the entire congregation, he was allowed to fulfill this role.  He was also allowed to serve as the translator, since this was not considered all that important of a function.  However, he was not allowed to read from the Torah because it would be disgraceful to read the Torah while dressed in rags.  He was not allowed to pass before the ark or lift up his hands (if he was a priest) for the same reason everyone would see him and his improper clothing.
  A blind man may lead the responsive reading of the Shema and translate. Rabbi Judah says: one who has never seen the light from his birth may not lead the responsive reading of the Shema.  One of the blessings before the Shema is “who creates light.”  According to the first opinion in the mishnah, a blind man can recite this blessing even though he can’t see the light.  He may also translate the Torah because translating does not require one to read. Rabbi Judah holds that a person blind from birth cannot recite the Shema because he can’t thank God for having ever seen the light.
  
  Mishnah 7
  
  A priest whose hands are deformed should not lift up his hands [to say the priestly blessing].Rabbi Judah says: also one whose hands are colored with woad or madder should not lift up his hands, because [this makes] the congregation look at him.This mishnah teaches that priests who have something distracting on their hands, either a deformation or a discoloring should not lift up their hands because this makes the people look at them and not think about the blessing that they are receiving.  The mishnah considers it crucial that the congregation focus not on the external attributes of the priest but the contents of the blessing that they are receiving.We should note that today people refrain from looking at the priests’ hands when they are reciting the blessing and their hands are also covered with a tallit.Since the mishnah is straightforward I have refrained from commenting below.
  
  Mishnah 8
  
  If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it.[If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it.One who makes his tefillin [for the head] round, it is dangerous and has no religious value.If he put them on his forehead or on the palm of his hand, behold this is the way of heresy.If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.The next two mishnayot deal with certain practices which the rabbis deemed to be heretical or at least potentially heretical.Sections one or two:  In the first two sections we learn of people who refuse to pass before the ark (to lead the Amidah) either while wearing colored robes or while wearing shoes.  The rabbis suspected that one who demanded to wear white clothes or go barefoot may have had heretical beliefs.  Therefore, they said that such a person cannot pass before the ark at all, even in white clothes or barefoot. In other words, wearing white clothes and going barefoot seem to have been valid practices but one who insists upon them is suspected of heresy.We should note that the groups being described here seem to be taking Temple practice and applying it to the synagogue.  In the Temple the priests’ robes were white and they went barefoot.  The mishnah may be trying to emphasize that the synagogue is not the Temple and one who insists on dressing in the synagogue as if it were the Temple is potentially a heretic.  There also may be a covert battle for leadership in this mishnah between priests and rabbis.  Rabbis may be telling priests that when in the synagogue leading the Amidah (as opposed to reciting the priestly blessing) they are functioning as regular Jews and not as priests.Section three:  The boxes of tefillin are supposed to be square.  Our mishnah deals with a period of oppression when the Romans prohibited Jews from wearing tefillin.  In response someone makes his tefillin round so that the Romans will not notice that he is wearing tefillin.  According to the mishnah this attempt is doubly mistaken. The Romans will realize that he is wearing tefillin and therefore it is still dangerous.  Secondly, by making his tefillin round he is not fulfilling the mitzvah of tefillin.  There is also the idea that tefillin can protect a person from danger.  But since these tefillin are not valid they offer no protection from the Roman oppressors.Section four:  The Torah says that you should place tefillin “as a sign upon your hand and as a remembrance between your eyes.”  Non-rabbinic groups of Jews (sectarians) interpreted these verses literally; tefillin are put on one’s hands and on the forehead between one’s eyes.  The rabbis did not interpret the verses literally tefillin go on top of one’s head, where the hairline ends, and on one’s arms, next to one’s heart.  A person who wears his tefillin between the eyes or on the hand is acting as a heretic.  I should note that I have seen many, many instances of people wearing their tefillin to low on their heads.  One who wears tefillin between his eyes has not fulfilled his obligation.Section five:  Covering tefillin in gold or wearing them on one’s sleeves is not proper fulfillment of the mitzvah.  The mishnah deems this as the practice of “outsiders” those who have separated from the rabbinic fold.
  
  Mishnah 9
  
  Introduction
  This mishnah continues to identify heretical behavior.  In yesterday’s mishnah we saw heretical behavior involving what a person wears, be it clothing, footwear or tefillin.  In today’s mishnah we see heretical behavior involving things a person says while leading the prayers or translating the Torah.
  If one says “May the good bless you,” this is the way of heresy.  The heresy here seems to be one of dualism.  Saying “May the good bless you” sounds as if there are two gods, one that governs the good and one that governs the bad.  This was a common theology at the time of the Mishnah, especially among groups dubbed “Gnostics” by modern scholars.  The rabbis were insistent that one God was responsible for both evil and good.
  [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him.  There are three “heretical” saying in this mishnah.  I’ll try to explain them one at a time.  The mishnah says that for each “they silence him.”  This implies that the mishnah is describing one who “passes before the ark,” meaning one who leads the Amidah prayer.  If he tries to enter in one of these prayers they remove him as prayer leader. ““May Your mercy reach the nest of a bird:”  This line is explained in the Talmud in several different ways.  One is that he is complaining to God saying, “Your mercy is on the nest of this bird” but not on me.  God commanded shooing away the mother bird before taking the young, an act of mercy for the mother (Deuteronomy 22:6).  The person praying complains that God has not shown similar mercy to him. A different explanation is that this saying understands God’s commandments as being only about mercy, when really they are decrees which we are to obey without questioning their reasoning.  Another explanation is that he says “Your mercy reaches only to this nest” but cannot extend any further.  In such a way he limits God’s power. “May Your name be mentioned for the good:”   This implies that God’s name should not be connected with the bad or the evil.  As in the first section, this might imply some sort of dualism we thank God for the good and don’t mention the evil because its source is a different god. “We give thanks, we give thanks:” Again the problem seems to be one of dualism giving thanks twice sounds like it is being given to two different gods. However, in this section the dualism may not be of a good god and a bad god, but simply two gods.  There were ancient sects of Jews (including Christians) who while professing monotheism, gave divine roles to other characters, such as God’s word (the Logos), God’s spirit or Jesus.
  One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced.  Leviticus 18:7 says, “you shall not uncover the nakedness of your father.”  If a person translates this as “you shall not uncover the nakedness of his father,” in an attempt to use a more innocuous third person, he is silenced.  The translation of the Torah is to be literal, and even in the section concerning forbidden relations.
  If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke.  The Torah prohibits “passing one’s child to Moloch.”  Some ancient translators understood this as a prohibition against impregnating or having sexual relations with a Gentile (Aramean) woman or perhaps against giving one’s child to a Gentile to raise. Since passing one’s child to Moloch is a capital crime, this might imply that having sexual relations with is a capital crime.  Therefore the rabbis insisted upon a literal translation of the verse.
  
  Mishnah 10
  
  Introduction
  In yesterday’s mishnah we learned that translations must be literal. Today’s mishnah, the last in tractate Megillah, teaches that some portions of the Torah are not translated at all because of the nature of their content.
  The incident of Reuven is read but not translated.  Reuven sleeps with Bilhah, his father’s concubine (Genesis 35:22).  This story is not translated in order not to shame Reuven.
  The story of Tamar is read and translated.  Tamar tricks Judah into sleeping with her (see Genesis 38). This story is read and translated because it is actually to Judah’s credit. When he discovers that he has committed a wrong (vs. 26), he doesn’t try to hide his crime, as embarrassing as it might be. Note that Judah serves as a foil for Reuven. Reuven intentionally commits a crime, so we must hide it from the public.  Judah accidentally commits a crime and then confesses, so we make public the entire story.
  The first part of the incident of the golden calf  is both read and translated, but the second is read but not translated.  The first part of the golden calf story is from Exodus 32:1-20. This part is translated either because Israel does receive atonement, or in order so that the congregation will learn from their mistakes.  In verse 21 Moses questions and accuses Aaron.  In order not to embarrass Aaron, this section is not translated.
  The blessing of the priests, the stories of David and Amnon are not read or translated.  The version of this mishnah in good manuscripts says that these sections are neither read nor translated.  The priestly blessing is not read, perhaps because it is a regular part of the prayer service. According to the version of the mishan in the Talmud, these verses are read but not translated.  The Talmud explains that they are not translated because one of the verses says, “May God show favor to you” and people might think that God shows favor in judgment and doesn’t judge justly. The story of David and Batsheva (II Samuel 11) is not read as a haftarah because it is embarrassing to David. In the story of Amnon (II Samuel 13), Amnon rapes Tamar and then wants to abandon her.  He eventually is killed by Absolom, David’s other son.  This is also quite embarrassing to David and to his house.
  They do not conclude with the portion of the chariot as a haftarah. But Rabbi Judah permits this.  We don’t read the description of the chariot contained in Ezekiel, chapter one, as a haftarah because ordinary people are not supposed to study this mystical chapter.  However, Rabbi Judah allows this.
  R. Eliezar says: they do not conclude with “Proclaim Jerusalem’s [abominations]” (Ezekiel 1 as a haftarah.  Rabbi Eliezer prohibits reading Ezekiel 16 as a haftarah because its content is simply too graphic. Read the chapter for yourself to get an idea of its disturbing content. Congratulations!  We have finished Megillah. It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Megillah was full of practical halakhah that is still relevant today.  We learned about reading the Megillah and reading the Torah in the synagogue.  The information in this tractate is just the tip of the iceberg to all of the many halakhot about these two issues, so keep learning. As always, congratulations on learning another tractate of Mishnah.  Tomorrow we start Moed Katan.