Megillah 3

בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה:

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!]

אֵין מוֹכְרִין בֵּית הַכְּנֶסֶת, אֶלָּא עַל תְּנַאי שֶׁאִם יִרְצוּ יַחֲזִירוּהוּ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מוֹכְרִים אוֹתוֹ מִמְכַּר עוֹלָם, חוּץ מֵאַרְבָּעָה דְּבָרִים, לְמֶרְחָץ וּלְבֻרְסְקִי וְלִטְבִילָה וּלְבֵית הַמָּיִם. רַבִּי יְהוּדָה אוֹמֵר, מוֹכְרִין אוֹתוֹ לְשֵׁם חָצֵר, וְהַלּוֹקֵחַ מַה שֶּׁיִּרְצֶה יַעֲשֶׂה:

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.]

וְעוֹד אָמַר רַבִּי יְהוּדָה, בֵּית הַכְּנֶסֶת שֶׁחָרַב, אֵין מַסְפִּידִין בְּתוֹכוֹ, וְאֵין מַפְשִׁילִין בְּתוֹכוֹ חֲבָלִים, וְאֵין פּוֹרְשִׂין לְתוֹכוֹ מְצוּדוֹת, וְאֵין שׁוֹטְחִין עַל גַּגּוֹ פֵרוֹת, וְאֵין עוֹשִׂין אוֹתוֹ קַפַּנְדַּרְיָא, שֶׁנֶּאֱמַר (ויקרא כו), וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם, קְדֻשָּׁתָן אַף כְּשֶׁהֵן שׁוֹמֵמִין. עָלוּ בוֹ עֲשָׂבִים, לֹא יִתְלֹשׁ, מִפְּנֵי עָגְמַת נָפֶשׁ:

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.]

רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, קוֹרִין בְּפָרָשַׁת שְׁקָלִים (שמות ל). חָל לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת, מַקְדִּימִין לְשֶׁעָבַר וּמַפְסִיקִין לְשַׁבָּת אַחֶרֶת. בַּשְּׁנִיָּה, זָכוֹר (דברים כה). בַּשְּׁלִישִׁית, פָּרָה אֲדֻמָּה (במדבר יט). בָּרְבִיעִית, הַחֹדֶשׁ הַזֶּה לָכֶם (שמות יב). בָּחֲמִישִׁית, חוֹזְרִין לִכְסִדְרָן. לַכֹּל מַפְסִיקִין, בְּרָאשֵׁי חֳדָשִׁים, בַּחֲנֻכָּה וּבְפוּרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים:

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.

בְּפֶסַח קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁל תּוֹרַת כֹּהֲנִים (ויקרא כב). בַּעֲצֶרֶת, שִׁבְעָה שָׁבֻעוֹת (דברים טז). בְּרֹאשׁ הַשָּׁנָה, בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ (ויקרא כג). בְּיוֹם הַכִּפּוּרִים, אַחֲרֵי מוֹת (שם טז). בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים (ויקרא כג), וּבִשְׁאָר כָּל יְמוֹת הֶחָג בְּקָרְבְּנוֹת הֶחָג (במדבר כט):

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.]

בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ:

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.