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הקורא את המגילה עומד ויושב – if he wants, he stands; if he wants, he sits.

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.

קראוה שנים – together

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.

יצאו – and we don’t that two voices are not heard as one, for since it (i.e., the Megillah reading) is beloved to them, they pay attention.

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.

מקום שנהגו לברך אחריה יברך – but before [the Reading of the Megillah] it is required to recite in every place three blessings: “on the reading of the Megillah,” “who has performed miracles,” and “who has kept us alive,” whether at night or during the day, for the reading of the day is the essence, as it is written (Esther 9:28): “Consequently, these days are recalled and observed…” There is, according to the one who says that since he recited the blessing ”who has kept us alive” at night, he should not recite “who has kept us alive” in the daytime, and this makes sense.

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.

ואין מוסיפין עליהן – that they would not make it difficult for the congregation because they are working days and on Shabbat at Minhah is also close to darkness, since the entire day [of Shabbat] they were accustomed to preach/expound [on the Torah], and for that reason also, we don’t recite a Haftarah.

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.

הפותח והחותם בתורה מברך לפניה ולאחריה – The person who begins to read in the Torah first recites the blessing before [the reading] and the last person who closes the blessing through which he completes [the reading] recites the blessing after it, and all the others who read the Torah do not recite a blessing either before or after. But nowadays, the entire [Jewish] world practiced that everyone recites a blessing before it (i.e., the reading of the Torah) and after it, as a decree lest those who enter [the synagogue late] and did not hear the first person who recited the blessing before it and would say that there is no blessing of the Torah before [the reading], and because of those who leave [the synagogue early] and who did not hear [the last person] who closes the blessing who recites a blessing after it, and the first ones [that he heard] did not say a blessing and they would say that there is not blessing of the Torah after [the reading].

ואין מוסיפין עליהן – since on the New Moons and on the Intermediate Days of the Festival, there is also idleness from work, since work [related to] a business which cannot be postponed without irretrievable loss is permitted.

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.

ביו"ט ה' – since anything that is greater than something of the same kind, increases the number of me. Therefore, on New Moons and on the Intermediate Days of the Festival,, where there is a Musaf/additional sacrifice, we read four [aliyot]; on Yom Tov/festivals where there is idleness from work, we read five, and on Yom Kippur which [if violated] is punished by extirpation, we read six. On Shabbat in which [one is] liable for stoning, we read seven [aliyot].

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.

אין פורסין את שמע – Ten [men] who came to the synagogue after the congregation had recited the Shema (Deuteronomy 6:4-9; 11:13-21 and Numbers 15:37-41), one stands up and recites Kaddish and Barchu (i.e., the call to worship), and first blessing that is before the Shema. [The word] פורסין means “a piece,” that is to say, half of the matter; from two blessings that are before the Shema, a person recites one blessing.

Introduction This mishnah teaches what rituals require a minyan of ten men in order to perform them.

ואין עוברין לפני התיבה – the emissary of the congregation.

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.

ואין נושאין כפים – to recite the Priestly Blessing (Numbers 6:22-26).

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.

ואין קוראין בתורה – in a community/congregation, and all of these, they are not done with less than ten [men], as it is written (Leviticus 22:32): “[You shall not profane My holy name,] that I may be sanctified in the midst of the Israelite people…”every matter of holiness does not take place with less than ten;.. It is written here, בתוך בני ישראל/in the midst of the Israelite people, and it is written there (Numbers 16:21): “Stand back from this community that I may annihilate them in an instant!” Just as there, it is ten, so here too, it is ten. (Interestingly, while the Bartenura commentary quotes the Talmud Megillah 23b, it omits the more familiar derivation for a Minyan being ten male Jewish adults, even as the Talmud does quote it there from Numbers 14:27: “How much longer shall that wicked community keep muttering against Me?” The community/עדה mentioned in the verse clearly refers to ten individuals, the ten spies who brought a negative report about their spy mission to the Promised Land. That analogy, based upon the word עדה /congregation or community is often then compared with Numbers 35:24 and 25, as is found in the Mishnah, Tractate Sanhedrin Chapter 1:6. Whereas, the interpretation quoted by Bartenura is based upon analogy of the word “בתוך/in the midst of.”).

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.

ואין עושין מעמד ומושב – for the deceased, when they carry the dead to bury him, they would sit (today – we “stop”) seven times in honor of the deceased. And we recite on each and every period of eulogy: “Arise dear ones, arise; sit dear ones, sit.” But with less than ten, it is not the way of the world.

And they do not read the Torah [publicly]; Without a minyan there is no public reading of the Torah.

ברכת אבלים – a blessing of consolation pronounced in the open air on the mourners’ return from burial, for they would recite a blessing corresponding to the mourners and a blessing corresponding to those who comfort the mourners, etc., as it is explained in the first chapter of [Talmud] Ketubot (8a).

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 prophets.

ותנחומי אבלים – who stand in a row when they return from the grave and comfort the mourners and this line is [made up of] not less than ten.

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.

וברכת חתנים – Seven blessings that they recite to the groom.

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.

ואין מזמנין – since they are required to say, "נברך אלהינו"/”we will bless our God”; less than ten is not the way of the world.

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.

ובקרקעות – of הקדש/that which is dedicated to the Temple; one who comes to redeem them requires ten and one of them is a Kohen, for ten Kohanim are written in the portion of Dedications to the Temple/הקדשות; three in evaluation [of land],and three [with regard to] the cattle, and four for the land [that is dedicated].

[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.

ואדם כיוצא בהן – if he said, “these monies are upon me,” we assess him like a servant. And there is an analogy made between servants and property, as it is written (Leviticus 25:46): “You may keep them as a possession for your children after you [for them to inherit as property for all time….].” For just as we require ten for property, and one of their number is a Kohen, this also [applies] for a person.

ולא יקרא למתורגמן יותר מפסוק אחד – so that the translator [into Greek or Chaldaic of the Biblical portion read at services] would not err when he translate by heart.

Introduction This mishnah teaches various rules about reading the Torah in public.

ובנביא שלשה – if he wishes, and we don’t care if he errs, and we don’t derive instruction from it.

One who reads the Torah [in public] may not read les than three verses. An aliyah may not consist of less than three verses.

ואם שלשתן שלש פרשיות – As for example (Isaiah 52:3-5): “For thus said the LORD: You were sold for no price, [and you shall be redeemed without money”]; “For thus said [the LORD] God; Of old, My people went down [to Egypt to sojourn there….”]; “What therefore do I gain here? – declares the LORD -….”]. These are three sections in three consecutive 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.

מדלגין בנביא – from portion to portion and even from subject matter to subject matter.

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.

ואין מדלגין בתורה – in two subject matters, but in one subject matter, one may skip, such as the High Priest who would read on Yom Kippur the portion of Aharei Mot (Leviticus, chapter 16), and he would skip and read (Leviticus 23:26): “Mark the tenth day [of this seventh month is the Day of Atonement…]”

עד שלא יפסיק התורגמן – One who skips whether in the Torah in one subject matter or in the Prophets in two subject matters, he should delay other than in order that the translator can complete translating what he wants to translate, for there is no respect for the congregation [for him] to stand there in silence.

המפטיר בנביא – He who regularly to chant the Haftarah from the Prophets, the Sages ordained that he should recite the prayers for the benefit of those who have come too late for the regular service in public (though Rashi defines פורס על שמע – to mean that he recites part of the prayers before Shema – see Talmud Megillah 23b)

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.

והוא עובר לפני התיבה – to fulfill [the religious obligations of the many in the sanctification of [God’s] name in prayer, since he furnishes for himself to conclude the reading from the Torah by reading a portion of the Prophets (i.e., the recite the Haftarah), for it is something that is not for his honor, and the Sages established for him that this is for his honor.

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.

ואם היה קטן – that he is unable to descend before the Ark nor to recite the prayers for the benefit of those who have come too late for the regular service.

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.

אביו או רבו – descend before the Ark

על ידו – for him.

קטן קורא בתורה – and there are those from the Gaonim who said, specifically, from the third [Aliyah] onwards.

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.

והוא עובר לפני התיבה – because he comes to fulfill the religious obligations of the community and whomever is not obligated in a matter is not able to fulfill the religious obligations of the community.

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.

ואינו נושא את כפיו – if he is a Kohen, for it is not honorable for the community to be bent down for his blessing.

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.

פוחח – his clothes are torn and his arms can be seen from the outside. Naked and barefooted, we translate [from the Aramaic], to have holes in one’s garments/is exposed and barefooted.

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.

פורס על שמע – for he is obligated in the matter

אבל אינו קורא בתורה – because of the honor of the Torah, and similarly, [going] before the Ark, and also for raising one’s hand [for the Priestly Blessing], because it is a disgrace for the congregation.

סומא פורס על שמע – for even though he does not see luminaries, he derives benefits from the luminaries, for people see him and save him from stumbling-blocks.

רבי יהודה אומר: כל מי שלא ראה מאורות מימיו לא יפרוס – because he had no benefit from them ever. But the Halakha is not according to Rabbi Yehuda.

כהן שיש בידיו מומין – and similarly on his face or his feet

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.

לא ישא כפיו – since the Kohanim are not entitled to go up in their sandals to the Dukhan (priest’s stage from which they pronounce the Priestly Blessing). And if he has blemishes on his feet, people will look at him and through this they will come to look at his hands, and one who looks at the Kohanim when they raise their hands to recite the Priestly Blessing, their eyes will become dim, because the Divine Presence rests between their hands.

אסטיס – its color is similar to Tekhelet/azure.

פואה – red roots that we paint red and we reach a definitive conclusion in the Gemara that if he would thresh in his city, that is, he was regularly with them and everyone knows of the blemishes that he has on him , or the color that is on his hands, or that the work of most of the people of the city is in that, it is permitted, for furthermore, they don’t look at him.

אף בלבנים לא יעבור – for we suspect lest heresy was cast on him, for idolaters are strict in this.

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.

העושה תפילין שבראשו עגולות – like a nut or an egg

סכנה – it should enter on his head

ואין בה מצוה – as square (i.e. quadrilateral) phylacteries are a usage dating from Moses as delivered from Sinai (i.e. a traditional law or traditional interpretation of a written law).

הרי זה דרך מינות – as they despite the words of the Sages and follow after the [literal] implication of the Bible as they say: “between your eyes” (Deuteronomy 6:8) literally, “on your hand,” (ibid.,) literally. But the Sages learned through an analogy [that the words] “between your eyes” is in the place of one’s hair[line] on one’s head, the place where the baby’s brain pulsates (see Talmud Menahot 37a). [The words] “on your hand” [means] at the height of the arm, on the biceps muscle (Talmud Menahot 37a) at the top of the arm – opposite the heart.

ציפן זהב וכו' – And the Biblical verse states (Exodus 13:9): “[And this shall serve as a sign on your head and as a reminder on your forehead] – in order that the Teaching of the LORD may be in your mouth….], what is permitted [to be placed] in your mouth, so that everything will come from pure cattle and not from gold.

ונתנה על בית אונקלי – on the sleeve of clothing on the outside, and the Biblical verse states: “it shall serve for YOU as a sign,” and not as a sign for others.

הרי זה דרך החיצונים – people who follow after their own thoughts, outside of the opinions of the Sages.

יברכוך טובים הרי זו דרך מימות – the Jewish people must combine with them Jewish sinners in union of their fasts, for the galbanum’s smell is evil and the Bible counts it among one of the ingredients of the frankincense (so are the wicked with the righteous combined in prayer – see Talmud Keritot 6a and the Shabbat Siddur after the prayer Ein Kelohenu).

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.

על קן צפור יגיעו רחמיך – (see also Mishnah Berakhot, 5:3) just as your mercies reach the nest of the bird, and you decreed (Deuteronomy 22:6): “do not take the mother with her young,” so too, you should have consideration and compassion upon us. We silence him for he performs the commandments of the LORD as [acts of] compassion but they are not other than decrees.

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.

ועל הטוב יזכר שמך – On Your goodness, we will give thanks to You – we silence him, for we are required to praise God for the evil [that befalls us] (see Mishnah Berakhot, 9:5), just as we praise God for the good [that occurs to us].

[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.

מודים מודים – for it appears as two Powers (see Mishnah Berakhot, 5:3), that he gives thanks and accepts upon himself two deities.

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.

המכנה בעריות – for he expounds upon the portion of illicit sexual relationships (i.e., Leviticus chapter 18) in the language of substituted words/attributes. For he says that the Written [Torah] did not speak about illicit sexual relationships specifically, but rather that he should not reveal the prostitution/disgrace of his father and his mother in public.

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.

ומזרעך לא תתן לאעברא לארמיותא – do not come upon a non-Jewish woman sexually so that she would give birth to a child for idolatry.

משתקין אותו בנזיפה – for the Biblical verse from its implied meaning, and gives [the punishment] of extirpation for someone engaged in sexual relations with a non-Jewish woman, and obligating him for a sin offering in the case of inadvertent transgression.

מעשה אמנון ותמר נקרא ומיתרגם – and we are not fearful for the dear ones of David, and this [pragmatically] is that it is not written, Amnon, the son of David, as we need to say further on.

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.

מעשה עגל הראשון נקרא ומתרגם – and we are not fearful for the dear ones of Israel

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.

מעשה עגל השני – from (Exodus 32:21-25): “Moses said to Aaron, [[What did this people do to you that you have brought such great sin upon them?’],” until “Moses saw that the people [were out of control…]” and the verse (Exodus 32:35): “Then the LORD sent a plague upon the people [for what they did with the calf that Aaron made],” all of these are read but are not translated [to Aramaic] because of the honor of Aaron.

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.

ברכת כהנים – which is read but not translated because it has in it (Numbers 6:26): “The LORD bestow His favor (or “lift up His countenance) upon you [and grant you peace!], so that people would not say that the Holy One, blessed be He lifts up His countenance, and they do not know that Israel is appropriate for to lift up one’s countenance/face to them.

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.

מעשה דוד ואמנון – is not read in the Haftarah and is not translated. All of these verses in which it is written in them “Amnon the son of David,” but those in which are stated “Amnon” alone, but we said above that the Episode of Amnon and Tamar is read and 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.

אין מפטירין במרכבה – perhaps we would come to question it and preoccupy [ourselves] with it. [NOTE: We do recite the Haftarah of Ezekiel, Chapter 1 on the first day of Shavuot].

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.

אין מפטירין בהודע את ירושלים – (Ezekiel 16) because of the honor/dignity of Jerusalem; but the Halakha is not according to Rabbi Eliezer.