(Следующее не сделано с менее чем десятью :) Shema не «разделен» (porsin) с менее чем десятью. [Если десять пришли в дом молитвы, после того как собрание прочитало Шему, один (из них) встал и сказал: «Каддиш», «Барчу» и первое благословение перед Шемой. «porsin» от «p'rusah», наполовину, то есть, из двух благословений перед Шемой, он говорит только одно.] и они (коэны) не поднимают свои руки [для священнического благословения], и они не читают Тору [(совместное чтение)], и они не читают хафтару (в Пророках), и они не выполняют «стояния и сидения» (над мертвыми), и они не читают скорбящих благословение и утешение скорбящих и благословение женихов, и они не говорят благодати с Его именем (— с менее чем десятью.) [Все это не сделано с менее чем десятью, потому что написано (Левит 22:32): «И я буду освящен среди детей Израиля» —Каждое дело о святости требует не менее десяти (участников). Здесь написано: «среди сынов Израилевых» и в других местах (Числа 16:21): «Отделитесь от среды этого собрания». Как и там, десять (не было «собрания» меньше десяти), здесь тоже десять. («и они не выполняют« положения и сидения »:) для мертвых. Когда мертвых вывозили для захоронения, они сидели семь раз в честь умершего и говорили на каждом этапе восхваления: «Встань, дорогие, встань; сиди дорогие, сиди». И это, кажется, не менее десяти. («Благословение скорбящих» :) Благословение на открытом месте (речавах). Они произносили благословение для утешителей и благословение для скорбящих (Кетувот 8б). («и утешение скорбящих»). По возвращении из могилы они будут стоять в ряду и утешать скорбящих. И нет ряда меньше десяти. («и благословение жениха» :) семь благословений, адресованных жениху. («и они не говорят благодати и т. д.» :) Так как «Да будет благословен наш Б-г», должно быть сказано, это, по-видимому, не менее чем с десятью.] И с землей [хекдеша (посвященного в Храм), если кто-то хочет выкупить его], должно быть девять и Cohein, то есть десять, (по крайней мере) один из которых - Cohein; «Cohein» написано десять раз в разделе об оценках (Левит 27): три (раз) в отношении посвящений: три в отношении оценок, три в отношении зверей и три в отношении земли.]; и человеку, как это [то есть, если человек посвящает свою ценность (Храму), его оценивают как связующего. И связыватель уподобляется земле, а именно. (Левит 25:46): «И ты будешь наследовать их и т. Д.» Так что, как земле требуется десять (оценщики), один из них Cohein; итак, мужчина.]
Bartenura on Mishnah Megillah
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.
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English Explanation of Mishnah Megillah
Introduction This mishnah teaches what rituals require a minyan of ten men in order to perform them.
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Bartenura on Mishnah Megillah
ואין עוברין לפני התיבה – the emissary of the congregation.
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English Explanation of Mishnah Megillah
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.
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Bartenura on Mishnah Megillah
ואין נושאין כפים – to recite the Priestly Blessing (Numbers 6:22-26).
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English Explanation of Mishnah Megillah
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.
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Bartenura on Mishnah Megillah
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.”).
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English Explanation of Mishnah Megillah
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.
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Bartenura on Mishnah Megillah
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.
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English Explanation of Mishnah Megillah
And they do not read the Torah [publicly]; Without a minyan there is no public reading of the Torah.
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Bartenura on Mishnah Megillah
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).
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English Explanation of Mishnah Megillah
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.
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Bartenura on Mishnah Megillah
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.
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English Explanation of Mishnah Megillah
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.
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Bartenura on Mishnah Megillah
וברכת חתנים – Seven blessings that they recite to the groom.
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English Explanation of Mishnah Megillah
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.
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Bartenura on Mishnah Megillah
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.
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English Explanation of Mishnah Megillah
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.
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Bartenura on Mishnah Megillah
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].
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English Explanation of Mishnah Megillah
[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.
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Bartenura on Mishnah Megillah
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.
