One who reads from the Torah needs to read a minimum of three verses. But one who translates does that one verse at a time. For the prophets, one can translate three verses at a time, provided they are all within one section. One can skip to a different section in the prophets but not in the Torah. Are there qualifications to these rules? What benefits are given to the person who reads the haftarah? Why does he need these incentives? What parts of the prayer/Torah reading can a minor do? And what can he not do? If one’s legs are not covered, what prayers is one allowed/not allowed to say? Can a blind person say the blessings before Shema (poress shema) and say the translation of the Torah? Why or why not? A kohen who has a blemish cannot say the blessing of the kohanim. Rabbi Yehuda adds that one whose hands are red can also not, as both of these will attract attention and one is not supposed to look at the kohanim while they are blessing the people. The Gemara lists other issues that would prevent a kohen from being able to say the blessing of the kohanim. An exception is made for people who are well known in the city as they will no longer attract attention as people know them. There are certain actions that are indicative that one may be a heretic and therefore a person who does one of those things cannot be a chazan. One should not wear round tefillin as it is dangerous.
Megillah 24
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Megillah
Masechet Megilah is sponsored by Jordana and Kalman Schoor on behalf of their daughter Daria Esther who is completing Masechet Megilla in honor of her Bat Mitzva. Mazal tov!
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Megillah
Masechet Megilah is sponsored by Jordana and Kalman Schoor on behalf of their daughter Daria Esther who is completing Masechet Megilla in honor of her Bat Mitzva. Mazal tov!
Megillah 24
וּבַנָּבִיא שְׁלֹשָׁה. הָיוּ שְׁלָשְׁתָּן שָׁלֹשׁ פָּרָשִׁיּוֹת — קוֹרִין אֶחָד אֶחָד.
And with regard to the Prophets, one may read to the translator three verses at a time. With respect to the Torah, an incorrect translation might lead to an error in practice, but this concern does not apply to the Prophets. If the three verses constitute three separate paragraphs, that is to say, if each verse is a paragraph in itself, one must read them to the translator one by one.
מְדַלְּגִין בַּנָּבִיא וְאֵין מְדַלְּגִין בַּתּוֹרָה. וְעַד כַּמָּה הוּא מְדַלֵּג? עַד כְּדֵי שֶׁלֹּא יִפְסוֹק הַמְתוּרְגְּמָן.
One may skip from one place to another while reading the Prophets, but one may not skip from one place to another while reading the Torah. How far may he skip? As far as he can, provided that the translator will not conclude his translation while the reader is still rolling the scroll to the new location. The reader may not cause the congregation to wait for him after the translator has finished, as that would be disrespectful to the congregation.
גְּמָ׳ הָנֵי שְׁלֹשָׁה פְּסוּקִין כְּנֶגֶד מִי? אָמַר רַב אַסִּי: כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים.
GEMARA: The Gemara asks: Corresponding to what were these three verses, i.e., the minimal Torah reading, instituted? Rav Asi said: They correspond to the Torah, Prophets, and Writings.
וְלֹא יִקְרָא לַמְּתוּרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד, וּבַנָּבִיא — שְׁלֹשָׁה פְּסוּקִים, וְאִם הָיוּ שְׁלָשְׁתָּן שָׁלֹשׁ פָּרָשִׁיּוֹת — קוֹרֵא אֶחָד אֶחָד. כְּגוֹן: ״כִּי כֹה אָמַר ה׳ חִנָּם נִמְכַּרְתֶּם״. ״כִּי כֹּה אָמַר ה׳ אֱלֹהִים מִצְרַיִם יָרַד עַמִּי בָרִאשׁוֹנָה״, ״וְעַתָּה מַה לִּי פֹה נְאֻם ה׳״.
We learned in the mishna: And when it is being translated, one should not read to the translator more than one verse at a time. And with regard to the Prophets, he may read to the translator three verses at a time. If the three verses constitute three separate paragraphs, he must read them to the translator separately, for example, the verses: “For thus says the Lord, You were sold for naught” (Isaiah 52:3); “For thus says the Lord God, at first My people went down to Egypt” (Isaiah 52:4); “Now therefore what have I here, says the Lord” (Isaiah 52:5). These are three adjacent verses, each one constituting an independent paragraph.
מְדַלְּגִין בַּנָּבִיא וְאֵין מְדַלְּגִין בַּתּוֹרָה. וּרְמִינְהִי: קוֹרֵא ״אַחֲרֵי מוֹת״ וְ״אַךְ בֶּעָשׂוֹר״ — וְהָא קָא מְדַלֵּג!
§ We learned further in the mishna: One may skip from one place to another while reading the Prophets, but one may not skip from one place to another while reading the Torah. The Gemara raises a contradiction from a mishna (Yoma 68b): On Yom Kippur, the High Priest reads the section beginning with the verse: “After the death” (Leviticus 16:1), and then he reads the section beginning with the verse: “Only on the tenth day” (Leviticus 23:27). Doesn’t he skip from the first section to the second section?
אָמַר אַבָּיֵי, לָא קַשְׁיָא: כָּאן בִּכְדֵי שֶׁיִּפְסוֹק הַתּוּרְגְּמָן, וְכָאן בִּכְדֵי שֶׁלֹּא יִפְסוֹק הַתּוּרְגְּמָן.
Abaye said: This is not difficult. Here, where it says that one may not skip in the Torah, the translator will conclude his translation before the reader is ready to continue reading. There, where it is permitted to skip, the translator will not conclude his translation before the reader is ready to continue reading.
וְהָא עֲלַהּ קָתָנֵי: מְדַלְּגִין בַּנָּבִיא וְאֵין מְדַלְּגִין בַּתּוֹרָה, וְעַד כַּמָּה הוּא מְדַלֵּג — עַד כְּדֵי שֶׁלֹּא יִפְסוֹק הַתּוּרְגְּמָן. מִכְלָל דְּבַתּוֹרָה כְּלָל כְּלָל לָא!
The Gemara asks: Wasn’t it taught in the mishna with regard to that issue: One may skip while reading the Prophets, but one may not skip while reading the Torah. How far may he skip? As far as he can, provided that the translator will not conclude his translation before the reader is ready to continue reading. This applies to reading the Prophets; it therefore proves by inference that while reading the Torah one may not skip at all.
אֶלָּא אָמַר אַבָּיֵי, לָא קַשְׁיָא: כָּאן בְּעִנְיָן אֶחָד, כָּאן בִּשְׁתֵּי עִנְיָינוֹת. וְהָתַנְיָא: מְדַלְּגִין בַּתּוֹרָה בְּעִנְיָן אֶחָד, וּבַנָּבִיא בִּשְׁנֵי עִנְיָינִין. כָּאן וְכָאן, בִּכְדֵי שֶׁלֹּא יִפְסוֹק הַתּוּרְגְּמָן.
Rather, Abaye said it is not difficult for a different reason: Here, where it says that the High Priest skipped from one section to another, it was permitted because the two sections address one topic. There, where the mishna says one may not skip while reading the Torah, it is where the two sections address two distinct topics. And so it is explicitly taught in a baraita: One may skip from one section to another while reading the Torah if the two sections address one topic, and in the Prophets one may skip even if the two sections address two distinct topics. Both here and there, with regard to the Torah and the Prophets, one may skip only if the translator will not conclude his translation before the reader is ready to continue reading.
תַּנְיָא אִידַּךְ: אֵין מְדַלְּגִין מִנָּבִיא לְנָבִיא, וּבַנָּבִיא שֶׁל שְׁנֵים עָשָׂר — מְדַלֵּג, וּבִלְבַד שֶׁלֹּא יְדַלֵּג מִסּוֹף הַסֵּפֶר לִתְחִילָּתוֹ.
It is taught in another baraita: One may not skip from prophet to prophet, i.e., from one book of Prophets to another, even if the selections address the same topic. However, one may skip from one prophet to another among the twelve books of Prophets, which are grouped together, provided that he does not skip from the end of the book to the beginning, i.e., that he does not read a later section and then an earlier section.
מַתְנִי׳ הַמַּפְטִיר בַּנָּבִיא — הוּא פּוֹרֵס עַל שְׁמַע, וְהוּא עוֹבֵר לִפְנֵי הַתֵּיבָה, וְהוּא נוֹשֵׂא אֶת כַּפָּיו. וְאִם הָיָה קָטָן — אָבִיו אוֹ רַבּוֹ עוֹבְרִין עַל יָדוֹ.
MISHNA: The one who concludes with a reading from the Prophets [haftara] is also the one who is honored to recite the introductory prayers and blessing before Shema, and he passes before the ark to repeat the Amida prayer, and if he is a priest he lifts his hands to recite the Priestly Benediction. And if the one who reads the haftara is a minor, who may read the haftara but is not qualified to lead the congregation in prayer, his father or teacher is honored to pass before the ark in his place.
קָטָן קוֹרֵא בַּתּוֹרָה וּמְתַרְגֵּם. אֲבָל אֵינוֹ פּוֹרֵס עַל שְׁמַע, וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּיבָה, וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו.
A minor may read the Torah in public and also translate the text for the congregation into Aramaic, but he may not recite the introductory prayers and blessing before Shema, and he may not pass before the ark to lead the congregation in prayer, and he may not lift his hands to recite the Priestly Benediction.
פּוֹחֵחַ — פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם. אֲבָל אֵינוֹ קוֹרֵא בַּתּוֹרָה, וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּיבָה, וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו.
One whose limbs are exposed [poḥe’aḥ] may recite the introductory prayers and blessing before Shema and translate the Torah reading into Aramaic, but he may not read from the Torah out of respect for the Torah; he may not pass before the ark to lead the congregation in prayer; and he may not lift his hands to recite the Priestly Benediction out of respect for the congregation.
סוֹמֵא — פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם. רַבִּי יְהוּדָה אוֹמֵר: כׇּל שֶׁלֹּא רָאָה מְאוֹרוֹת מִיָּמָיו — אֵינוֹ פּוֹרֵס עַל שְׁמַע.
One who is blind may recite the introductory prayers and blessing before Shema, and he may also translate the Torah reading into Aramaic. Rabbi Yehuda says: Anyone who has not seen the luminaries, the sun, moon, and stars, in his life, i.e., he was blind from birth, may not recite the introductory prayers and blessing before Shema. The first of the blessings before Shema is the blessing over the luminaries, and one who has never seen them cannot recite the blessing at all.
גְּמָ׳ מַאי טַעְמָא? רַב פָּפָּא אָמַר: מִשּׁוּם כָּבוֹד. רַבָּה בַּר שִׁימִי אָמַר: מִשּׁוּם דְּאָתֵי לְאִינְּצוֹיֵי.
GEMARA: The Gemara asks: What is the reason that the one who reads the haftara is honored with these other roles? Rav Pappa said: It is due to a desire to grant him honor. Since even minors are qualified to read the haftara, it was considered an insult for a person to be called up to read the haftara rather than be called up as one of those needed to read the Torah. Since he was willing to serve in this role, he is granted other, more honorable roles in the synagogue. Rabba bar Shimi said a different reason: It is due to a concern that they will come to quarrel, as the individual who read the haftara will quarrel with the individual honored to lead the congregation in prayer.
מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ דְּעָבֵיד בְּחִנָּם.
The Gemara asks: What is the practical difference between them? The Gemara explains: There is a practical difference between them where the one who passes before the ark does so free of charge. In that case, there is still a need to grant the one who read the haftara honor, but it is not likely that they will quarrel.
תְּנַן: וְאִם הָיָה קָטָן — אָבִיו אוֹ רַבּוֹ עוֹבְרִין עַל יָדוֹ. אִי אָמְרַתְּ מִשּׁוּם [אִי]נְּצוֹיֵי — קָטָן בַּר [אִי]נְּצוֹיֵי הוּא?
We learned in the mishna: And if the one who reads the haftara is a minor, his father or teacher is honored to pass before the ark in his place. If you say that the reason the reader of the haftara passes before the ark is due to a concern that they will quarrel, will a minor engage in quarreling? He has no valid claim to the right to pass before the ark. Consequently, the concern for strife must not be the reason for the halakha stated in the mishna.
אֶלָּא מַאי — מִשּׁוּם כָּבוֹד? קָטָן בַּר כָּבוֹד הוּא?! אֶלָּא אִיכָּא כְּבוֹד אָבִיו וּכְבוֹד רַבּוֹ,
The Gemara rejects this argument: Rather, what is the reason; is it due to honor? Does a minor have honor that is slighted when he reads the haftara and therefore must be assuaged? Rather, according to Rav Pappa it is a display of honor to his father and his teacher.
הָכָא נָמֵי, אִיכָּא נִצּוּיֵי אָבִיו וְנִצּוּיֵי רַבּוֹ.
Here, also, according to Rabba bar Shimi, it is to prevent his father or teacher from quarreling.
פּוֹחֵחַ פּוֹרֵס עַל שְׁמַע וְכוּ׳. בְּעָא מִינֵּיהּ עוּלָּא בַּר רַב מֵאַבָּיֵי: קָטָן פּוֹחֵחַ מַהוּ שֶׁיִּקְרָא בַּתּוֹרָה?
§ We learned in the mishna: One whose limbs are exposed [poḥe’aḥ] may recite the introductory prayers and blessing before Shema and translate the Torah reading into Aramaic, but he may not read from the Torah. Ulla bar Rav raised a dilemma before Abaye: What is the halakha with regard to whether a minor whose limbs are exposed may read from the Torah? Can it be argued that a minor’s bare limbs do not fall under the category of nakedness, and therefore it is permitted for him to read the Torah despite the fact that parts of his body are exposed?
אֲמַר לֵיהּ: וְתִיבְּעֵי לָךְ עָרוֹם! עָרוֹם מַאי טַעְמָא לָא — מִשּׁוּם כְּבוֹד צִבּוּר, הָכָא נָמֵי מִשּׁוּם כְּבוֹד צִבּוּר.
Abaye said to him: And according to this reasoning, raise the dilemma with regard to a minor who is totally naked. What is the reason that a minor who is naked may not read the Torah? It is due to respect for the public. Here, too, a poḥe’aḥ may not read from the Torah due to respect for the public.
סוֹמֵא פּוֹרֵס עַל שְׁמַע וְכוּ׳. תַּנְיָא, אָמְרוּ לוֹ לְרַבִּי יְהוּדָה: הַרְבֵּה צָפוּ לִדְרוֹשׁ בַּמֶּרְכָּבָה, וְלֹא רָאוּ אוֹתָהּ מִימֵיהֶם.
The mishna continues: One who is blind may recite the introductory prayers and blessing before Shema, and he may also translate the Torah reading into Aramaic. Rabbi Yehuda says: Anyone who has not seen the luminaries in his life may not recite the first of the blessings before Shema, which is the blessing over the luminaries. It is taught in a baraita that they said to Rabbi Yehuda: Many have seen enough with their mind to expound upon the Divine Chariot, although they have never actually seen it. Similarly, even one who has never seen the luminaries may recite the blessing.
וְרַבִּי יְהוּדָה, הָתָם בְּאֹבַנְתָּא דְלִיבָּא תַּלְיָא מִילְּתָא, וְהָא קָא מִיכַּוֵּין וְיָדַע. הָכָא מִשּׁוּם הֲנָאָה הוּא, וְהָא לֵית לֵיהּ הֲנָאָה.
And how does Rabbi Yehuda counter this argument? He can say that there, with regard to the Chariot, the matter depends upon the heart’s comprehension, and one can concentrate his mind and understand the Chariot even if he has never actually seen it. But here, with regard to the luminaries, the blessing is recited due to the benefit one derives from them, and one who is blind does not derive any benefit from them, and therefore he may not recite a blessing over them.
וְרַבָּנַן — אִית לֵיהּ הֲנָאָה, כְּרַבִּי יוֹסֵי. דְּתַנְיָא, אָמַר רַבִּי יוֹסֵי: כׇּל יָמַי הָיִיתִי מִצְטַעֵר עַל מִקְרָא זֶה: ״וְהָיִיתָ מְמַשֵּׁשׁ בַּצׇּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה״, וְכִי מָה אִכְפַּת לֵיהּ לְעִוֵּר בֵּין אֲפֵילָה לְאוֹרָה?
And the Rabbis maintain that even a blind man derives benefit from the luminaries, in accordance with the opinion of Rabbi Yosei, as it is taught in a baraita that Rabbi Yosei said: All of my life I was troubled by this verse, which I did not understand: “And you shall grope at noon as the blind man gropes in the darkness” (Deuteronomy 28:29). I was perplexed: What does it matter to a blind person whether it is dark or light? He cannot see in any event, so why does the verse speak about a blind man in the darkness?
עַד שֶׁבָּא מַעֲשֶׂה לְיָדִי: פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בְּאִישׁוֹן לַיְלָה וַאֲפֵלָה, וְרָאִיתִי סוֹמֵא שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וַאֲבוּקָה בְּיָדוֹ. אָמַרְתִּי לוֹ: בְּנִי, אֲבוּקָה זוֹ לָמָּה לָךְ? אָמַר לִי: כׇּל זְמַן שֶׁאֲבוּקָה בְּיָדִי, בְּנֵי אָדָם רוֹאִין אוֹתִי וּמַצִּילִין אוֹתִי מִן הַפְּחָתִין וּמִן הַקּוֹצִין וּמִן הַבַּרְקָנִין.
I continued to ponder the matter until the following incident occurred to me. I was once walking in the absolute darkness of the night, and I saw a blind man who was walking on his way with a torch in his hands. I said to him: My son, why do you need this torch if you are blind? He said to me: As long as I have a torch in my hand, people see me and save me from the pits and the thorns and the thistles. Even a blind man derives at least indirect benefit from the light, and therefore he may recite the blessing over the heavenly luminaries.
מַתְנִי׳ כֹּהֵן שֶׁיֵּשׁ בְּיָדָיו מוּמִין לֹא יִשָּׂא אֶת כַּפָּיו. רַבִּי יְהוּדָה אוֹמֵר: אַף מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת סְטֵיס לֹא יִשָּׂא אֶת כַּפָּיו, מִפְּנֵי שֶׁהָעָם מִסְתַּכְּלִין בּוֹ.
MISHNA: A priest who has blemishes on his hands may not lift his hands to recite the Priestly Benediction. Because of his blemish, people will look at his hands, and it is prohibited to look at the hands of the priests during the Priestly Benediction. Rabbi Yehuda says: Even one whose hands were colored with satis, a blue dye, may not lift his hands to recite the Priestly Benediction because the congregation will look at him.
גְּמָ׳ תָּנָא: מוּמִין שֶׁאָמְרוּ, בְּפָנָיו יָדָיו וְרַגְלָיו. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: יָדָיו בּוֹהֲקָנִיּוֹת — לֹא יִשָּׂא אֶת כַּפָּיו. תַּנְיָא נָמֵי הָכִי: יָדָיו בּוֹהֲקָנִיּוֹת — לֹא יִשָּׂא אֶת כַּפָּיו. עֲקוּמּוֹת עֲקוּשׁוֹת — לֹא יִשָּׂא אֶת כַּפָּיו.
GEMARA: It is taught in a baraita: The blemishes that the Sages said disqualify a priest from reciting the Priestly Benediction include any blemishes found on his face, hands, and feet, but not blemishes that are not visible to others. Rabbi Yehoshua ben Levi said: If his hands are spotted with white blotches, he may not lift his hands to recite the Priestly Benediction. The Gemara notes that this is also taught in a baraita: If a priest’s hands are spotted, he may not lift his hands to recite the Priestly Benediction. Similarly, if his hands are curved inward or bent sideways, he may not lift his hands to recite the Priestly Benediction.
אָמַר רַב אַסִּי: חֵיפָנִי וּבֵישָׁנִי — לֹא יִשָּׂא אֶת כַּפָּיו. תַּנְיָא נָמֵי הָכִי: אֵין מוֹרִידִין לִפְנֵי הַתֵּיבָה לֹא אַנְשֵׁי בֵּית שְׁאָן וְלֹא אַנְשֵׁי (בֵּית) חֵיפָה וְלֹא אַנְשֵׁי טִבְעוֹנִין, מִפְּנֵי שֶׁקּוֹרִין לָאַלְפִין עַיְינִין וְלָעַיְינִין אַלְפִין.
Apropos the previous discussion, Rav Asi said: A priest from Haifa or Beit She’an may not lift his hands to recite the Priestly Benediction, as he does not know how to properly pronounce the guttural letters. This is also taught in a baraita: One may not allow the people of Beit She’an, nor the people of Beit Haifa, nor the people of Tivonin to pass before the ark in order to lead the service because they pronounce alef as ayin and ayin as alef, and they thereby distort the meaning of the prayers.
אֲמַר לֵיהּ רַבִּי חִיָּיא לְרַבִּי שִׁמְעוֹן בַּר רַבִּי: אִלְמָלֵי אַתָּה לֵוִי — פָּסוּל אַתָּה מִן הַדּוּכָן, מִשּׁוּם דַּעֲבֵי קָלָךְ. אֲתָא אֲמַר לֵיהּ לַאֲבוּהּ. אֲמַר לֵיהּ: זִיל אֵימָא לֵיהּ: כְּשֶׁאַתָּה מַגִּיעַ אֵצֶל ״וְחִכִּיתִי לַה׳״, לֹא נִמְצֵאת מְחָרֵף וּמְגַדֵּף?!
The Gemara relates that Rabbi Ḥiyya once said to Rabbi Shimon, son of Rabbi Yehuda HaNasi: If you were a Levite, you would be disqualified from singing on the platform in the Temple courtyard because your voice is thick. Offended by this remark, Rabbi Shimon went and told his father, Rabbi Yehuda HaNasi, what Rabbi Ḥiyya had said. Rabbi Yehuda HaNasi said to him: Go and say to him: When you study and reach the verse: “And I will wait upon [veḥikkiti] the Lord” (Isaiah 8:17), will you not be a maligner and a blasphemer? Rabbi Ḥiyya, who was from Babylonia, was unable to differentiate between the letters ḥet and heh, and he would therefore pronounce the word veḥikkiti as vehikkiti, which means: And I will strike.
אָמַר רַב הוּנָא: זַבְלְגָן לֹא יִשָּׂא אֶת כַּפָּיו. וְהָא הַהוּא דַּהֲוָה בְּשִׁיבָבוּתֵיהּ דְּרַב הוּנָא, וַהֲוָה פָּרֵיס יְדֵיהּ! הָהוּא דָּשׁ בְּעִירוֹ הֲוָה. תַּנְיָא נָמֵי הָכִי: זַבְלְגָן לֹא יִשָּׂא אֶת כַּפָּיו, וְאִם הָיָה דָּשׁ בְּעִירוֹ — מוּתָּר.
Rav Huna said: A priest whose eyes constantly run with tears may not lift his hands to recite the Priestly Benediction. The Gemara asks: Wasn’t there a certain priest with this condition in the neighborhood of Rav Huna, and he would spread his hands and recite the Priestly Benediction? The Gemara answers: That priest was a familiar figure in his town. Since the other residents were accustomed to seeing him, he would not draw their attention during the Priestly Benediction. This is also taught in a baraita: One whose eyes run should not lift his hands to recite the Priestly Benediction, but if he is a familiar figure in his town, he is permitted to do so.
אָמַר רַבִּי יוֹחָנָן: סוֹמֵא בְּאַחַת מֵעֵינָיו — לֹא יִשָּׂא אֶת כַּפָּיו. וְהָא הַהוּא דַּהֲוָה בְּשִׁיבָבוּתֵיהּ דְּרַבִּי יוֹחָנָן דַּהֲוָה פָּרֵיס יְדֵיהּ! הָהוּא דָּשׁ בְּעִירוֹ הֲוָה. תַּנְיָא נָמֵי הָכִי: סוֹמֵא בְּאַחַת מֵעֵינָיו — לֹא יִשָּׂא אֶת כַּפָּיו, וְאִם הָיָה דָּשׁ בְּעִירוֹ — מוּתָּר.
Rabbi Yoḥanan said: One who is blind in one eye may not lift his hands to recite the Priestly Benediction because people will gaze at him. The Gemara asks: Wasn’t there a certain priest who was blind in one eye in the neighborhood of Rabbi Yoḥanan, and he would lift his hands and recite the Priestly Benediction? The Gemara answers: That priest was a familiar figure in his town, and therefore he would not attract attention during the Priestly Benediction. This is also taught in a baraita: One who is blind in one eye may not lift his hands and recite the Priestly Benediction, but if he is a familiar figure in his town, he is permitted to do so.
רַבִּי יְהוּדָה אוֹמֵר: מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת — לֹא יִשָּׂא אֶת כַּפָּיו. תָּנָא: אִם רוֹב אַנְשֵׁי הָעִיר מְלַאכְתָּן בְּכָךְ — מוּתָּר.
We learned in the mishna that Rabbi Yehuda said: One whose hands are colored should not lift his hands to recite the Priestly Benediction. It was taught in a baraita: If most of the townspeople are engaged in this occupation, dyeing, he is permitted to recite the Priestly Benediction, as the congregation will not pay attention to his stained hands.
מַתְנִי׳ הָאוֹמֵר: אֵינִי עוֹבֵר לִפְנֵי הַתֵּיבָה בִּצְבוּעִין — אַף בִּלְבָנִים לֹא יַעֲבוֹר. בְּסַנְדָּל אֵינִי עוֹבֵר — אַף יָחֵף לֹא יַעֲבוֹר.
MISHNA: One who says: I will not pass before the ark to lead the prayer service in colored garments, may not pass before the ark to lead the prayer service even in white garments. There is concern that one who insists on wearing clothing of a specific color during his prayers is a heretic and therefore unfit to lead the service. Similarly, if one says: I will not pass before the ark wearing sandals, he may not pass before it even barefoot, as he is not acting in accordance with the teachings of the Sages.
הָעוֹשֶׂה תְּפִלָּתוֹ עֲגוּלָּה — סַכָּנָה, וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ — הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. (צִיפַּן) [צִיפָּהּ] זָהָב וּנְתָנָהּ עַל בֵּית אוּנְקְלִי שֶׁלּוֹ — הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים.
One who constructs his phylacteries in a round shape exposes himself to danger during times of persecution, when foreign governments impose a ban on the mitzva of phylacteries, and yet he does not fulfill the mitzva to don phylacteries, as phylacteries must be square. If one placed the phylacteries worn on the head on his forehead, and not in its proper place above his hairline, or if he placed the phylacteries worn on the arm on his palm, and not on his biceps, this is the way of the heretics, i.e., those who reject the tradition of the Sages with regard to the proper placement of the phylacteries. If one plated his phylacteries with gold or placed the phylacteries worn on the arm on the outside of his sleeve [unkeli], this is the way of the outsiders, i.e., those who do not take part in the traditions of the Jewish people.
גְּמָ׳ מַאי טַעְמָא — חָיְישִׁינַן שֶׁמָּא מִינוּת נִזְרְקָה בּוֹ.
GEMARA: What is the reason that one who wishes to pray only with white clothes or barefoot is not permitted to lead the prayer? We are concerned that perhaps he has been imbued with heresy, as these are the practices of idolaters. He is therefore barred from leading the service.
הָעוֹשֶׂה תְּפִלָּתוֹ עֲגוּלָּה סַכָּנָה וְאֵין בָּהּ מִצְוָה. לֵימָא תְּנֵינָא לְהָא דְּתָנוּ רַבָּנַן, תְּפִלִּין מְרוּבָּעוֹת הֲלָכָה לְמֹשֶׁה מִסִּינַי! וְאָמַר רָבָא: בְּתִפְרָן וּבַאֲלַכְסוֹנָן!
We learned in the mishna: One who constructs his phylacteries in a round shape exposes himself to danger and does not fulfill the mitzva to don phylacteries. The Gemara comments: Let us say that we already learned in this mishna that which the Sages taught in a baraita: The requirement that phylacteries must be square is a halakha transmitted to Moses from Sinai. And Rava said about this: Square means along their seams and their diagonals [alakhsonan], i.e., they must be perfectly square. It would seem that all this was already stated in the mishna, which says that round phylacteries are disqualified.
אָמַר רַב פָּפָּא: מַתְנִיתִין דַּעֲבִידָא כִּי אַמְגּוּזָא.
Rav Pappa said: It is possible to understand that the mishna is referring to phylacteries that one constructed to be round like a nut, i.e., in the shape of a ball. However, the mishna does not indicate that the phylacteries must be square, as it does not address the case of phylacteries that are rounded but not a true sphere.
מַתְנִי׳ הָאוֹמֵר:
MISHNA: If one says in his prayers:
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I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Silver Spring, MD, United States
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
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After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
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When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
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Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
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Mamaroneck, NY, United States
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
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I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Berlin, Germany
It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.
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I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.
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Newton, United States
I decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
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Megillah 24
ΧΦΌΧΦ·Χ ΦΌΦΈΧΦ΄ΧΧ Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ. ΧΦΈΧΧΦΌ Χ©ΧΦ°ΧΦΈΧ©ΧΦ°ΧͺΦΌΦΈΧ Χ©ΧΦΈΧΦΉΧ©Χ Χ€ΦΌΦΈΧ¨ΦΈΧ©ΧΦ΄ΧΦΌΧΦΉΧͺ β Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΆΧΦΈΧ ΧΦΆΧΦΈΧ.
And with regard to the Prophets, one may read to the translator three verses at a time. With respect to the Torah, an incorrect translation might lead to an error in practice, but this concern does not apply to the Prophets. If the three verses constitute three separate paragraphs, that is to say, if each verse is a paragraph in itself, one must read them to the translator one by one.
ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ·Χ ΦΌΦΈΧΦ΄ΧΧ ΧΦ°ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ. ΧΦ°Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦΈΧ ΧΧΦΌΧ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ? Χ’Φ·Χ ΧΦΌΦ°ΧΦ΅Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ€Φ°Χ‘ΧΦΉΧ§ ΧΦ·ΧΦ°ΧͺΧΦΌΧ¨Φ°ΧΦΌΦ°ΧΦΈΧ.
One may skip from one place to another while reading the Prophets, but one may not skip from one place to another while reading the Torah. How far may he skip? As far as he can, provided that the translator will not conclude his translation while the reader is still rolling the scroll to the new location. The reader may not cause the congregation to wait for him after the translator has finished, as that would be disrespectful to the congregation.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦΈΧ Φ΅Χ Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧ§Φ΄ΧΧ ΧΦΌΦ°Χ ΦΆΧΦΆΧ ΧΦ΄Χ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·Χ‘ΦΌΦ΄Χ: ΧΦΌΦ°Χ ΦΆΧΦΆΧ ΧͺΦΌΧΦΉΧ¨ΦΈΧ Χ Φ°ΧΦ΄ΧΧΦ΄ΧΧ ΧΦΌΧΦ°ΧͺΧΦΌΧΦ΄ΧΧ.
GEMARA: The Gemara asks: Corresponding to what were these three verses, i.e., the minimal Torah reading, instituted? Rav Asi said: They correspond to the Torah, Prophets, and Writings.
ΧΦ°ΧΦΉΧ ΧΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦ·ΧΦΌΦ°ΧͺΧΦΌΧ¨Φ°ΧΦΌΦ°ΧΦΈΧ ΧΧΦΉΧͺΦ΅Χ¨ ΧΦ΄Χ€ΦΌΦΈΧ‘ΧΦΌΧ§ ΧΦΆΧΦΈΧ, ΧΦΌΧΦ·Χ ΦΌΦΈΧΦ΄ΧΧ β Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧ§Φ΄ΧΧ, ΧΦ°ΧΦ΄Χ ΧΦΈΧΧΦΌ Χ©ΧΦ°ΧΦΈΧ©ΧΦ°ΧͺΦΌΦΈΧ Χ©ΧΦΈΧΦΉΧ©Χ Χ€ΦΌΦΈΧ¨ΦΈΧ©ΧΦ΄ΧΦΌΧΦΉΧͺ β Χ§ΧΦΉΧ¨Φ΅Χ ΧΦΆΧΦΈΧ ΧΦΆΧΦΈΧ. ΧΦΌΦ°ΧΧΦΉΧ: Χ΄ΧΦΌΦ΄Χ ΧΦΉΧ ΧΦΈΧΦ·Χ¨ ΧΧ³ ΧΦ΄Χ ΦΌΦΈΧ Χ Φ΄ΧΦ°ΧΦΌΦ·Χ¨Φ°ΧͺΦΌΦΆΧΧ΄. Χ΄ΧΦΌΦ΄Χ ΧΦΌΦΉΧ ΧΦΈΧΦ·Χ¨ ΧΧ³ ΧΦ±ΧΦΉΧΦ΄ΧΧ ΧΦ΄Χ¦Φ°Χ¨Φ·ΧΦ΄Χ ΧΦΈΧ¨Φ·Χ Χ’Φ·ΧΦΌΦ΄Χ ΧΦΈΧ¨Φ΄ΧΧ©ΧΧΦΉΧ ΦΈΧΧ΄, Χ΄ΧΦ°Χ’Φ·ΧͺΦΌΦΈΧ ΧΦ·Χ ΧΦΌΦ΄Χ Χ€ΦΉΧ Χ Φ°ΧΦ»Χ ΧΧ³Χ΄.
We learned in the mishna: And when it is being translated, one should not read to the translator more than one verse at a time. And with regard to the Prophets, he may read to the translator three verses at a time. If the three verses constitute three separate paragraphs, he must read them to the translator separately, for example, the verses: βFor thus says the Lord, You were sold for naughtβ (Isaiah 52:3); βFor thus says the Lord God, at first My people went down to Egyptβ (Isaiah 52:4); βNow therefore what have I here, says the Lordβ (Isaiah 52:5). These are three adjacent verses, each one constituting an independent paragraph.
ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ·Χ ΦΌΦΈΧΦ΄ΧΧ ΧΦ°ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ. ΧΦΌΧ¨Φ°ΧΦ΄ΧΧ Φ°ΧΦ΄Χ: Χ§ΧΦΉΧ¨Φ΅Χ Χ΄ΧΦ·ΧΦ²Χ¨Φ΅Χ ΧΧΦΉΧͺΧ΄ ΧΦ°Χ΄ΧΦ·ΧΦ° ΧΦΌΦΆΧ’ΦΈΧ©ΧΧΦΉΧ¨Χ΄ β ΧΦ°ΧΦΈΧ Χ§ΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ!
Β§ We learned further in the mishna: One may skip from one place to another while reading the Prophets, but one may not skip from one place to another while reading the Torah. The Gemara raises a contradiction from a mishna (Yoma 68b): On Yom Kippur, the High Priest reads the section beginning with the verse: βAfter the deathβ (Leviticus 16:1), and then he reads the section beginning with the verse: βOnly on the tenth dayβ (Leviticus 23:27). Doesnβt he skip from the first section to the second section?
ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦΈΧ Χ§Φ·Χ©ΧΦ°ΧΦΈΧ: ΧΦΌΦΈΧΧ ΧΦΌΦ΄ΧΦ°ΧΦ΅Χ Χ©ΧΦΆΧΦΌΦ΄Χ€Φ°Χ‘ΧΦΉΧ§ ΧΦ·ΧͺΦΌΧΦΌΧ¨Φ°ΧΦΌΦ°ΧΦΈΧ, ΧΦ°ΧΦΈΧΧ ΧΦΌΦ΄ΧΦ°ΧΦ΅Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ€Φ°Χ‘ΧΦΉΧ§ ΧΦ·ΧͺΦΌΧΦΌΧ¨Φ°ΧΦΌΦ°ΧΦΈΧ.
Abaye said: This is not difficult. Here, where it says that one may not skip in the Torah, the translator will conclude his translation before the reader is ready to continue reading. There, where it is permitted to skip, the translator will not conclude his translation before the reader is ready to continue reading.
ΧΦ°ΧΦΈΧ Χ’Φ²ΧΦ·ΧΦΌ Χ§ΦΈΧͺΦΈΧ Φ΅Χ: ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ·Χ ΦΌΦΈΧΦ΄ΧΧ ΧΦ°ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ, ΧΦ°Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦΈΧ ΧΧΦΌΧ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ β Χ’Φ·Χ ΧΦΌΦ°ΧΦ΅Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ€Φ°Χ‘ΧΦΉΧ§ ΧΦ·ΧͺΦΌΧΦΌΧ¨Φ°ΧΦΌΦ°ΧΦΈΧ. ΧΦ΄ΧΦ°ΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦ°ΧΦΈΧ ΧΦΈΧ!
The Gemara asks: Wasnβt it taught in the mishna with regard to that issue: One may skip while reading the Prophets, but one may not skip while reading the Torah. How far may he skip? As far as he can, provided that the translator will not conclude his translation before the reader is ready to continue reading. This applies to reading the Prophets; it therefore proves by inference that while reading the Torah one may not skip at all.
ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦΈΧ Χ§Φ·Χ©ΧΦ°ΧΦΈΧ: ΧΦΌΦΈΧΧ ΧΦΌΦ°Χ’Φ΄Χ Φ°ΧΦΈΧ ΧΦΆΧΦΈΧ, ΧΦΌΦΈΧΧ ΧΦΌΦ΄Χ©ΧΦ°ΧͺΦΌΦ΅Χ Χ’Φ΄Χ Φ°ΧΦΈΧΧ ΧΦΉΧͺ. ΧΦ°ΧΦΈΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ ΧΦΌΦ°Χ’Φ΄Χ Φ°ΧΦΈΧ ΧΦΆΧΦΈΧ, ΧΦΌΧΦ·Χ ΦΌΦΈΧΦ΄ΧΧ ΧΦΌΦ΄Χ©ΧΦ°Χ Φ΅Χ Χ’Φ΄Χ Φ°ΧΦΈΧΧ Φ΄ΧΧ. ΧΦΌΦΈΧΧ ΧΦ°ΧΦΈΧΧ, ΧΦΌΦ΄ΧΦ°ΧΦ΅Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ€Φ°Χ‘ΧΦΉΧ§ ΧΦ·ΧͺΦΌΧΦΌΧ¨Φ°ΧΦΌΦ°ΧΦΈΧ.
Rather, Abaye said it is not difficult for a different reason: Here, where it says that the High Priest skipped from one section to another, it was permitted because the two sections address one topic. There, where the mishna says one may not skip while reading the Torah, it is where the two sections address two distinct topics. And so it is explicitly taught in a baraita: One may skip from one section to another while reading the Torah if the two sections address one topic, and in the Prophets one may skip even if the two sections address two distinct topics. Both here and there, with regard to the Torah and the Prophets, one may skip only if the translator will not conclude his translation before the reader is ready to continue reading.
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ ΧΦ΄ΧΧΦΌΦ·ΧΦ°: ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦ΄Χ ΦΌΦΈΧΦ΄ΧΧ ΧΦ°Χ ΦΈΧΦ΄ΧΧ, ΧΦΌΧΦ·Χ ΦΌΦΈΧΦ΄ΧΧ Χ©ΧΦΆΧ Χ©ΧΦ°Χ Φ΅ΧΧ Χ’ΦΈΧ©ΧΦΈΧ¨ β ΧΦ°ΧΦ·ΧΦΌΦ΅Χ, ΧΦΌΧΦ΄ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦ΄Χ‘ΦΌΧΦΉΧ£ ΧΦ·Χ‘ΦΌΦ΅Χ€ΦΆΧ¨ ΧΦ΄ΧͺΦ°ΧΦ΄ΧΧΦΌΦΈΧͺΧΦΉ.
It is taught in another baraita: One may not skip from prophet to prophet, i.e., from one book of Prophets to another, even if the selections address the same topic. However, one may skip from one prophet to another among the twelve books of Prophets, which are grouped together, provided that he does not skip from the end of the book to the beginning, i.e., that he does not read a later section and then an earlier section.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦ·ΧΦΌΦ·Χ€Φ°ΧΦ΄ΧΧ¨ ΧΦΌΦ·Χ ΦΌΦΈΧΦ΄ΧΧ β ΧΧΦΌΧ Χ€ΦΌΧΦΉΧ¨Φ΅Χ‘ Χ’Φ·Χ Χ©ΧΦ°ΧΦ·Χ’, ΧΦ°ΧΧΦΌΧ Χ’ΧΦΉΧΦ΅Χ¨ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·ΧͺΦΌΦ΅ΧΧΦΈΧ, ΧΦ°ΧΧΦΌΧ Χ ΧΦΉΧ©ΧΦ΅Χ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ. ΧΦ°ΧΦ΄Χ ΧΦΈΧΦΈΧ Χ§ΦΈΧΦΈΧ β ΧΦΈΧΦ΄ΧΧ ΧΧΦΉ Χ¨Φ·ΧΦΌΧΦΉ Χ’ΧΦΉΧΦ°Χ¨Φ΄ΧΧ Χ’Φ·Χ ΧΦΈΧΧΦΉ.
MISHNA: The one who concludes with a reading from the Prophets [haftara] is also the one who is honored to recite the introductory prayers and blessing before Shema, and he passes before the ark to repeat the Amida prayer, and if he is a priest he lifts his hands to recite the Priestly Benediction. And if the one who reads the haftara is a minor, who may read the haftara but is not qualified to lead the congregation in prayer, his father or teacher is honored to pass before the ark in his place.
Χ§ΦΈΧΦΈΧ Χ§ΧΦΉΧ¨Φ΅Χ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ ΧΦΌΧΦ°ΧͺΦ·Χ¨Φ°ΧΦΌΦ΅Χ. ΧΦ²ΧΦΈΧ ΧΦ΅ΧΧ ΧΦΉ Χ€ΦΌΧΦΉΧ¨Φ΅Χ‘ Χ’Φ·Χ Χ©ΧΦ°ΧΦ·Χ’, ΧΦ°ΧΦ΅ΧΧ ΧΦΉ Χ’ΧΦΉΧΦ΅Χ¨ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·ΧͺΦΌΦ΅ΧΧΦΈΧ, ΧΦ°ΧΦ΅ΧΧ ΧΦΉ Χ ΧΦΉΧ©ΧΦ΅Χ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ.
A minor may read the Torah in public and also translate the text for the congregation into Aramaic, but he may not recite the introductory prayers and blessing before Shema, and he may not pass before the ark to lead the congregation in prayer, and he may not lift his hands to recite the Priestly Benediction.
Χ€ΦΌΧΦΉΧΦ΅ΧΦ· β Χ€ΦΌΧΦΉΧ¨Φ΅Χ‘ ΧΦΆΧͺ Χ©ΧΦ°ΧΦ·Χ’ ΧΦΌΧΦ°ΧͺΦ·Χ¨Φ°ΧΦΌΦ΅Χ. ΧΦ²ΧΦΈΧ ΧΦ΅ΧΧ ΧΦΉ Χ§ΧΦΉΧ¨Φ΅Χ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ, ΧΦ°ΧΦ΅ΧΧ ΧΦΉ Χ’ΧΦΉΧΦ΅Χ¨ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·ΧͺΦΌΦ΅ΧΧΦΈΧ, ΧΦ°ΧΦ΅ΧΧ ΧΦΉ Χ ΧΦΉΧ©ΧΦ΅Χ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ.
One whose limbs are exposed [poαΈ₯eβaαΈ₯] may recite the introductory prayers and blessing before Shema and translate the Torah reading into Aramaic, but he may not read from the Torah out of respect for the Torah; he may not pass before the ark to lead the congregation in prayer; and he may not lift his hands to recite the Priestly Benediction out of respect for the congregation.
Χ‘ΧΦΉΧΦ΅Χ β Χ€ΦΌΧΦΉΧ¨Φ΅Χ‘ ΧΦΆΧͺ Χ©ΧΦ°ΧΦ·Χ’ ΧΦΌΧΦ°ΧͺΦ·Χ¨Φ°ΧΦΌΦ΅Χ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΌΧΧ Χ©ΧΦΆΧΦΌΦΉΧ Χ¨ΦΈΧΦΈΧ ΧΦ°ΧΧΦΉΧ¨ΧΦΉΧͺ ΧΦ΄ΧΦΌΦΈΧΦΈΧΧ β ΧΦ΅ΧΧ ΧΦΉ Χ€ΦΌΧΦΉΧ¨Φ΅Χ‘ Χ’Φ·Χ Χ©ΧΦ°ΧΦ·Χ’.
One who is blind may recite the introductory prayers and blessing before Shema, and he may also translate the Torah reading into Aramaic. Rabbi Yehuda says: Anyone who has not seen the luminaries, the sun, moon, and stars, in his life, i.e., he was blind from birth, may not recite the introductory prayers and blessing before Shema. The first of the blessings before Shema is the blessing over the luminaries, and one who has never seen them cannot recite the blessing at all.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ? Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦΈΧΧΦΉΧ. Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ Χ©ΧΦ΄ΧΧΦ΄Χ ΧΦΈΧΦ·Χ¨: ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΦΈΧͺΦ΅Χ ΧΦ°ΧΦ΄ΧΧ ΦΌΦ°Χ¦ΧΦΉΧΦ΅Χ.
GEMARA: The Gemara asks: What is the reason that the one who reads the haftara is honored with these other roles? Rav Pappa said: It is due to a desire to grant him honor. Since even minors are qualified to read the haftara, it was considered an insult for a person to be called up to read the haftara rather than be called up as one of those needed to read the Torah. Since he was willing to serve in this role, he is granted other, more honorable roles in the synagogue. Rabba bar Shimi said a different reason: It is due to a concern that they will come to quarrel, as the individual who read the haftara will quarrel with the individual honored to lead the congregation in prayer.
ΧΦ·ΧΧ ΧΦΌΦ΅ΧΧ Φ·ΧΦ°ΧΧΧΦΌ? ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ΅ΧΧ Φ·ΧΦ°ΧΧΧΦΌ ΧΦΌΦ°Χ’ΦΈΧΦ΅ΧΧ ΧΦΌΦ°ΧΦ΄Χ ΦΌΦΈΧ.
The Gemara asks: What is the practical difference between them? The Gemara explains: There is a practical difference between them where the one who passes before the ark does so free of charge. In that case, there is still a need to grant the one who read the haftara honor, but it is not likely that they will quarrel.
ΧͺΦΌΦ°Χ Φ·Χ: ΧΦ°ΧΦ΄Χ ΧΦΈΧΦΈΧ Χ§ΦΈΧΦΈΧ β ΧΦΈΧΦ΄ΧΧ ΧΧΦΉ Χ¨Φ·ΧΦΌΧΦΉ Χ’ΧΦΉΧΦ°Χ¨Φ΄ΧΧ Χ’Φ·Χ ΧΦΈΧΧΦΉ. ΧΦ΄Χ ΧΦΈΧΦ°Χ¨Φ·ΧͺΦΌΦ° ΧΦ΄Χ©ΦΌΧΧΦΌΧ [ΧΦ΄Χ]Χ ΦΌΦ°Χ¦ΧΦΉΧΦ΅Χ β Χ§ΦΈΧΦΈΧ ΧΦΌΦ·Χ¨ [ΧΦ΄Χ]Χ ΦΌΦ°Χ¦ΧΦΉΧΦ΅Χ ΧΧΦΌΧ?
We learned in the mishna: And if the one who reads the haftara is a minor, his father or teacher is honored to pass before the ark in his place. If you say that the reason the reader of the haftara passes before the ark is due to a concern that they will quarrel, will a minor engage in quarreling? He has no valid claim to the right to pass before the ark. Consequently, the concern for strife must not be the reason for the halakha stated in the mishna.
ΧΦΆΧΦΌΦΈΧ ΧΦ·ΧΧ β ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦΈΧΧΦΉΧ? Χ§ΦΈΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦΌΦΈΧΧΦΉΧ ΧΧΦΌΧ?! ΧΦΆΧΦΌΦΈΧ ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ°ΧΧΦΉΧ ΧΦΈΧΦ΄ΧΧ ΧΦΌΧΦ°ΧΧΦΉΧ Χ¨Φ·ΧΦΌΧΦΉ,
The Gemara rejects this argument: Rather, what is the reason; is it due to honor? Does a minor have honor that is slighted when he reads the haftara and therefore must be assuaged? Rather, according to Rav Pappa it is a display of honor to his father and his teacher.
ΧΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ, ΧΦ΄ΧΧΦΌΦΈΧ Χ Φ΄Χ¦ΦΌΧΦΌΧΦ΅Χ ΧΦΈΧΦ΄ΧΧ ΧΦ°Χ Φ΄Χ¦ΦΌΧΦΌΧΦ΅Χ Χ¨Φ·ΧΦΌΧΦΉ.
Here, also, according to Rabba bar Shimi, it is to prevent his father or teacher from quarreling.
Χ€ΦΌΧΦΉΧΦ΅ΧΦ· Χ€ΦΌΧΦΉΧ¨Φ΅Χ‘ Χ’Φ·Χ Χ©ΧΦ°ΧΦ·Χ’ ΧΦ°ΧΧΦΌΧ³. ΧΦΌΦ°Χ’ΦΈΧ ΧΦ΄ΧΧ ΦΌΦ΅ΧΧΦΌ Χ’ΧΦΌΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΦ΅ΧΦ·ΧΦΌΦΈΧΦ΅Χ: Χ§ΦΈΧΦΈΧ Χ€ΦΌΧΦΉΧΦ΅ΧΦ· ΧΦ·ΧΧΦΌ Χ©ΧΦΆΧΦΌΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ?
Β§ We learned in the mishna: One whose limbs are exposed [poαΈ₯eβaαΈ₯] may recite the introductory prayers and blessing before Shema and translate the Torah reading into Aramaic, but he may not read from the Torah. Ulla bar Rav raised a dilemma before Abaye: What is the halakha with regard to whether a minor whose limbs are exposed may read from the Torah? Can it be argued that a minorβs bare limbs do not fall under the category of nakedness, and therefore it is permitted for him to read the Torah despite the fact that parts of his body are exposed?
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ°ΧͺΦ΄ΧΧΦΌΦ°Χ’Φ΅Χ ΧΦΈΧΦ° Χ’ΦΈΧ¨ΧΦΉΧ! Χ’ΦΈΧ¨ΧΦΉΧ ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦΈΧ β ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΧΦΉΧ Χ¦Φ΄ΧΦΌΧΦΌΧ¨, ΧΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΧΦΉΧ Χ¦Φ΄ΧΦΌΧΦΌΧ¨.
Abaye said to him: And according to this reasoning, raise the dilemma with regard to a minor who is totally naked. What is the reason that a minor who is naked may not read the Torah? It is due to respect for the public. Here, too, a poαΈ₯eβaαΈ₯ may not read from the Torah due to respect for the public.
Χ‘ΧΦΉΧΦ΅Χ Χ€ΦΌΧΦΉΧ¨Φ΅Χ‘ Χ’Φ·Χ Χ©ΧΦ°ΧΦ·Χ’ ΧΦ°ΧΧΦΌΧ³. ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ, ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΧΦΉ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ: ΧΦ·Χ¨Φ°ΧΦΌΦ΅Χ Χ¦ΦΈΧ€ΧΦΌ ΧΦ΄ΧΦ°Χ¨ΧΦΉΧ©Χ ΧΦΌΦ·ΧΦΌΦΆΧ¨Φ°ΧΦΌΦΈΧΦΈΧ, ΧΦ°ΧΦΉΧ Χ¨ΦΈΧΧΦΌ ΧΧΦΉΧͺΦΈΧΦΌ ΧΦ΄ΧΧΦ΅ΧΧΦΆΧ.
The mishna continues: One who is blind may recite the introductory prayers and blessing before Shema, and he may also translate the Torah reading into Aramaic. Rabbi Yehuda says: Anyone who has not seen the luminaries in his life may not recite the first of the blessings before Shema, which is the blessing over the luminaries. It is taught in a baraita that they said to Rabbi Yehuda: Many have seen enough with their mind to expound upon the Divine Chariot, although they have never actually seen it. Similarly, even one who has never seen the luminaries may recite the blessing.
ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ, ΧΦΈΧͺΦΈΧ ΧΦΌΦ°ΧΦΉΧΦ·Χ Φ°ΧͺΦΌΦΈΧ ΧΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧͺΦΌΦ·ΧΦ°ΧΦΈΧ ΧΦ΄ΧΧΦΌΦ°ΧͺΦΈΧ, ΧΦ°ΧΦΈΧ Χ§ΦΈΧ ΧΦ΄ΧΧΦΌΦ·ΧΦΌΦ΅ΧΧ ΧΦ°ΧΦΈΧΦ·Χ’. ΧΦΈΧΦΈΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ²Χ ΦΈΧΦΈΧ ΧΧΦΌΧ, ΧΦ°ΧΦΈΧ ΧΦ΅ΧΧͺ ΧΦ΅ΧΧΦΌ ΧΦ²Χ ΦΈΧΦΈΧ.
And how does Rabbi Yehuda counter this argument? He can say that there, with regard to the Chariot, the matter depends upon the heartβs comprehension, and one can concentrate his mind and understand the Chariot even if he has never actually seen it. But here, with regard to the luminaries, the blessing is recited due to the benefit one derives from them, and one who is blind does not derive any benefit from them, and therefore he may not recite a blessing over them.
ΧΦ°Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ β ΧΦ΄ΧΧͺ ΧΦ΅ΧΧΦΌ ΧΦ²Χ ΦΈΧΦΈΧ, ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ. ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ, ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ: ΧΦΌΧΧ ΧΦΈΧΦ·Χ ΧΦΈΧΦ΄ΧΧͺΦ΄Χ ΧΦ΄Χ¦Φ°ΧΦ·Χ’Φ΅Χ¨ Χ’Φ·Χ ΧΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦΆΧ: Χ΄ΧΦ°ΧΦΈΧΦ΄ΧΧͺΦΈ ΧΦ°ΧΦ·Χ©ΦΌΧΦ΅Χ©Χ ΧΦΌΦ·Χ¦ΦΌΧΧΦ³Χ¨Φ·ΧΦ΄Χ ΧΦΌΦ·ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ°ΧΦ·Χ©ΦΌΧΦ΅Χ©Χ ΧΦΈΧ’Φ΄ΧΦΌΦ΅Χ¨ ΧΦΌΦΈΧΦ²Χ€Φ΅ΧΦΈΧΧ΄, ΧΦ°ΧΦ΄Χ ΧΦΈΧ ΧΦ΄ΧΦ°Χ€ΦΌΦ·Χͺ ΧΦ΅ΧΧΦΌ ΧΦ°Χ’Φ΄ΧΦΌΦ΅Χ¨ ΧΦΌΦ΅ΧΧ ΧΦ²Χ€Φ΅ΧΧΦΈΧ ΧΦ°ΧΧΦΉΧ¨ΦΈΧ?
And the Rabbis maintain that even a blind man derives benefit from the luminaries, in accordance with the opinion of Rabbi Yosei, as it is taught in a baraita that Rabbi Yosei said: All of my life I was troubled by this verse, which I did not understand: βAnd you shall grope at noon as the blind man gropes in the darknessβ (Deuteronomy 28:29). I was perplexed: What does it matter to a blind person whether it is dark or light? He cannot see in any event, so why does the verse speak about a blind man in the darkness?
Χ’Φ·Χ Χ©ΧΦΆΧΦΌΦΈΧ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ ΧΦ°ΧΦΈΧΦ΄Χ: Χ€ΦΌΦ·Χ’Φ·Χ ΧΦ·ΧΦ·Χͺ ΧΦΈΧΦ΄ΧΧͺΦ΄Χ ΧΦ°ΧΦ·ΧΦΌΦ΅ΧΦ° ΧΦΌΦ°ΧΦ΄ΧΧ©ΧΧΦΉΧ ΧΦ·ΧΦ°ΧΦΈΧ ΧΦ·ΧΦ²Χ€Φ΅ΧΦΈΧ, ΧΦ°Χ¨ΦΈΧΦ΄ΧΧͺΦ΄Χ Χ‘ΧΦΉΧΦ΅Χ Χ©ΧΦΆΧΦΈΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦ΅ΧΦ° ΧΦΌΦ·ΧΦΌΦΆΧ¨ΦΆΧΦ° ΧΦ·ΧΦ²ΧΧΦΌΧ§ΦΈΧ ΧΦΌΦ°ΧΦΈΧΧΦΉ. ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦ΄Χ ΧΧΦΉ: ΧΦΌΦ°Χ Φ΄Χ, ΧΦ²ΧΧΦΌΧ§ΦΈΧ ΧΧΦΉ ΧΦΈΧΦΌΦΈΧ ΧΦΈΧΦ°? ΧΦΈΧΦ·Χ¨ ΧΦ΄Χ: ΧΦΌΧΧ ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧΦ²ΧΧΦΌΧ§ΦΈΧ ΧΦΌΦ°ΧΦΈΧΦ΄Χ, ΧΦΌΦ°Χ Φ΅Χ ΧΦΈΧΦΈΧ Χ¨ΧΦΉΧΦ΄ΧΧ ΧΧΦΉΧͺΦ΄Χ ΧΦΌΧΦ·Χ¦ΦΌΦ΄ΧΧΦ΄ΧΧ ΧΧΦΉΧͺΦ΄Χ ΧΦ΄Χ ΧΦ·Χ€ΦΌΦ°ΧΦΈΧͺΦ΄ΧΧ ΧΦΌΧΦ΄Χ ΧΦ·Χ§ΦΌΧΦΉΧ¦Φ΄ΧΧ ΧΦΌΧΦ΄Χ ΧΦ·ΧΦΌΦ·Χ¨Φ°Χ§ΦΈΧ Φ΄ΧΧ.
I continued to ponder the matter until the following incident occurred to me. I was once walking in the absolute darkness of the night, and I saw a blind man who was walking on his way with a torch in his hands. I said to him: My son, why do you need this torch if you are blind? He said to me: As long as I have a torch in my hand, people see me and save me from the pits and the thorns and the thistles. Even a blind man derives at least indirect benefit from the light, and therefore he may recite the blessing over the heavenly luminaries.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦΌΦΉΧΦ΅Χ Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧΦΌΦ°ΧΦΈΧΦΈΧΧ ΧΧΦΌΧΦ΄ΧΧ ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ£ ΧΦ΄Χ Χ©ΧΦΆΧΦΈΧΧΦΌ ΧΦΈΧΦΈΧΧ Χ¦Φ°ΧΧΦΌΧ’ΧΦΉΧͺ Χ‘Φ°ΧΦ΅ΧΧ‘ ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ, ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ Χ©ΧΦΆΧΦΈΧ’ΦΈΧ ΧΦ΄Χ‘Φ°ΧͺΦΌΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΧΦΉ.
MISHNA: A priest who has blemishes on his hands may not lift his hands to recite the Priestly Benediction. Because of his blemish, people will look at his hands, and it is prohibited to look at the hands of the priests during the Priestly Benediction. Rabbi Yehuda says: Even one whose hands were colored with satis, a blue dye, may not lift his hands to recite the Priestly Benediction because the congregation will look at him.
ΧΦΌΦ°ΧΦΈΧ³ ΧͺΦΌΦΈΧ ΦΈΧ: ΧΧΦΌΧΦ΄ΧΧ Χ©ΧΦΆΧΦΈΧΦ°Χ¨ΧΦΌ, ΧΦΌΦ°Χ€ΦΈΧ ΦΈΧΧ ΧΦΈΧΦΈΧΧ ΧΦ°Χ¨Φ·ΧΦ°ΧΦΈΧΧ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦΌΦΆΧ ΧΦ΅ΧΦ΄Χ: ΧΦΈΧΦΈΧΧ ΧΦΌΧΦΉΧΦ²Χ§ΦΈΧ Φ΄ΧΦΌΧΦΉΧͺ β ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ. ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧΦ΄Χ: ΧΦΈΧΦΈΧΧ ΧΦΌΧΦΉΧΦ²Χ§ΦΈΧ Φ΄ΧΦΌΧΦΉΧͺ β ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ. Χ’Φ²Χ§ΧΦΌΧΦΌΧΦΉΧͺ Χ’Φ²Χ§ΧΦΌΧ©ΧΧΦΉΧͺ β ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ.
GEMARA: It is taught in a baraita: The blemishes that the Sages said disqualify a priest from reciting the Priestly Benediction include any blemishes found on his face, hands, and feet, but not blemishes that are not visible to others. Rabbi Yehoshua ben Levi said: If his hands are spotted with white blotches, he may not lift his hands to recite the Priestly Benediction. The Gemara notes that this is also taught in a baraita: If a priestβs hands are spotted, he may not lift his hands to recite the Priestly Benediction. Similarly, if his hands are curved inward or bent sideways, he may not lift his hands to recite the Priestly Benediction.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·Χ‘ΦΌΦ΄Χ: ΧΦ΅ΧΧ€ΦΈΧ Φ΄Χ ΧΦΌΧΦ΅ΧΧ©ΧΦΈΧ Φ΄Χ β ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ. ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧΦ΄Χ: ΧΦ΅ΧΧ ΧΧΦΉΧ¨Φ΄ΧΧΦ΄ΧΧ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·ΧͺΦΌΦ΅ΧΧΦΈΧ ΧΦΉΧ ΧΦ·Χ Φ°Χ©ΧΦ΅Χ ΧΦΌΦ΅ΧΧͺ Χ©ΧΦ°ΧΦΈΧ ΧΦ°ΧΦΉΧ ΧΦ·Χ Φ°Χ©ΧΦ΅Χ (ΧΦΌΦ΅ΧΧͺ) ΧΦ΅ΧΧ€ΦΈΧ ΧΦ°ΧΦΉΧ ΧΦ·Χ Φ°Χ©ΧΦ΅Χ ΧΦ΄ΧΦ°Χ’ΧΦΉΧ Φ΄ΧΧ, ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ Χ©ΧΦΆΧ§ΦΌΧΦΉΧ¨Φ΄ΧΧ ΧΦΈΧΦ·ΧΦ°Χ€Φ΄ΧΧ Χ’Φ·ΧΦ°ΧΧ Φ΄ΧΧ ΧΦ°ΧΦΈΧ’Φ·ΧΦ°ΧΧ Φ΄ΧΧ ΧΦ·ΧΦ°Χ€Φ΄ΧΧ.
Apropos the previous discussion, Rav Asi said: A priest from Haifa or Beit Sheβan may not lift his hands to recite the Priestly Benediction, as he does not know how to properly pronounce the guttural letters. This is also taught in a baraita: One may not allow the people of Beit Sheβan, nor the people of Beit Haifa, nor the people of Tivonin to pass before the ark in order to lead the service because they pronounce alef as ayin and ayin as alef, and they thereby distort the meaning of the prayers.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ: ΧΦ΄ΧΦ°ΧΦΈΧΦ΅Χ ΧΦ·ΧͺΦΌΦΈΧ ΧΦ΅ΧΦ΄Χ β Χ€ΦΌΦΈΧ‘ΧΦΌΧ ΧΦ·ΧͺΦΌΦΈΧ ΧΦ΄Χ ΧΦ·ΧΦΌΧΦΌΧΦΈΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ·Χ’Φ²ΧΦ΅Χ Χ§ΦΈΧΦΈΧΦ°. ΧΦ²ΧͺΦΈΧ ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ ΧΦ·ΧΦ²ΧΧΦΌΧΦΌ. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ΄ΧΧ ΧΦ΅ΧΧΦΈΧ ΧΦ΅ΧΧΦΌ: ΧΦΌΦ°Χ©ΧΦΆΧΦ·ΧͺΦΌΦΈΧ ΧΦ·ΧΦΌΦ΄ΧΧ’Φ· ΧΦ΅Χ¦ΦΆΧ Χ΄ΧΦ°ΧΦ΄ΧΦΌΦ΄ΧΧͺΦ΄Χ ΧΦ·ΧΧ³Χ΄, ΧΦΉΧ Χ Φ΄ΧΦ°Χ¦Φ΅ΧΧͺ ΧΦ°ΧΦΈΧ¨Φ΅Χ£ ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ΅Χ£?!
The Gemara relates that Rabbi αΈ€iyya once said to Rabbi Shimon, son of Rabbi Yehuda HaNasi: If you were a Levite, you would be disqualified from singing on the platform in the Temple courtyard because your voice is thick. Offended by this remark, Rabbi Shimon went and told his father, Rabbi Yehuda HaNasi, what Rabbi αΈ€iyya had said. Rabbi Yehuda HaNasi said to him: Go and say to him: When you study and reach the verse: βAnd I will wait upon [veαΈ₯ikkiti] the Lordβ (Isaiah 8:17), will you not be a maligner and a blasphemer? Rabbi αΈ€iyya, who was from Babylonia, was unable to differentiate between the letters αΈ₯et and heh, and he would therefore pronounce the word veαΈ₯ikkiti as vehikkiti, which means: And I will strike.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ: ΧΦ·ΧΦ°ΧΦ°ΧΦΈΧ ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ. ΧΦ°ΧΦΈΧ ΧΦ·ΧΧΦΌΧ ΧΦΌΦ·ΧΦ²ΧΦΈΧ ΧΦΌΦ°Χ©ΧΦ΄ΧΧΦΈΧΧΦΌΧͺΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ, ΧΦ·ΧΦ²ΧΦΈΧ Χ€ΦΌΦΈΧ¨Φ΅ΧΧ‘ ΧΦ°ΧΦ΅ΧΧΦΌ! ΧΦΈΧΧΦΌΧ ΧΦΌΦΈΧ©Χ ΧΦΌΦ°Χ’Φ΄ΧΧ¨ΧΦΉ ΧΦ²ΧΦΈΧ. ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧΦ΄Χ: ΧΦ·ΧΦ°ΧΦ°ΧΦΈΧ ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ, ΧΦ°ΧΦ΄Χ ΧΦΈΧΦΈΧ ΧΦΌΦΈΧ©Χ ΧΦΌΦ°Χ’Φ΄ΧΧ¨ΧΦΉ β ΧΧΦΌΧͺΦΌΦΈΧ¨.
Rav Huna said: A priest whose eyes constantly run with tears may not lift his hands to recite the Priestly Benediction. The Gemara asks: Wasnβt there a certain priest with this condition in the neighborhood of Rav Huna, and he would spread his hands and recite the Priestly Benediction? The Gemara answers: That priest was a familiar figure in his town. Since the other residents were accustomed to seeing him, he would not draw their attention during the Priestly Benediction. This is also taught in a baraita: One whose eyes run should not lift his hands to recite the Priestly Benediction, but if he is a familiar figure in his town, he is permitted to do so.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: Χ‘ΧΦΉΧΦ΅Χ ΧΦΌΦ°ΧΦ·ΧΦ·Χͺ ΧΦ΅Χ’Φ΅ΧΧ ΦΈΧΧ β ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ. ΧΦ°ΧΦΈΧ ΧΦ·ΧΧΦΌΧ ΧΦΌΦ·ΧΦ²ΧΦΈΧ ΧΦΌΦ°Χ©ΧΦ΄ΧΧΦΈΧΧΦΌΧͺΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΌΦ·ΧΦ²ΧΦΈΧ Χ€ΦΌΦΈΧ¨Φ΅ΧΧ‘ ΧΦ°ΧΦ΅ΧΧΦΌ! ΧΦΈΧΧΦΌΧ ΧΦΌΦΈΧ©Χ ΧΦΌΦ°Χ’Φ΄ΧΧ¨ΧΦΉ ΧΦ²ΧΦΈΧ. ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧΦ΄Χ: Χ‘ΧΦΉΧΦ΅Χ ΧΦΌΦ°ΧΦ·ΧΦ·Χͺ ΧΦ΅Χ’Φ΅ΧΧ ΦΈΧΧ β ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ, ΧΦ°ΧΦ΄Χ ΧΦΈΧΦΈΧ ΧΦΌΦΈΧ©Χ ΧΦΌΦ°Χ’Φ΄ΧΧ¨ΧΦΉ β ΧΧΦΌΧͺΦΌΦΈΧ¨.
Rabbi YoαΈ₯anan said: One who is blind in one eye may not lift his hands to recite the Priestly Benediction because people will gaze at him. The Gemara asks: Wasnβt there a certain priest who was blind in one eye in the neighborhood of Rabbi YoαΈ₯anan, and he would lift his hands and recite the Priestly Benediction? The Gemara answers: That priest was a familiar figure in his town, and therefore he would not attract attention during the Priestly Benediction. This is also taught in a baraita: One who is blind in one eye may not lift his hands and recite the Priestly Benediction, but if he is a familiar figure in his town, he is permitted to do so.
Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ΄Χ Χ©ΧΦΆΧΦΈΧΧΦΌ ΧΦΈΧΦΈΧΧ Χ¦Φ°ΧΧΦΌΧ’ΧΦΉΧͺ β ΧΦΉΧ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΆΧͺ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ. ΧͺΦΌΦΈΧ ΦΈΧ: ΧΦ΄Χ Χ¨ΧΦΉΧ ΧΦ·Χ Φ°Χ©ΧΦ΅Χ ΧΦΈΧ’Φ΄ΧΧ¨ ΧΦ°ΧΦ·ΧΧΦ°ΧͺΦΌΦΈΧ ΧΦΌΦ°ΧΦΈΧΦ° β ΧΧΦΌΧͺΦΌΦΈΧ¨.
We learned in the mishna that Rabbi Yehuda said: One whose hands are colored should not lift his hands to recite the Priestly Benediction. It was taught in a baraita: If most of the townspeople are engaged in this occupation, dyeing, he is permitted to recite the Priestly Benediction, as the congregation will not pay attention to his stained hands.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦΈΧΧΦΉΧΦ΅Χ¨: ΧΦ΅ΧΧ Φ΄Χ Χ’ΧΦΉΧΦ΅Χ¨ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·ΧͺΦΌΦ΅ΧΧΦΈΧ ΧΦΌΦ΄Χ¦Φ°ΧΧΦΌΧ’Φ΄ΧΧ β ΧΦ·Χ£ ΧΦΌΦ΄ΧΦ°ΧΦΈΧ Φ΄ΧΧ ΧΦΉΧ ΧΦ·Χ’Φ²ΧΧΦΉΧ¨. ΧΦΌΦ°Χ‘Φ·Χ Φ°ΧΦΌΦΈΧ ΧΦ΅ΧΧ Φ΄Χ Χ’ΧΦΉΧΦ΅Χ¨ β ΧΦ·Χ£ ΧΦΈΧΦ΅Χ£ ΧΦΉΧ ΧΦ·Χ’Φ²ΧΧΦΉΧ¨.
MISHNA: One who says: I will not pass before the ark to lead the prayer service in colored garments, may not pass before the ark to lead the prayer service even in white garments. There is concern that one who insists on wearing clothing of a specific color during his prayers is a heretic and therefore unfit to lead the service. Similarly, if one says: I will not pass before the ark wearing sandals, he may not pass before it even barefoot, as he is not acting in accordance with the teachings of the Sages.
ΧΦΈΧ’ΧΦΉΧ©ΧΦΆΧ ΧͺΦΌΦ°Χ€Φ΄ΧΦΌΦΈΧͺΧΦΉ Χ’Φ²ΧΧΦΌΧΦΌΦΈΧ β Χ‘Φ·ΧΦΌΦΈΧ ΦΈΧ, ΧΦ°ΧΦ΅ΧΧ ΧΦΌΦΈΧΦΌ ΧΦ΄Χ¦Φ°ΧΦΈΧ. Χ Φ°ΧͺΦΈΧ ΦΈΧΦΌ Χ’Φ·Χ ΧΦ΄Χ¦Φ°ΧΧΦΉ ΧΧΦΉ Χ’Φ·Χ Χ€ΦΌΦ·Χ‘ ΧΦΈΧΧΦΉ β ΧΦ²Χ¨Φ΅Χ ΧΧΦΉ ΧΦΌΦΆΧ¨ΦΆΧΦ° ΧΦ·ΧΦΌΦ΄ΧΧ ΧΦΌΧͺ. (Χ¦Φ΄ΧΧ€ΦΌΦ·Χ) [Χ¦Φ΄ΧΧ€ΦΌΦΈΧΦΌ] ΧΦΈΧΦΈΧ ΧΦΌΧ Φ°ΧͺΦΈΧ ΦΈΧΦΌ Χ’Φ·Χ ΧΦΌΦ΅ΧΧͺ ΧΧΦΌΧ Φ°Χ§Φ°ΧΦ΄Χ Χ©ΧΦΆΧΦΌΧΦΉ β ΧΦ²Χ¨Φ΅Χ ΧΧΦΉ ΧΦΌΦΆΧ¨ΦΆΧΦ° ΧΦ·ΧΦ΄ΧΧ¦ΧΦΉΧ Φ΄ΧΧ.
One who constructs his phylacteries in a round shape exposes himself to danger during times of persecution, when foreign governments impose a ban on the mitzva of phylacteries, and yet he does not fulfill the mitzva to don phylacteries, as phylacteries must be square. If one placed the phylacteries worn on the head on his forehead, and not in its proper place above his hairline, or if he placed the phylacteries worn on the arm on his palm, and not on his biceps, this is the way of the heretics, i.e., those who reject the tradition of the Sages with regard to the proper placement of the phylacteries. If one plated his phylacteries with gold or placed the phylacteries worn on the arm on the outside of his sleeve [unkeli], this is the way of the outsiders, i.e., those who do not take part in the traditions of the Jewish people.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ β ΧΦΈΧΦ°ΧΧ©ΧΦ΄ΧΧ Φ·Χ Χ©ΧΦΆΧΦΌΦΈΧ ΧΦ΄ΧΧ ΧΦΌΧͺ Χ Φ΄ΧΦ°Χ¨Φ°Χ§ΦΈΧ ΧΦΌΧΦΉ.
GEMARA: What is the reason that one who wishes to pray only with white clothes or barefoot is not permitted to lead the prayer? We are concerned that perhaps he has been imbued with heresy, as these are the practices of idolaters. He is therefore barred from leading the service.
ΧΦΈΧ’ΧΦΉΧ©ΧΦΆΧ ΧͺΦΌΦ°Χ€Φ΄ΧΦΌΦΈΧͺΧΦΉ Χ’Φ²ΧΧΦΌΧΦΌΦΈΧ Χ‘Φ·ΧΦΌΦΈΧ ΦΈΧ ΧΦ°ΧΦ΅ΧΧ ΧΦΌΦΈΧΦΌ ΧΦ΄Χ¦Φ°ΧΦΈΧ. ΧΦ΅ΧΧΦΈΧ ΧͺΦΌΦ°Χ Φ΅ΧΧ ΦΈΧ ΧΦ°ΧΦΈΧ ΧΦΌΦ°ΧͺΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ, ΧͺΦΌΦ°Χ€Φ΄ΧΦΌΦ΄ΧΧ ΧΦ°Χ¨ΧΦΌΧΦΌΦΈΧ’ΧΦΉΧͺ ΧΦ²ΧΦΈΧΦΈΧ ΧΦ°ΧΦΉΧ©ΧΦΆΧ ΧΦ΄Χ‘ΦΌΦ΄ΧΧ Φ·Χ! ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ: ΧΦΌΦ°ΧͺΦ΄Χ€Φ°Χ¨ΦΈΧ ΧΦΌΧΦ·ΧΦ²ΧΦ·ΧΦ°Χ‘ΧΦΉΧ ΦΈΧ!
We learned in the mishna: One who constructs his phylacteries in a round shape exposes himself to danger and does not fulfill the mitzva to don phylacteries. The Gemara comments: Let us say that we already learned in this mishna that which the Sages taught in a baraita: The requirement that phylacteries must be square is a halakha transmitted to Moses from Sinai. And Rava said about this: Square means along their seams and their diagonals [alakhsonan], i.e., they must be perfectly square. It would seem that all this was already stated in the mishna, which says that round phylacteries are disqualified.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ: ΧΦ·ΧͺΦ°Χ Φ΄ΧΧͺΦ΄ΧΧ ΧΦΌΦ·Χ’Φ²ΧΦ΄ΧΧΦΈΧ ΧΦΌΦ΄Χ ΧΦ·ΧΦ°ΧΦΌΧΦΌΧΦΈΧ.
Rav Pappa said: It is possible to understand that the mishna is referring to phylacteries that one constructed to be round like a nut, i.e., in the shape of a ball. However, the mishna does not indicate that the phylacteries must be square, as it does not address the case of phylacteries that are rounded but not a true sphere.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦΈΧΧΦΉΧΦ΅Χ¨:
MISHNA: If one says in his prayers:
