משנה: בַּחֲנוּכּה בַּנְּשִׂיאִים. בַּפּוּרִים וַיָּבֹא עֲמָלֵק. בְּרָאשֵׁי חֳדָשִׁים וּבְרָאשֵׁי חָדְשֵׁיכֶם. בַּמַּעֲמָדוֹת בְּמַעֲשֵׂה בְּרֵאשִׁית. בַּתַּעֲנִיּוֹת בְּרָכוֹת וּקְלָלוֹת. אֵין מַפְסִיקִין בַּקְּלָלוֹת אֶלָּא אֶחָד קוֹרֵא אֶת כּוּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבַשַׁבָּת בַּמִּנְחָה קוֹרִין כְּסִדְרָן וְאֵינוֹ עוֹלְה לָהֶן מִן הַחֶשְׁבּוֹן שֶׁנֶּאֱמַר וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי ה׳ אֶל בְּנֵי יִשְׂרָאֵל מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל־אֶחָד וְאֶחָד בִּזְמַנּוֹ׃ MISHNAH: On Ḥanukkah, about the princes121Numbers.7.12-59">Num. 7:12–59 (-89), on each day of Ḥanukkah one reads the princes’ offerings for that day of the dedication of the Tabernacle.. On Purim, Amaleq came122Exodus.17.8-16">Ex. 17:8–16.. On New Moons, on the start of your months123Numbers.28.11-15">Num. 28:11–15.. For the bystanders, the Creation124On each day of the week one reads the corresponding day of Creation; Genesis.1.1-2.3">Gen. 1:1–2:3.. On fast days, blessings and curses125Either Leviticus.26.3-46">Lev. 26:3–46 or Deuteronomy.28">Deut. Chapter 28.. One does not interrupt curses, but one person reads them entirely. On Monday, Thursday, and Sabbath afternoon one reads regularly but they may not count it in the series126One reads the start of the portion to be read on the next Sabbath; this has no influence on the text to be read on the Sabbath., as it is said127Leviticus.23.44">Lev. 23:44., Moses spoke to the Children of Israel about the holidays of the Eternal; the obligation is that each one be read in its time.
הלכה: אֵין מַפְסִיקִין בַּקְּלָלוֹת. אָמַר רִבִּי חִייָה בַּר גַּמְדָּא. אַל תָּקוֹץ בְּתֽוֹכַחְתּֽוֹ. אַל תַּעֲשֵׂם קוֹצִים קוֹצִים. אָמַר רִבִּי לִֵוי. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא. אֵינוֹ בְדִין שֶׁיְּהוּ בָנַיי מִתְקַלְלִים וַאֲנֵי מִתְבָּרֵךְ. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. לֹא מִטַּעַם הַזֶּה. אֶלָּא זֶה שֶׁהוּא עוֹמֵד לִקְרוֹת בַּתּוֹרָה צָרִיךְ שֶׁיְּהֵא פוֹתֵחַ בְּדָבָר טוֹב וְחוֹתֵם בְּדָבָר טוֹב. לִֵוי בַּר פָּאטִי שָׁאַל לְרַב חוּנָה. אִילֵּין אָרוּרַייָה מָהוּ דִּיקְרִינוֹן חַד וִיבָרֵךְ לִפְנֵיהֶן וּלְאַחֲרֵיהֶן. אָמַר לֵיהּ. אֵין לָךְ טָעוּן בְּרָכָה לְפָנָיו וּלְאַחֲרָיו אֶלָּא קְלָלוֹת שְׁבְּתוֹרַת כֹּהֲנִים וּקְלָלוֹת שֶׁבְּמִשְׁנֶה תוֹרָה. רִבִּי יוֹנָתָן סַפְרָא דְגוּפְתָּא נְחַת לְהָכָא. חֲמָא לְבַר אָבוּנָא סַפְרָא קָרֵי שִׁירַת הַבְּאֵר וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. אֲמַר לֵיהּ. וְעָֽבְדִין כֵּן. אֲמַר לֵיהּ. וַאֲדַיִין אַתְּ לְזוֹ. כָּל־הַשִּׁירוֹת טְעוּנוֹת בְּרָכָה לִפְנֵיהֶן וּלְאַחֲרֵיהֶן. אִישְׁתָּאָלַת לְרִבִּי סִימוֹן. אֲמַר לוֹן רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי. אֵין לָךְ טָעוּן בְּרָכָה לְפָנָיו וּלְאַחֲרָיו אֶלָּא שִׁירַת הַיָּם וַעֲשֶׂרֶת הַדִּיבְּרוֹת וּקְלָלוֹת [שְׁבְּתוֹרַת כֹּהֲנִים וּקְלָלוֹת] שֶׁבְּמִשְׁנֶה תוֹרָה. אָמַר רִבִּי אַבָּהוּ. אֲנִי לֹא שָׁמַעְתִּי. נִרְאִין דְּבָרִים בָּעֲשֶׂרֶת הַדִּיבְּרוֹת. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. תּוֹמַנְתֵּי פְסוּקַיָּא אֲחַרַיָיא דְמִשְׁנֶה תוֹרָה טְעוּנִין בְּרָכָה לִפְנֵיהֶן וּלְאַחֲרֵיהֶן. בְּלֹא כָךְ אֵין הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. לָכֵן צְרִיכָה. רֹאשׁ חוֹדֶשׁ שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach128Proverbs.3.11">Prov. 3:11. Megillah.31b">Babli 31b. The entire paragraph is more or less reproduced in Soferim 12:1–6., do not split it into many thorns129An untranslatable pun, identifying the roots קוּץ “to be repelled” (Accadic קצצ “to be enraged”) and קוֹץ “thorn” (without obvious cognate).. Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason130He rejects the homiletic reason given by preachers (accepted in the Megillah.31b">Babli 31b) and points to a simple technicality which makes stopping during the reading of the curses impossible. but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses131The curse formulas Deuteronomy.27.15-26">Deut. 27:15–26. which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy125Either Leviticus.26.3-46">Lev. 26:3–46 or Deuteronomy.28">Deut. Chapter 28.. Rebbi Jonathan the scribe of Gufta came down here132To Tiberias.; he saw Bar Abuna reading the Song of the Well133Numbers.21.17-20">Num. 21:17–20. and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea134Exodus.15.1-19">Ex. 15:1–19., and the Ten Commandments, and the curses [in Leviticus and the curses]135The addition by the corrector is questionable since the Babli requires benedictions only for the text of Lev. and excludes that of Deut. in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear136The topic never came up in his studies.. It seems reasonable for the Ten Commandments137The special treatment accorded here to the Song on the Sea and the Ten Commandments may be the reason for the Ashkenazic custom to stand during the recitation of these texts; a custom otherwise unexplained.. Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy138The last 8 verses, Deuteronomy.34.5-12">Deut. 34:5–12, about Moses’s death and its aftermath, which are ascribed either to Joshua or to Moses who wrote them by Divine command without separation of words. Babli Bava batra 15a. need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after139The original Palestinian usage was that a benediction was recited before the start of the Torah reading (“Who choose us from all peoples and gave us His Torah”) and after the end (“Who gave us His Torah”) recited, respectively, by the first reader before and the last reader after his reading. Separate benedictions for every reader, which make all the preceding discussion unnecessary, are Babylonian usage. It follows that the benedictions mentioned here for the Song on the Sea, the Ten Commandments, and Blessings and Curses, must be different from the beginning and ending benedictions.? But it is needed for a New Moon which falls on a Sabbath140Since the reading has only 5 verses (Megillah 3:7:1" href="/Jerusalem_Talmud_Megillah.3.7.1">Note 123) it cannot be split; the text has to be recited seven times. Since starting and finishing readers read the same text, it remains questionable why they should differ in their benedictions..
אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שִׁירַת הַלְוִיִּם לֹא יִפְחֲתוּ לָהּ מִשִּׁשָּׁה קְרִיאִיּוֹת. סֵימָנָהּ הזי״ו ל״ך. רִבִּי זְעוּרָה רִבִּי יִרְמְיָה בְשֵׁם רַב. [שִׁירַת הַיָּם] וְשִׁירַת דְּבוֹרָה נִכְתָּבִים אַרִיחַ עַל גַּבֵּי לְבֵינָה וּלְבֵינָה עַל גַּבֵּי אַרִיחַ. עֲשֶׂרֶת בְּנֵי הָמָן וּמַלְכֵי כְנַעַן נִכְתָּבִין אַרִיחַ עַל גַּבֵּי אַרִיחַ וּלְבֵינָה עַל גַּבֵּי לְבֵינָה. דְּכָל־בִּינְייָן דֵּכֵן לָא קָאִים. מַאי כְדוֹן. לְמִצְוָה [אוֹ] לְעִיכּוּב. אָמַר רִבִּי לְרִבִּי חֲנַנְיָה בַּר אָחוֹי דְּרַב הוֹשַׁעְיָה. נָהִיר אַתְּ כַּד דַּהֲוִינָן קַייָמִין קֳדָם חָנוּתָה דְּרַב הוֹשַׁעְיָה חָבִיבָךְ. עָבַר רִבִּי בָּא בַּר זַבְדָּא וּשְׁאָלִנָן לֵיהּ וַאֲמַר בְּשֵׁם רַב. לָעִיכּוּב. 141Soferim 12:8–12. Rebbi Yose ben Rebbi Abun said, in the Levites’ song they should not have less than six readings142The song Mosis (Deuteronomy.32.1-43">Deut. 32:1–43), parts of which are sung during the presentation of the musaf sacrifice of Sabbath has to be split into six parts, to be sung during six consecutive Sabbaths.; its mnemonic is hazayu laḵ143The starting letters of verses 1,7,13,19,29,40 which determine the text to be sung. Babli Roš Haššanah 31a.. Rebbi Ze`ira, Rebbi144Read “Rav”. Jeremiah in the name of Rav: [the Song on the Sea] and Deborah’s song are written space on brick and brick on space145These songs have to be written etc. Megillah.16b">Babli 16b.. The ten sons of Haman146Esther.9.7-10">Esth. 9:7–10. and the kings of Canaan147Joshua.12.9-24">Jos. 12:9–24. are written space on space and brick on brick148These songs have to be written etc., since any such building will not stand. How is that, as meritorious act or as impediment149If they are written differently, may the scroll be used in public service or not?? Rebbi150In Soferim 13:4: R. Yose bar Ḥanina the brother of Rebbi Hoshaia said … said to Rebbi Ḥanania the son of Rav Hoshaia’s brother, do you remember when we were standing in front of your uncle’s store that Rebbi Abba bar Zavda passed by and we asked him when he said in the name of Rav: an impediment?
רִבִּי חִייָה בְּרֵיהּ דְּרִבִּי אָדָא דְּיָפוֹ רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעוּרָה. צָרִיךְ לְאוֹמְרָן בִּנְפִיחָה אַחַת וְעֲשֶׂרֶת בְּנֵי הָמָן עִמָּהֶן. אָמַר רִבִּי יוֹסֵי בֶּירִבִּי בּוּן. צָרִיךְ שְׁיְּהֵא אִישׁ בְּרֹאשׁ דַּפָּא וְאֶת בְּסוֹפָהּ. שְׁכֵּן הוּא (סְלִיק) [שְׁנִיץ] וּנְחַת כְּהָדֵין קֶונְטְרָה. רַב אָמַר. צָרִיךְ לֵאמֹר. אָרוּר הָמָן אֲרוּרִים בָּנָיו. אָמַר רִבִּי פִינְחָס. צָרִיךְ לוֹמַר. חַרְבוֹנָא זָכוּר לַטּוֹב. רִבִּי בֶרֶכְיָה רִבִּי יִרְמְיָה רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. רִבִּי יוֹנָתָן כַּד דַּהֶוָה מַטֵּי לְהַהוּא פְסוּקָא אֲשֶׁ֣ר הֶגְלָ֔ה נְבוּכַדְנֶצַּר הֲוָה אֲמַר נְבוּכַדְנֶצַּר שְׁחִיק עֲצָמוֹת. שֶׁכָּל־ נְבוּכַדְנֶצַּר דִּכְתִיב בְּיִרְמְיָה חַי הָיָה. בְּרַם הָכָא מֵת הָיָה. Rebbi Ḥiyya the son of Rebbi Ada from Jaffa in the name of Rebbi Ze`ira: One has to recite them in one breath together with “the ten sons of Haman.151Verses 9:6–9 together with the first three words of v. 10 have to be recited in one breath. Soferim 13:5, Megillah.16b">Babli 16b.” Rebbi Yose ben Rebbi Abun said, one has to write ish at the top of the column and the at the end152The last word of Esther.9.6">Esth. 9:6 has to be on top of a column of 11 lines, under it the names of the ten sons of Haman. Otherwise the lines are empty except for the word ואת at the right end of the line for the first 10 lines. In contrast to what is prescribed here on the 11th line one currently writes עשרת at the end and then starts the next full column with בני המן. Soferim 13:6. since so it (rises) [is compressed]153The corrector’s change is from Soferim, to be deleted. and sinks like a plumb-line154Greek κέντρον.. Rav said, one has to say155After the reading of the scroll. Gen. rabba 49(1)., Haman be cursed, his sons be cursed. Rebbi Phineas said, one has to say, Ḥarbona be remembered for good. Rebbi Berekhiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: When Rebbi Jonathan came to this verse, whom Nebuchadnezzar exiled156Esther.2.6">Esth. 2:6., he used to say, Nebuchadnezzar, may his bones be pulverized; for all “Nebuchadnezzar” written in Jeremiah refer to the living, but here he was dead157Gen. rabba 49(1); Soferim 14:7..
וְאֵין עוֹלֶה לָהֶם מִן הַחֶשְׁבּוֹן. אִית תַּנָּיִי תַנֵּי. עוֹלֶה לָהֶם מִן הַחֶשְׁבּוֹן. רִבִּי זְעוּרָה אַבָּא בַּר יִרְמְיָה רַב מַתָּנָה בְשֵׁם שְׁמוּאֵל. הֲלָכָה כְמִי שֶׁהוּא אוֹמֵר. אֵינוֹ עוֹלֶה לָהֶם מִן הַחֶשְׁבּוֹן. כְּמַתְנִיתִן. “But they may not count it in the series.” There are Tannaim who state, “they may count it in the series158In Megillah.31b">Babli 31b and Tosephta 3:10, the Mishnah is attributed to R. Jehudah, who holds that at the place where one stops the reading on Sabbath morning there one starts the reading on the next Sabbath. Rebbi Meïr holds that where one stops Sabbath morning there one reads Sabbath afternoon; where one stops Sabbath afternoon there one reads on Monday, where one stops on Monday there one reads on Thursday; where one stops on Thursday there one reads on the next Sabbath morning..” Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel: Practice follows him whom said, they may not count it in the series; as the Mishnah.
אִית תַּנָּיִי תַנֵּי. פּוֹתֵחַ וְרוֹאֶה גּוֹלֵל וּמְבָרֵךְ. אִית תַּנָּיִי תַנֵּי. פּוֹתֵחַ וְרוֹאֶה וּמְבָרֵךְ. רִבִּי זְעוּרָה אַבָּא בַּר יִרְמְיָה רַב מַתָּנָה בְשֵׁם שְׁמוּאֵל. הֲלָכָה כְמִי שֶׁהוּא אוֹמֵר. פּוֹתֵחַ וְרוֹאֶה וּמְבָרֵךְ. וּמַה טַעַם. וּכְפִתְח֖וֹ עָֽמְד֥וּ כָל־הָעָֽם. וּמַה כְתִיב בַּתְרֵיהּ. וַיְבָ֣רֶךְ עֶזְרָ֔א אֶת־י ֨י הָאֱלֹהִ֖ים הַגָּד֑וֹל. בַּמֶּה גִידְלוֹ. רִבִּי גִידּוּל אָמַר. בְּשֵׁם הַמְפוֹרָשׁ. רַב מַתָּנָה אָמַר. בִּבְרָכָה גִידְלוֹ. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי. לָמָּה נִקְרְאוּ אַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. שֶׁהֶחֱזִירוּ אֶת הַגְּדוּלָּה לְיוֹשְׁנָהּ. אָמַר רִבִּי פִינְחָס. מֹשֶׁה הִתְקִין מַטְבֵּיעָהּ שְׁלְתְּפִילָּה. הָאֵ֨ל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָ֔א. יִרְמְיָה אָמַר. הָאֵ֤ל הַגָּדוֹל֙ הַגִּיבּוֹר. וְלֹא אָמַר נוֹרָא. וְלָמָּה הוּא גִיבּוֹר. לָזֶה נָאֶה לְהִיקָּרוֹת גִּיבּוֹר. שֶׁהוּא רוֹאֶה חוּרְבַּן בֵּיתוֹ וְשׁוֹתֵק. וְלָמָּה לֹא אָמַר נוֹרָא. אֵין נוֹרָא אֶלָּא בֵית הַמִּקְדָּשׁ. דִּכְתִיב נ֤וֹרָ֥א אֱלֹהִ֗ים מִמִּקְדָּ֫שֶׁ֥יךָ. דָּנִיאֵל אָמַר. הָאֵ֤ל הַגָּדוֹל֙ וְהַנּוֹרָ֔א. וְלָמָּה לֹא אָמַר גִּיבּוֹר. בָּנָיו מְסוּרִין בְּקוֹלָרִין. אֵיכָן הִיא גְבוּרָתוֹ. וְלָמָּה הוּא אָמַר נוֹרָא. לָזֶה נָאֶה לְהִיקָּרוֹת נוֹרָא. בְּנוֹרָאוֹת שֶׁעָשָׂה עִמָּנוּ בְּכִבְשָׁן הָאֵשׁ. וְכֵיוָן שֶׁעָֽמְדוּ אַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה הֲחֱזִירוּ אֶת הַגְּדוּלָּה לְיוֹשְׁנָהּ. וְעַתָּ֣ה אֱ֔לֹהֵינוּ הָאֵ֨ל הַגָּד֜וֹל הַגִּבּ֣וֹר וְהַנּוֹרָא֘ שׁוֹמֵ֣ר הַבְּרִ֣ית וְהַחֶסֶד֒ אַל־יִמְעַ֣ט לְפָנֶ֡יךָ וגו׳. וּבָשָׂר וָדָם יֵשׁ בּוֹ כֹחַ לִיתֵּן קִצְבָה בִדְבָרִים הַלָּלוּ. אָמַר רִבִּי יִצְחָק בַּר לָֽעְזָר. יוֹדְעִין הֵן הַנְּבִיאִים שֶׁאֱלוֹהֶן אַמִּיתִי וְאֵינָן מַחֲנִיפִין לֹו. There are Tannaim who state, he opens, looks, rolls up, and recites the benediction. There are Tannaim who state, he opens, looks, and recites the benediction. Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel, Practice follows him who said, he opens, looks, and recites the benediction159A person who comes to read from the Torah must first recognize the place from which he is going to read and then pronounce the benediction. The Megillah.32a">Babli 32a explains that the first opinion (attributed to R. Meïr) requires him to close the scroll so people should not think that the benediction is written in the text. The second opinion (attributed to R. Jehudah) notes that everybody knows the benediction by heart and therefore will know that the benediction is not written in the scroll.. And what is the reason? When he opened it, the entire people stood up160Nehemiah.8.5">Neh. 8:5.. What is written afterwards? 161From here on there is a parallel in Berakhot 7:3:8-9" href="/Jerusalem_Talmud_Berakhot.7.3.8-9">Berakhot 7:4, 11c line 29 ff.Ezra praised the Eternal, the Great God162Nehemiah.8.8">Neh. 8:8.. In what did he declare Him great? Rebbi Giddul said, by the explicit Name. Rav Mattanah said, he declared Him great by the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the men of the Great Assembly? Because they re-instituted the grandeur to its old glory163Yoma.69b">Babli Yoma 69b.. Rebbi Phineas said, Moses instituted the prayer formula, the God, the Great, the Strong, and the Awesome164Deuteronomy.10.17">Deut. 10:17, incorporated into the first benediction of the Amidah.. Jeremiah said, the Great and Strong God165Jeremiah.32.18">Jer. 32:18.; he did not mention “the Awesome”. Why is He strong? He is appropriately called strong since He sees the destruction of His Temple and is silent. Why did he not mention “Awesome”? Awesome is only the Temple, as it is written, God Awesome in Your Sanctuary166Psalms.68.36">Ps. 68:36.. Daniel said the Great and Awesome God167Daniel.9.4">Dan. 9:4.. Why did he not mention “the Strong”? His sons are delivered to iron collars168Latin collare.; where is His strength? But why does he say, Awesome? He is appropriately called awesome by the awesome deeds he made for us in the fiery oven. But when the men of the Great Assembly arose they re-instituted the grandeur to its old glory: But now, our God, the Power, the Great, the Strong, and the Awesome, keeper of Covenant and grace, may it not be little in Your eyes169Nehemiah.9.32">Neh. 9:32., etc. But does flesh and blood have the power to state limits in these matters170Is it possible to ascribe criticism of God to Prophets and Sages?? Rebbi Isaac bar Eleazar said, the prophets know that their God is truthful and they do not flatter him.