1. Hebrew Bible, Numbers, 6.23 (9th cent. BCE - 3rd cent. BCE)
| 6.23. דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר כֹּה תְבָרֲכוּ אֶת־בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם׃ | 6.23. ’Speak unto Aaron and unto his sons, saying: On this wise ye shall bless the children of Israel; ye shall say unto them:" |
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2. Hebrew Bible, Psalms, 116 (9th cent. BCE - 3rd cent. BCE)
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3. Anon., Jubilees, 3.31 (2nd cent. BCE - 2nd cent. BCE)
| 3.31. for God doth know that on the day ye shall eat thereof, your eyes will be opened, and ye will be as gods, and ye will know good and evil. |
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4. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)
| 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”" |
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5. Mishnah, Kelim, 28.8 (1st cent. CE - 3rd cent. CE)
| 28.8. Poor men's clothes, though made up of pieces none of which is three [fingerbreadths] square are susceptible to midras uncleanness. If a cloak began to be torn, as soon as its greater part is torn [the pieces] are not regarded as connected. Exceptionally thick or thin materials are not governed by the prescribed minimum of three [fingerbreadths] square." |
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6. Mishnah, Megillah, 4.5, 4.8 (1st cent. CE - 3rd cent. CE)
| 4.5. 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. If he is a child, his father or his teacher passes before the ark in his place." 4.8. 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." |
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7. New Testament, Acts, 13.15, 22.3 (1st cent. CE - 2nd cent. CE)
| 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. |
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8. New Testament, Luke, 5.36 (1st cent. CE - 1st cent. CE)
| 5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. |
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9. New Testament, Mark, 2.21 (1st cent. CE - 1st cent. CE)
| 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. |
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10. New Testament, Matthew, 9.16 (1st cent. CE - 1st cent. CE)
| 9.16. No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made. |
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11. Tosefta, Megillah, 3.11-3.12, 3.27 (1st cent. CE - 2nd cent. CE)
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12. Tosefta, Peah, 4.9 (1st cent. CE - 2nd cent. CE)
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13. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE)
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14. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 9a. ואתני עלה איהו נמי עבד חד כיסא ואתני עלה רב אשי אמר אנא אתנויי נמי לא צריכנא דכל דקא אתי אדעתא דידי אתי ולמאן דבעינא יהיבנא ליה,הנהו בי תרי טבחי דעבדי עניינא בהדי הדדי דכל מאן דעביד ביומא דחבריה נקרעוה למשכיה אזל חד מנייהו עבד ביומא דחבריה קרעו למשכיה אתו לקמיה דרבא חייבינהו רבא לשלומי,איתיביה רב יימר בר שלמיא לרבא ולהסיע על קיצתם לא אהדר ליה רבא אמר רב פפא שפיר עבד דלא אהדר ליה מידי ה"מ היכא דליכא אדם חשוב אבל היכא דאיכא אדם חשוב לאו כל כמינייהו דמתנו,תנו רבנן אין מחשבין בצדקה עם גבאי צדקה ולא בהקדש עם הגזברין ואע"פ שאין ראיה לדבר זכר לדבר שנאמר (מלכים ב יב, טז) ולא יחשבו את האנשים אשר יתנו את הכסף על ידם לתת לעושי המלאכה כי באמונה הם עושים,א"ר אלעזר אע"פ שיש לו לאדם גזבר נאמן בתוך ביתו יצור וימנה שנאמר (מלכים ב יב, יא) ויצורו וימנו,אמר רב הונא בודקין למזונות ואין בודקין לכסות אי בעית אימא קרא ואי בעית אימא סברא,אי בעית אימא סברא האי קא מבזי והאי לא קא מבזי אי בעית אימא קרא (ישעיהו נח, ז) הלא פרוש לרעב לחמך בשי"ן כתיב פרוש והדר הב ליה והתם כתיב (ישעיהו נח, ז) כי תראה ערום וכסיתו כי תראה לאלתר,ורב יהודה אמר בודקין לכסות ואין בודקין למזונות אי בעית אימא סברא ואי בעית אימא קרא,אי בעית אימא סברא האי קמצערא ליה והאי לא קמצערא ליה אי בעית אימא קרא הכא כתיב הלא פרוס לרעב לחמך פרוס לאלתר וכדקרינן והתם כתיב כי תראה ערום וכסיתו כשיראה לך תניא כוותיה דרב יהודה אמר כסוני בודקין אחריו פרנסוני אין בודקין,תנן התם אין פוחתין לעני העובר ממקום למקום מככר בפונדיון מארבע סאין בסלע לן נותנין לו פרנסת לינה מאי פרנסת לינה אמר רב פפא פוריא ובי סדיא שבת נותנין לו מזון שלש סעודות תנא אם היה מחזיר על הפתחים אין נזקקין לו,ההוא עניא דהוה מחזיר על הפתחים דאתא לקמיה דרב פפא לא מזדקיק ליה א"ל רב סמא בריה דרב ייבא לרב פפא אי מר לא מזדקיק ליה אינש אחרינא לא מזדקיק ליה לימות ליה והא תניא אם היה עני המחזיר על הפתחים אין נזקקין לו אמר ליה אין נזקקין לו למתנה מרובה אבל נזקקין לו למתנה מועטת,אמר רב אסי לעולם אל ימנע אדם עצמו [מלתת] שלישית השקל בשנה שנאמר (נחמיה י, לג) והעמדנו עלינו מצות לתת עלינו שלישית השקל בשנה לעבודת בית אלהינו ואמר רב אסי שקולה צדקה כנגד כל המצות שנאמר והעמדנו עלינו מצות וגו' מצוה אין כתיב כאן אלא מצות,(סימן גדול מקדש משה) א"ר אלעזר גדול המעשה יותר מן העושה שנאמר (ישעיהו לב, יז) והיה מעשה הצדקה שלום ועבודת הצדקה השקט ובטח עד עולם זכה הלא פרוש לרעב לחמך לא זכה ועניים מרודים תביא בית,אמר להו רבא לבני מחוזא במטותא מנייכו עושו בהדי הדדי כי היכי דליהוי לכו שלמא במלכותא וא"ר אלעזר בזמן שבהמ"ק קיים אדם שוקל שקלו ומתכפר לו עכשיו שאין בהמ"ק קיים אם עושין צדקה מוטב ואם לאו באין עובדי כוכבים ונוטלין בזרוע ואעפ"כ נחשב להן לצדקה שנאמר (ישעיהו ס, יז) ונוגשיך צדקה,אמר רבא האי מילתא אישתעי לי עולא | 9a. band stipulate about itwith the people of your city that the money collected will be given to whomever needs it, bhe too madeonly bone purse and stipulatedwith the people of his city babout it. Rav Ashi said: I do not even need to make a stipulation, as whoever comesto donate to this charity fund bcomesrelying bon my discretion andunderstanding that bI will givethe funds bto whomever I want. /b,The Gemara relates: There were bthese two butchers who made an agreement with each other that whichever one of them worked on the dayassigned bto the otheraccording to their mutually agreed-upon schedule bwould tear up the hideof the animal that he slaughtered that day. bOne of them went and worked on the other’s day, andthe other butcher btore up the hideof the animal that he slaughtered. bThey came before Ravafor judgment, and bRava obligated him to paythe butcher who slaughtered that animal., bRav Yeimar bar Shelamya raised an objection to Rava:Isn’t it stated among actions that the residents of a city may take: bAnd to finepeople bfor violating theirspecifications, i.e., those ordices that the residents passed? bRava did not respond to him. Rav Pappa said: He did well that he did not respond to him,as bthis matterapplies only bwhere there is no important personin the city, in which case it is permitted for the residents of the city to draw up ordices on their own. bBut where there is an important person, it is not inthe residents’ bpower to make stipulations,i.e., regulations; rather, they are required to obtain the approval of the city’s leading authority to give force to their regulations.,§ bThe Sages taught: One does not calculatesums bwith charity collectors concerningthe money they collected bfor charity,to verify how much they received and how much they distributed, bnordoes one calculate sums bwith theTemple btreasurers concerningthe property bconsecratedto the Temple. bAnd even though there is noexplicit bproof of the matterfrom the Bible, there is nevertheless ban allusion to the matter, as it is stated: “And they did not reckon with the men into whose hand they delivered the money to pay out to the workmen; for they dealt in good faith”(II Kings 12:16)., bRabbi Elazar says: Even though a person has a trusted treasurer in his houselike the aforementioned Temple treasurers, who were fully trusted, bhe shouldnevertheless btie uphis money band countit, bas it is stated:“And the king’s scribe and the High Priest came up, band they tiedit in bags band countedthe money…And they gave the money that was counted into the hands of them that did the work, that had the oversight of the House of the Lord” (II Kings 12:11–12)., bRav Huna says:Charity collectors bexaminethe level of poverty of one who asks bfor food, but they do not examinethe level of poverty of one who asks bfor clothing.If a person comes before the charity collectors in tattered clothes, he is given clothing without any questions being asked. bIf you wish, saythat this distinction is derived from ba verse; if you wish, sayinstead that it is derived via blogical reasoning. /b, bIf you wish, saythat this distinction is derived via blogical reasoning: This onewho stands before us in rags bis exposed to contempt, whereas that onewho is hungry bis not exposed to contempt. If you wish, sayinstead that this distinction is derived from ba verse,as it is written: b“Is it not to share [ iparos /i] your bread with the hungry?”(Isaiah 58:7). The word iparos bis written with a ishin /i,alluding to the word iparosh /i, meaning bexamineand investigate, bandonly bthenshould you bgive him. And therein the same verse bit is writtenwith regard to clothing: b“When you see the naked, that you cover him,”indicating that b“when you see”him you should bimmediatelycover him., bAnd Rav Yehuda saysjust the opposite: Charity collectors bexaminethe level of poverty of one who asks bfor clothing, but they do not examinethe level of poverty of one who asks bfor food.He too adduces supports for his opinion. bIf you wish, saythat this distinction is derived via blogical reasoning; if you wish, sayinstead that it is derived from ba verse. /b, bIf you wish, saythat this distinction is derived via blogical reasoning: This onewho is hungry bsuffers, whereas that onewho is in tattered clothing bdoes not sufferin the same way. bAnd if you wish, sayinstead that this distinction is derived from ba verse. Here, it is written: “Is it not to share [ iparos /i] your bread with the hungry?”meaning, bshareit bimmediately, just asthe word bis read.Since the word is read with a isamekh /i, Rav Yehuda does not understand it as alluding to examining the recipient. bAnd there, it is written: “When you see the naked, that you cover him,”meaning, bwhen it will beclearly bapparent to you,after you have investigated the matter and found that the supplicant is deserving, then you shall cover him. The Gemara comments: bIt is taughtin a ibaraita bin accordance withthe opinion bof Rav Yehuda:If a poor person bsaid: Cover mewith clothing, the charity collectors bexamine him;but if he said: bSustain mewith food, bthey do not examine him. /b, bWe learnedin a mishna bthere( iPe’a8:7): bOne does not give a poor person who is traveling from place to placerequesting charity bless than a loafworth ba ipundeyon /i,one forty-eighth of a isela /i, when the standard price of grain is bfour ise’afor a isela /i.If the poor person bsleepsin that place, bone gives him provisions for lodging.The Gemara asks: bWhatis meant by bprovisions for lodging? Rav Pappa said: A bed and a pillow [ ibei sadya /i].And if he bspends Shabbatin that place, bone gives him food for three meals.A Sage btaughtin a ibaraita /i: bIfa poor person bwas going door to doorasking for charity, one is bnotrequired to battend to himand give him money from the charity fund.,It is related that ba certain poor person who was going door to doorrequesting charity bcame before Rav Pappa,the local charity collector, but Rav Pappa bdid not attend to him. Rav Sama, son of Rav Yeiva, said to Rav Pappa: If the Master does not attend to him, nobody else will attend to himeither; bshould hebe left to bdieof hunger? Rav Pappa said to him: bBut isn’t it taughtin a ibaraita /i: bIfa poor person bwas going door to doorasking for charity, one is bnotrequired to battend to him?Rav Sama bsaid to him:That ibaraitameans to say that one is bnotrequired to battend to himand give him ba large gift,since he is already collecting money as he goes door to door, bbut one does attend to himand give him ba small gift. /b, bRav Asi says: A person should never prevent himself from givingat least bone-third of a shekel a yearin charity, bas it is stated: “And we also established mitzvot upon ourselves, to charge ourselves yearly with the third part of a shekel for the service of the House of our God”(Nehemiah 10:33). bAnd Rav Asi says: Charity is equivalent to all theother bmitzvotcombined, bas it is statedin that verse: b“We also established mitzvot upon ourselves.” A mitzva is not written here, butrather bmitzvot,in the plural, thereby teaching that this mitzva is equivalent to all the other mitzvot.,The Gemara offers ba mnemonicdevice for the following statements extolling the mitzva of charity: bGreater; Temple; Moses. Rabbi Elazar says: One who causes others to perform [ ime’aseh /i]a meritorious act bis greater than one who performsthat act himself, bas it is stated: “And the causing [ ima’aseh /i] of righteousness shall be peace, and the work of righteousness, quietness, and assurance forever”(Isaiah 32:17). If one bmerits,the following verse is applied to him: b“Is it not to share your bread with the hungry?”(Isaiah 58:7), i.e., he will wholeheartedly give charity to the poor. If he bdoes not merit,the latter clause of that verse is applied to him: b“You shall bring the poor that are cast out to your house,”i.e., he will be compelled by the government to billet soldiers in his house and sustain them against his will., bRava said to the people of Meḥoza: I beg of you, strive with each otherto perform acts of charity and righteousness, bso that you willlive in bpeace with the government,since if you do not act charitably toward each other, you will end up paying fines to the government. bAnd Rabbi Elazar says: When the Temple is standing, a person contributes his shekelfor the Temple service band achieves atonementfor his sins. bNow that the Temple no longer stands, ifpeople bact charitably,it will be bwellfor them; bbut if not, the nations of the world will come and taketheir money bby force.The Gemara comments: bAnd even so,the money taken from them by force bis credited to them asif they had freely given bcharity, as it is stated:“And I will make byour oppressors charity”(Isaiah 60:17)., bRava said: Thisfollowing matter bwas told to meby bthe infant /b |
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15. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 23a. ורבא דמצלי אצלויי:,ביו"ט חמשה ביוה"כ ששה כו': מתני' מני לא ר' ישמעאל ולא רבי עקיבא דתניא ביו"ט חמשה וביוה"כ ששה ובשבת שבעה אין פוחתין מהן ואין מוסיפין עליהן דברי ר' ישמעאל ר"ע אומר ביו"ט חמשה וביום הכפורים שבעה ובשבת ששה אין פוחתין מהן אבל מוסיפין עליהן,מני אי ר' ישמעאל קשיא תוספת אי ר"ע קשיא ששה ושבעה,אמר רבא תנא דבי רבי ישמעאל היא דתנא דבי ר' ישמעאל ביום טוב חמשה ביוה"כ ששה בשבת שבעה אין פוחתין מהן אבל מוסיפין עליהן דברי ר' ישמעאל,קשיא דר' ישמעאל אדר' ישמעאל תרי תנאי אליבא דרבי ישמעאל,מאן תנא להא דתניא ביו"ט מאחרין לבוא וממהרין לצאת ביום הכפורים ממהרין לבוא ומאחרין לצאת ובשבת ממהרין לבוא וממהרין לצאת לימא ר"ע דאית ליה גברא יתירא אפילו תימא רבי ישמעאל דנפיש סידורא דיומא,הני שלשה חמשה ושבעה כנגד מי פליגי בה רבי יצחק בר נחמני וחד דעמיה ומנו רבי שמעון בן פזי ואמרי לה ר' שמעון בן פזי וחד דעמיה ומנו רבי יצחק בר נחמני ואמרי לה ר' שמואל בר נחמני חד אמר כנגד ברכת כהנים וחד אמר כנגד שלשה שומרי הסף חמשה מרואי פני המלך שבעה רואי פני המלך,תני רב יוסף ג' חמשה ושבעה שלשה שומרי הסף חמשה מרואי פני המלך שבעה רואי פני המלך אמר ליה אביי עד האידנא מאי טעמא לא פריש לן מר אמר ליה לא הוה ידענא דצריכתו ליה ומי בעיתו מינאי מילתא ולא אמרי לכו,אמר ליה יעקב מינאה לרב יהודה הני ששה דיוה"כ כנגד מי אמר ליה כנגד ששה שעמדו מימינו של עזרא וששה משמאלו שנאמר (נחמיה ח, ד) ויעמוד עזרא הסופר על מגדל עץ אשר עשו לדבר ויעמוד אצלו מתתיה ושמע ועניה ואוריה וחלקיה ומעשיה על ימינו ומשמאלו פדיה ומישאל ומלכיה וחשום וחשבדנה זכריה משלם,הני שבעה הוו היינו זכריה היינו משלם ואמאי קראו משלם דמישלם בעובדיה,ת"ר הכל עולין למנין שבעה ואפילו קטן ואפילו אשה אבל אמרו חכמים אשה לא תקרא בתורה מפני כבוד צבור,איבעיא להו מפטיר מהו שיעלה למנין שבעה רב הונא ור' ירמיה בר אבא חד אמר עולה וחד אמר אינו עולה מ"ד עולה דהא קרי,ומ"ד אינו עולה כדעולא דאמר עולא מפני מה המפטיר בנביא צריך שיקרא בתורה תחלה מפני כבוד תורה וכיון דמשום כבוד תורה הוא למנינא לא סליק,מיתיבי המפטיר בנביא לא יפחות מעשרים ואחד פסוקין כנגד שבעה שקראו בתורה ואם איתא עשרים וארבעה הויין כיון דמשום כבוד תורה הוא | 23a. band Rava, who would bendtheir heads and not actually prostrate themselves on the ground.,We learned in the mishna: bOn a Festival, fivepeople read; bon Yom Kippur, sixpeople read; and on Shabbat, seven people read. One may not decrease the number of readers, but one may add to them. The Gemara asks: bWho isthe itannaof bthe mishna?It is bnot Rabbi Yishmael and not Rabbi Akiva, as it is taughtin a ibaraita /i: bOn a Festival, fivepeople read from the Torah; band on Yom Kippur, sixpeople read; band on Shabbat, sevenpeople read. bOne may not decrease or add tothe required number of readers. This is bthe statement of Rabbi Yishmael. Rabbi Akivadisagrees and bsays: On a Festival, fivepeople read from the Torah; band on Yom Kippur, sevenpeople read; band on Shabbat, sixpeople read. bOne may not decreasethese numbers, bbut one may add to them. /b, bWho isthe itannaof the mishna? bIfyou say it is bRabbi Yishmael,it is bdifficultdue to the ruling with regard to badding,as the mishna states that one may add additional readers but Rabbi Yishmael holds that one may not do so. bIfyou say it is bRabbi Akiva,it is bdifficultdue to the ruling concerning the days on which there are bsix and sevenreaders., bRava said:It is bthe itannaof the school of Rabbi Yishmael, as it was taught in the school of Rabbi Yishmael: On a Festival, fivepeople read from the Torah; bon Yom Kippur, sixpeople read; bon Shabbat, sevenpeople read. bOne may not decrease thesenumbers bbut one may add to them.This is bthe statement of Rabbi Yishmael. /b,The Gemara comments: If so, bthere is a contradictionbetween the opinion of bRabbi Yishmael,as expressed in the mishna, and the opinion of bRabbi Yishmaelhimself, as recorded in the ibaraita /i. The Gemara responds: bTwo itanna’im /i,students of Rabbi Yishmael, expressed different opinions bin accordance withthe opinion of bRabbi Yishmael. /b,The Gemara asks: bWhois the itannawho btaught that which is taughtin a ibaraita /i: bOn a Festival, one is slow to arriveat the synagogue because one is busy preparing for the festive meal, band one is quick to leavein order to eat; bon Yom Kippur, one is quick to arriveat the synagogue band slow to leave; and on Shabbat, one is quick to arrive,as the meal has been prepared before Shabbat, band quick to leavein order to eat the Shabbat meal? bLet us sayit is bRabbi Akiva, who holdsthat ban additional manreads from the Torah on Yom Kippur, which prolongs the service on that day. The Gemara rejects this suggestion: bEvenif byou sayit is bRabbi Yishmael,one leaves the synagogue late because bthe order of the day,i.e., the prayer service, bisvery blong,as it includes many supplications and confessions.,A question is raised with regard to the number of readers on different days. bCorresponding to whatwere bthese three, five, and seven,readers instituted? bRabbi Yitzḥak bar Naḥmani and oneother Sage bwho was with him disagree about this. And who wasthat other scholar? bRabbi Shimon ben Pazi. And some saythat this was a matter of dispute between bRabbi Shimon ben Pazi and oneother scholar bwho was with him. And who wasthat other scholar? bRabbi Yitzḥak bar Naḥmani, and some sayit was bRabbi Shmuel bar Naḥmani. One said:These numbers bcorrespondto the number of Hebrew words in the three verses of bthe Priestly Benediction. And one said:These numbers bcorrespond to the three guards of the door(II Kings 25:18), bfive ofthe officers bwho saw the king’s face(II Kings 25:19), band the sevenofficers bwho saw the king’s face(Esther 1:14).,Similarly, bRav Yosef taughta ibaraita /i: The bthree, five, and sevenpeople who read from the Torah correspond to the bthree guards of the door, five ofthe officers bwho saw the king’s face,and bthe sevenofficers bwho saw the king’s face.When Rav Yosef taught this, bAbaye said to him: What is the reason that until now the Master did not explainthe matter bto usin this way? Rav Yosef bsaid to him: I did not know that you needed thisinformation, as I thought that you were already familiar with the ibaraita /i. bHave youever basked me something and I did not tell you? /b, bYa’akov of Mina said to Rav Yehuda: Corresponding to whom were these sixreaders bon Yom Kippurinstituted? Rav Yehuda bsaid to him:The number six bcorresponds to the sixpeople bwho stood to Ezra’s right and the sixpeople bwho stood to his left, as it is stated: “And Ezra the Scribe stood upon a platform of wood, which they had made for the purpose, and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand, and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadanah, Zechariah, Meshullam”(Nehemiah 8:4).,The Gemara challenges this answer: bThosethat stood to his left bwere sevenand not six. The Gemara responds: bZechariah isthe same as bMeshullam,that is to say, they are not two separate people, but rather one person with two names. bAnd why was he called Meshullam? Because he was perfect [ imishlam /i] in his actions. /b,§ bThe Sages taughtin a iTosefta( iMegilla3:11): bAllpeople bcount toward the quorum of sevenreaders, beven a minor and even a woman. However, the Sages saidthat ba woman should not read the Torah, out of respect for the congregation. /b, bA dilemma was raised beforethe Sages: With regard to the reader who bconcludes [ imaftir /i]the Torah reading and reads from the Prophets [ ihaftara /i], bwhat isthe ihalakha /i; does he bcount toward the quorum of sevenreaders? bRav Huna and Rabbi Yirmeya bar Abbadisagreed about this matter. bOne said: He counts, and one said: He does not count. The one who saidthat bhe countstoward the seven readers holds that opinion bbecause he readsfrom the Torah., bAnd the one who saidthat bhe does not countholds bin accordance withthe opinion of bUlla, as Ulla said: For whatreason bmustthe one bwho concludeswith a reading from bthe Prophets read from the Torah first?It is bdue to respect for the Torah,so that those present should not conclude that he was called up only to read from the Prophets because the honor due the Torah and the honor due the Prophets are equal. bAnd sincehe reads only bout of respect for the Torah, he is not included in the quorumof seven readers.,The Gemara braises an objectionbased upon the following ibaraita /i: bThe one who concludes witha reading from bthe Prophets may notread bfewer than twenty-one verses, corresponding to the seven who read from the Torah.Each one who reads from the Torah must read at least three verses, for a total of at least twenty-one verses. bAnd if it is so,that the one who reads the ihaftaradoes not count toward the quorum of seven readers, and he is an eighth reader, the minimum number of verses that must be read from the Torah bis twenty-fourand not twenty-one. The Gemara answers: bSincethe one who reads the ihaftarareads from the Torah first only bdue to respect for the Torah, /b |
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