Haftarat Tzav/5
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הפטרת צו
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Yirmeyahu 7:21-34ירמיהו ז׳:כ״א-ל״ד
| (21) Thus says Hashem of Hosts, the God of Israel, "Add your burnt offerings to your sacrifices, and eat meat. (22) For I didn't speak to your fathers, nor command them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices. (23) But this thing I commanded them, saying, 'Listen to My voice, and I will be your God, and you shall be My people; and walk in all the way that I command you, that it may be well with you.' (24) But they didn't listen nor turn their ear, but walked in their own counsels, in the stubbornness of their evil heart, and went backward, and not forward. (25) Since the day that your fathers came forth out of the land of Egypt to this day, I have sent to you all My servants the prophets, daily rising up early and sending them. (26) Yet, they didn't listen to Me or incline their ear, but made their neck stiff; they did worse than their fathers." (27) "You shall speak all these words to them; but they will not listen to you. You shall also call to them; but they will not answer you. (28) You shall tell them, 'This is the nation that has not listened to the voice of Hashem their God, nor received instruction; truth has perished, and is cut off from their mouth. (29) Cut off your hair and cast it away, and take up a lamentation on the bare heights; for Hashem has rejected and forsaken the generation of His wrath. (30) For the children of Judah have done that which is evil in My sight,' says Hashem, 'they have set their abominations in the house which is called by My name, to defile it. (31) They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I didn't command, nor did it come into My mind. (32) Therefore, behold, the days come,' says Hashem, 'that it shall no longer be called Topheth, nor the valley of the son of Hinnom, but the valley of Slaughter; for they shall bury in Topheth, until there is no place. (33) The dead bodies of this people shall be food for the birds of the sky, and for the animals of the earth; and none shall frighten them away. (34) Then I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land shall become a waste.'" | (כא) כֹּה אָמַר י״י צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹלוֹתֵיכֶם סְפוּ עַל זִבְחֵיכֶם וְאִכְלוּ בָשָׂר. (כב) כִּי לֹא דִבַּרְתִּי אֶת אֲבוֹתֵיכֶם וְלֹא צִוִּיתִים בְּיוֹם [הוֹצִיאִי] (הוציא) אוֹתָם מֵאֶרֶץ מִצְרָיִם עַל דִּבְרֵי עוֹלָה וָזָבַח. (כג) כִּי אִם אֶת הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ לִי לְעָם וַהֲלַכְתֶּם בְּכׇל הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם. (כד) וְלֹא שָׁמְעוּ וְלֹא הִטּוּ אֶת אׇזְנָם וַיֵּלְכוּ בְּמֹעֵצוֹת בִּשְׁרִרוּת לִבָּם הָרָע וַיִּהְיוּ לְאָחוֹר וְלֹא לְפָנִים. (כה) לְמִן הַיּוֹם אֲשֶׁר יָצְאוּ אֲבוֹתֵיכֶם מֵאֶרֶץ מִצְרַיִם עַד הַיּוֹם הַזֶּה וָאֶשְׁלַח אֲלֵיכֶם אֶת כׇּל עֲבָדַי הַנְּבִיאִים יוֹם הַשְׁכֵּם וְשָׁלֹחַ. (כו) וְלוֹא שָׁמְעוּ אֵלַי וְלֹא הִטּוּ אֶת אׇזְנָם וַיַּקְשׁוּ אֶת עׇרְפָּם הֵרֵעוּ מֵאֲבוֹתָם. (כז) וְדִבַּרְתָּ אֲלֵיהֶם אֶת כׇּל הַדְּבָרִים הָאֵלֶּה וְלֹא יִשְׁמְעוּ אֵלֶיךָ וְקָרָאתָ אֲלֵיהֶם וְלֹא יַעֲנוּכָה. (כח) וְאָמַרְתָּ אֲלֵיהֶם זֶה הַגּוֹי אֲשֶׁר לוֹא שָׁמְעוּ בְּקוֹל י״י אֱלֹהָיו וְלֹא לָקְחוּ מוּסָר אָבְדָה הָאֱמוּנָה וְנִכְרְתָה מִפִּיהֶם. (כט) גׇּזִּי נִזְרֵךְ וְהַשְׁלִיכִי וּשְׂאִי עַל שְׁפָיִם קִינָה כִּי מָאַס י״י וַיִּטֹּשׁ אֶת דּוֹר עֶבְרָתוֹ. (ל) כִּי עָשׂוּ בְנֵי יְהוּדָה הָרַע בְּעֵינַי נְאֻם י״י שָׂמוּ שִׁקּוּצֵיהֶם בַּבַּיִת אֲשֶׁר נִקְרָא שְׁמִי עָלָיו לְטַמְּאוֹ. (לא) וּבָנוּ בָּמוֹת הַתֹּפֶת אֲשֶׁר בְּגֵיא בֶן הִנֹּם לִשְׂרֹף אֶת בְּנֵיהֶם וְאֶת בְּנֹתֵיהֶם בָּאֵשׁ אֲשֶׁר לֹא צִוִּיתִי וְלֹא עָלְתָה עַל לִבִּי. (לב) לָכֵן הִנֵּה יָמִים בָּאִים נְאֻם י״י וְלֹא יֵאָמֵר עוֹד הַתֹּפֶת וְגֵיא בֶן הִנֹּם כִּי אִם גֵּיא הַהֲרֵגָה וְקָבְרוּ בְתֹפֶת מֵאֵין מָקוֹם. (לג) וְהָיְתָה נִבְלַת הָעָם הַזֶּה לְמַאֲכָל לְעוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד. (לד) וְהִשְׁבַּתִּי מֵעָרֵי יְהוּדָה וּמֵחֻצוֹת יְרוּשָׁלַ͏ִם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה כִּי לְחׇרְבָּה תִּהְיֶה הָאָרֶץ. |
Yirmeyahu 7:28ירמיהו ז׳:כ״ח
| You shall tell them, 'This is the nation that has not listened to the voice of Hashem their God, nor received instruction; truth has perished, and is cut off from their mouth. | וְאָמַרְתָּ אֲלֵיהֶם זֶה הַגּוֹי אֲשֶׁר לוֹא שָׁמְעוּ בְּקוֹל י״י אֱלֹהָיו וְלֹא לָקְחוּ מוּסָר אָבְדָה הָאֱמוּנָה וְנִכְרְתָה מִפִּיהֶם. |
Yirmeyahu 7:31ירמיהו ז׳:ל״א
| They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I didn't command, nor did it come into My mind. | וּבָנוּ בָּמוֹת הַתֹּפֶת אֲשֶׁר בְּגֵיא בֶן הִנֹּם לִשְׂרֹף אֶת בְּנֵיהֶם וְאֶת בְּנֹתֵיהֶם בָּאֵשׁ אֲשֶׁר לֹא צִוִּיתִי וְלֹא עָלְתָה עַל לִבִּי. |
Yirmeyahu 8:1-3ירמיהו ח׳:א׳-ג׳
| (1) "At that time," says Hashem, "they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves; (2) and they shall spread them before the sun, and the moon, and all the army of the sky, which they have loved, and which they have served, and after which they have walked, and which they have sought, and which they have worshiped. They shall not be gathered, nor be buried, they shall be for dung on the surface of the earth. (3) Death shall be chosen rather than life by all the residue that remain of this evil family, that remain in all the places where I have driven them," says Hashem of Hosts. | (א) בָּעֵת הַהִיא נְאֻם י״י [יוֹצִיאוּ] (ויציאו) אֶת עַצְמוֹת מַלְכֵי יְהוּדָה וְאֶת עַצְמוֹת שָׂרָיו וְאֶת עַצְמוֹת הַכֹּהֲנִים וְאֵת עַצְמוֹת הַנְּבִיאִים וְאֵת עַצְמוֹת יוֹשְׁבֵי יְרוּשָׁלָ͏ִם מִקִּבְרֵיהֶם. (ב) וּשְׁטָחוּם לַשֶּׁמֶשׁ וְלַיָּרֵחַ וּלְכֹל צְבָא הַשָּׁמַיִם אֲשֶׁר אֲהֵבוּם וַאֲשֶׁר עֲבָדוּם וַאֲשֶׁר הָלְכוּ אַחֲרֵיהֶם וַאֲשֶׁר דְּרָשׁוּם וַאֲשֶׁר הִשְׁתַּחֲווּ לָהֶם לֹא יֵאָסְפוּ וְלֹא יִקָּבֵרוּ לְדֹמֶן עַל פְּנֵי הָאֲדָמָה יִהְיוּ. (ג) וְנִבְחַר מָוֶת מֵחַיִּים לְכֹל הַשְּׁאֵרִית הַנִּשְׁאָרִים מִן הַמִּשְׁפָּחָה הָרָעָה הַזֹּאת בְּכׇל הַמְּקֹמוֹת הַנִּשְׁאָרִים אֲשֶׁר הִדַּחְתִּים שָׁם נְאֻם י״י צְבָאוֹת. |
Yirmeyahu 9:22-23ירמיהו ט׳:כ״ב-כ״ג
| (22) Thus says Hashem, "Don't let the wise man glory in his wisdom, neither let the mighty man glory in his might, don't let the rich man glory in his riches. (23) But, let him who glories glory in this, that he has understanding, and knows Me, that I am Hashem who exercises loving kindness, justice, and righteousness, in the earth, for in these things I delight," says Hashem. | (כב) כֹּה אָמַר י״י אַל יִתְהַלֵּל חָכָם בְּחׇכְמָתוֹ וְאַל יִתְהַלֵּל הַגִּבּוֹר בִּגְבוּרָתוֹ אַל יִתְהַלֵּל עָשִׁיר בְּעׇשְׁרוֹ. (כג) כִּי אִם בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי כִּי אֲנִי י״י עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ כִּי בְאֵלֶּה חָפַצְתִּי נְאֻם י״י. |
Yirmeyahu 10:6-7ירמיהו י׳:ו׳-ז׳
| (6) "There is none like you, Hashem; You are great, and Your name is great in might. (7) Who should not fear You, King of the nations? For, to You it is befitting; because among all the wise men of the nations, and in all their royal estate, there is none like You. | (ו) מֵאֵין כָּמוֹךָ י״י גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה. (ז) מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכׇל חַכְמֵי הַגּוֹיִם וּבְכׇל מַלְכוּתָם מֵאֵין כָּמוֹךָ. |
Malakhi 3:4-24מלאכי ג׳:ד׳-כ״ד
| (4) Then the offering of Judah and Jerusalem will be pleasant to Hashem, as in the days of old, and as in ancient years. (5) I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against the perjurers, and against those who oppress the hireling in his wages, the widow, and the fatherless, and who deprive the foreigner of justice, and don't fear Me," says Hashem of Hosts. (6) "For I, Hashem, don't change; therefore you, sons of Jacob, are not consumed. (7) From the days of your fathers you have turned aside from My ordinances, and have not kept them. Return to Me, and I will return to you," says Hashem of Hosts. "But you say, 'How shall we return?' (8) Will a man rob God? Yet you rob Me! But you say, 'How have we robbed You?' In tithes and offerings. (9) You are cursed with the curse; for you rob Me, even this whole nation. (10) Bring the whole tithe into the storehouse, that there may be food in My house, and test Me now in this," says Hashem of Hosts, "if I will not open for you the windows of heaven, and pour out a blessing for you, until there is no room for it. (11) I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast its fruit before its time in the field," says Hashem of Hosts. (12) "All nations shall call you blessed, for you will be a delightful land," says Hashem of Hosts. (13) "Your words have been strong against Me," says Hashem. "Yet you say, 'What have we spoken against You?' (14) You have said, 'It is vain to serve God;' and 'What profit is it that we have kept His charge, and that we have walked mournfully before Hashem of Hosts? (15) Now we call the proud happy; yes, those who work wickedness are built up; yes, they tempt God, and escape.' (16) Then those who feared Hashem spoke one with another; and Hashem listened, and heard, and a book of memory was written before Him, for those who feared Hashem, and who honored His name. (17) They shall be mine," says Hashem of Hosts, "My own treasure on the day that I make, and I will spare them, as a man spares his own son who serves him. (18) Then you shall return and discern between the righteous and the wicked, between him who serves God and him who doesn't serve Him. (19) "For, behold, the day comes, it burns as a furnace; and all the proud, and all who work wickedness, will be stubble; and the day that comes will burn them up," says Hashem of Hosts, "that it shall leave them neither root nor branch. (20) But to you who fear My name shall the sun of righteousness arise with healing in its wings. You will go out, and leap like calves of the stall. (21) You shall tread down the wicked; for they will be ashes under the soles of your feet on the day that I make," says Hashem of Hosts. (22) "Remember the law of Moses, My servant, which I commanded to him in Horeb for all Israel, even statutes and ordinances. (23) Behold, I will send you Elijah the prophet before the great and terrible day of Hashem comes. (24) He will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse." | (ד) וְעָרְבָה לַי״י מִנְחַת יְהוּדָה וִירוּשָׁלָ͏ִם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיֹּת. (ה) וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר בַּמְכַשְּׁפִים וּבַמְנָאֲפִים וּבַנִּשְׁבָּעִים לַשָּׁקֶר וּבְעֹשְׁקֵי שְׂכַר שָׂכִיר אַלְמָנָה וְיָתוֹם וּמַטֵּי גֵר וְלֹא יְרֵאוּנִי אָמַר י״י צְבָאוֹת. (ו) כִּי אֲנִי י״י לֹא שָׁנִיתִי וְאַתֶּם בְּנֵי יַעֲקֹב לֹא כְלִיתֶם. (ז) לְמִימֵי אֲבֹתֵיכֶם סַרְתֶּם מֵחֻקַּי וְלֹא שְׁמַרְתֶּם שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם אָמַר י״י צְבָאוֹת וַאֲמַרְתֶּם בַּמֶּה נָשׁוּב. (ח) הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. (ט) בַּמְּאֵרָה אַתֶּם נֵאָרִים וְאֹתִי אַתֶּם קֹבְעִים הַגּוֹי כֻּלּוֹ. (י) הָבִיאוּ אֶת כׇּל הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר י״י צְבָאוֹת אִם לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד בְּלִי דָי. (יא) וְגָעַרְתִּי לָכֶם בָּאֹכֵל וְלֹא יַשְׁחִת לָכֶם אֶת פְּרִי הָאֲדָמָה וְלֹא תְשַׁכֵּל לָכֶם הַגֶּפֶן בַּשָּׂדֶה אָמַר י״י צְבָאוֹת. (יב) וְאִשְּׁרוּ אֶתְכֶם כׇּל הַגּוֹיִם כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ אָמַר י״י צְבָאוֹת. (יג) חָזְקוּ עָלַי דִּבְרֵיכֶם אָמַר י״י וַאֲמַרְתֶּם מַה נִּדְבַּרְנוּ עָלֶיךָ. (יד) אֲמַרְתֶּם שָׁוְא עֲבֹד אֱלֹהִים וּמַה בֶּצַע כִּי שָׁמַרְנוּ מִשְׁמַרְתּוֹ וְכִי הָלַכְנוּ קְדֹרַנִּית מִפְּנֵי י״י צְבָאוֹת. (טו) וְעַתָּה אֲנַחְנוּ מְאַשְּׁרִים זֵדִים גַּם נִבְנוּ עֹשֵׂי רִשְׁעָה גַּם בָּחֲנוּ אֱלֹהִים וַיִּמָּלֵטוּ. (טז) אָז נִדְבְּרוּ יִרְאֵי י״י אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב י״י וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי י״י וּלְחֹשְׁבֵי שְׁמוֹ. (יז) וְהָיוּ לִי אָמַר י״י צְבָאוֹת לַיּוֹם אֲשֶׁר אֲנִי עֹשֶׂה סְגֻלָּה וְחָמַלְתִּי עֲלֵיהֶם כַּאֲשֶׁר יַחְמֹל אִישׁ עַל בְּנוֹ הָעֹבֵד אֹתוֹ. (יח) וְשַׁבְתֶּם וּרְאִיתֶם בֵּין צַדִּיק לְרָשָׁע בֵּין עֹבֵד אֱלֹהִים לַאֲשֶׁר לֹא עֲבָדוֹ. (יט) כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וְהָיוּ כׇל זֵדִים וְכׇל עֹשֵׂה רִשְׁעָה קַשׁ וְלִהַט אֹתָם הַיּוֹם הַבָּא אָמַר י״י צְבָאוֹת אֲשֶׁר לֹא יַעֲזֹב לָהֶם שֹׁרֶשׁ וְעָנָף. (כ) וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ וִיצָאתֶם וּפִשְׁתֶּם כְּעֶגְלֵי מַרְבֵּק. (כא) וְעַסּוֹתֶם רְשָׁעִים כִּי יִהְיוּ אֵפֶר תַּחַת כַּפּוֹת רַגְלֵיכֶם בַּיּוֹם אֲשֶׁר אֲנִי עֹשֶׂה אָמַר י״י צְבָאוֹת. (כב) זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל כׇּל יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים. (כג) הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם י״י הַגָּדוֹל וְהַנּוֹרָא. (כד) וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם פֶּן אָבוֹא וְהִכֵּיתִי אֶת הָאָרֶץ חֵרֶם. |
Classical Texts
Bavli Megillah 23bבבלי מגילה כ״ג:
it is not necessary to also add corresponding verses in the haftara. Rava strongly objects to this baraita: But there is the haftara that begins with the words: “Add your burnt offerings” (Jeremiah 7:21–28), which does not have twenty-one verses, and nevertheless we read it. The Gemara answers: There it is different, as the topic is completed in fewer than twenty-one verses, and it is not necessary to begin another topic merely to complete the number of verses. The Gemara asks: But is it true that where the topic is not completed, we do not read fewer than twenty-one verses? Didn’t Rav Shmuel bar Abba say: Many times I stood before Rabbi Yoḥanan as a translator, and when we had read ten verses he would say to us: Stop. This indicates that a haftara need not be twenty-one verses. The Gemara answers: In a place where there is a translator, who translates each verse into Aramaic and adds additional explanation, it is different. In that case, it is not necessary for the haftara to consist of twenty-one verses, so as not to overburden the congregation, as Rav Taḥalifa bar Shmuel taught: They taught that twenty-one verses must be read from the haftara only in a place where there is no translator; but in a place where there is a translator, one may stop even before that. MISHNA: One does not recite the introductory prayers and blessing [poresin] before Shema; nor does one pass before the ark to repeat the Amida prayer; nor do the priests lift their hands to recite the Priestly Benediction; nor is the Torah read in public; nor does one conclude with a reading from the Prophets [haftara] in the presence of fewer than ten men. And one does not observe the practice of standing up and sitting down for the delivery of eulogies at a funeral service; nor does one recite the mourners’ blessing or comfort mourners in two lines after the funeral; or recite the bridegrooms’ blessing; and one does not invite others to recite Grace after Meals, i.e., conduct a zimmun, with the name of God, with fewer than ten men present. If one consecrated land and now wishes to redeem it, the land must be assessed by nine men and one priest, for a total of ten. And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest. GEMARA: The Gemara asks: From where are these matters, i.e., that ten people are needed in each of these cases, derived? Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: It is as the verse states: “And I shall be hallowed among the children of Israel” (Leviticus 22:32), which indicates that any expression of sanctity may not be recited in a quorum of fewer than ten men. The Gemara asks: From where in the verse may this be inferred? The Gemara responds that it must be understood as Rabbi Ḥiyya taught: It is inferred by means of a verbal analogy [gezera shava] between the words “among,” “among.” Here, it is written: “And I shall be hallowed among the children of Israel,” and there, with regard to Korah’s congregation, it is written “Separate yourselves from among this congregation” (Numbers 16:21). Just as with regard to Korah the reference is to ten men, so too, the name of God is to be hallowed in a quorum of ten men. The connotation of ten associated with the word “among” in the portion of Korah is, in turn, inferred by means of another verbal analogy between the word “congregation” written there and the word “congregation” written in reference to the ten spies who slandered Eretz Yisrael, as it is written there: “How long shall I bear with this evil congregation?” (Numbers 14:27). Consequently, just as there, in the case of the spies, it was a congregation of ten people, as there were twelve spies altogether, and Joshua and Caleb were not included in the evil congregation, so too, here, in the case of Korah, the reference is to a congregation of ten people. The first several items mentioned in the mishna are expressions of sanctity, and they consequently require a quorum of ten. § We learned in the mishna: And one does not observe the practice of standing up and sitting down for the delivery of eulogies at a funeral service with fewer than ten men present. As this is not an expression of sanctity, it is therefore necessary to explain why a quorum is required. The Gemara explains: Since the leader of the funeral procession is required to say: Stand, dear friends, stand; sit down, dear friends, sit down, when there are fewer than ten it is not proper conduct to speak in such a dignified style. We also learned in the mishna that one does not recite the mourners’ blessing and the bridegrooms’ blessing with fewer than ten men present. The Gemara asks: What is the mourners’ blessing? The blessing recited in the square next to the cemetery. Following the burial, those who participated in the funeral would assemble in the square and bless the mourners that God should comfort them, as Rabbi Yitzḥak said that Rabbi Yoḥanan said: The mourners’ blessing is recited only with ten men present, and mourners themselves are not included in the count. The bridegrooms’ blessing is also recited only with ten men present, and bridegrooms themselves are included in the count. Consequently, only nine other men are needed. We learned further in the mishna: And one does not invite others to recite Grace after Meals, i.e., conduct a zimmun, in order to thank God for one’s nourishment, with the name of God, with fewer than ten men present. Since one is required to say: Let us bless our Lord, in the presence of fewer than ten it is not proper conduct to mention the name of God. § If one consecrated land and now wishes to redeem it, the land must be assessed by nine Israelites and one priest, for a total of ten. And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest. The Gemara asks: From where are these matters, that consecrated land must be assessed by ten people, one of whom is a priest, derived? Shmuel said: The word priest is written ten times in the Torah portion that addresses the redemption of consecrated property, indicating that ten people are required to assess the value of such property (Leviticus, chapter 27). One instance of the word is needed for itself, to indicate that a priest must participate in the assessment. And one instance is needed to exclude all non-priests from fulfilling that role. And all the other instances of the word are restrictions following other restrictions, and there is a general hermeneutical principle that one restriction after another serves only to amplify. Therefore, each additional time the word priest is repeated, it extends the criteria applied to appraisers, so as to allow non-priests to participate. Consequently, the assessment may be carried out by nine ordinary Israelites and one priest. The Gemara asks: And on the basis of this principle, say that the first usage of the term is restrictive and requires a priest for the assessment; the second usage amplifies and allows for a non-priest; the third usage again requires a priest; the fourth usage allows for a non-priest; and so on. Consequently, the assessment must be carried out by five priests and five ordinary Israelites. The Gemara concludes: Indeed, it is difficult, as the derivation has not been sufficiently explained. We learned in the mishna: And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest. The Gemara asks: Can a person become consecrated and thereby require redemption? Rabbi Abbahu said: The mishna is referring to one who says: My assessment is incumbent upon me, and thereby pledges to donate a sum of money equivalent to his own monetary value to the Temple treasury, as it is taught in a baraita: With regard to one who says: My assessment is incumbent upon me, the court assesses him as though he were a slave in order to determine the amount he is obligated to donate to the Temple treasury. And a slave is compared to land, as it is written with regard to slaves: “And you shall take them as an inheritance for your children after you, to inherit them for a possession” (Leviticus 25:46). Consequently, the same criteria that apply to assessing consecrated land apply to assessing the monetary value of an individual. MISHNA: One who reads from the Torah in the synagogue should not read fewer than three verses. And when it is being translated, he should not read to the translator more than one verse at a time, so that the translator will not become confused. | כנגדו נמי לא בעי. מתקיף לה רבא והרי {ירמיהו ז׳:כ״א} עולותיכם ספו דלא הויין עשרין וחד וקרינן שאני התם דסליק עניינא. והיכא דלא סליק עניינא לא והאמר רב שמואל בר אבא זמנין סגיאין הוה קאימנא קמיה דר׳ יוחנן וכי הוה קרינן עשרה פסוקי אמר לן אפסיקו מקום שיש תורגמן שאני דתני רב תחליפא בר שמואל לא שנו אלא במקום שאין תורגמן אבל מקום שיש תורגמן פוסק.: מתני׳: אין פורסין על שמע ואין עוברין לפני התיבה ואין נושאין את כפיהם ואין קורין בתורה ואין מפטירין בנביא. ואין עושין מעמד ומושב ואין אומרים ברכת אבלים ותנחומי אבלים וברכת חתנים ואין מזמנין בשם פחות מעשרה ובקרקעות תשעה וכהן ואדם כיוצא בהן.: גמ׳: מה״מ אמר ר׳ חייא בר אבא א״ר יוחנן דאמר קרא {ויקרא כ״ב:ל״ב} ונקדשתי בתוך בני ישראל כל דבר שבקדושה לא יהא פחות מעשרה. מאי משמע דתני ר׳ חייא אתיא תוך תוך כתיב הכא ונקדשתי בתוך בני ישראל וכתיב התם {במדבר ט״ז:כ״א} הבדלו מתוך העדה. ואתיא עדה עדה דכתיב התם {במדבר י״ד:כ״ז} עד מתי לעדה הרעה הזאת מה להלן עשרה אף כאן עשרה.: ואין עושין מעמד ומושב פחות מעשרה.: כיון דבעי למימר עמדו יקרים עמודו שבו יקרים שבו בציר מעשרה לאו אורח ארעא.: ואין אומרים ברכת אבלים וברכת חתנים (וכו׳).: מאי ברכת אבלים ברכת רחבה דא״ר יצחק א״ר יוחנן ברכת אבלים בעשרה ואין אבלים מן המנין ברכת חתנים בעשרה וחתנים מן המנין.: ואין מזמנין על המזון בשם פחות מעשרה (וכו׳).: כיון דבעי למימר נברך לאלהינו בציר מעשרה לאו אורח ארעא.: והקרקעות תשעה וכהן ואדם כיוצא בהן (וכו׳).: מנה״מ. אמר שמואל עשרה כהנים כתובים בפרשה חד לגופיה (וחד למעוטי) ואידך הוי מיעוט אחר מיעוט ואין מיעוט אחר מיעוט אלא לרבות תשעה ישראלים וחד כהן. ואימא חמשה כהנים וחמשה ישראלים קשיא.: ואדם כיוצא בהן.: אדם מי קדוש. אמר רבי אבהו באומר דמי עלי דתניא האומר דמי עלי שמין אותו כעבד ועבד איתקש לקרקעות דכתיב {ויקרא כ״ה:מ״ו} והתנחלתם אותם לבניכם אחריכם לרשת אחוזה.: מתני׳: הקורא בתורה לא יפחות משלשה פסוקים ולא יקרא למתורגמן יותר מפסוק אחד |
