מגילה ב׳Megillah 2

Mishnah

משנה: הַקּוֹרֵא אֶת הַמְּגִילָּה לְמַפְרֵעַ לֹא יָצָא. קְרָאָהּ עַל פֶּה קְרָאָהּ תַּרְגּוּם בְּכָל לָשׁוֹן לֹא יָצָא. אֲבָל קוֹרִין אוֹתָהּ לַלּוֹעֲזוֹת בְּלַעַז. וְהַלּוֹעֵז שֶׁשָּׁמַע אַשּׁוּרִית יָצָא:

MISHNAH: He who reads the Scroll out of order did not fulfill his obligation. If he read it by heart, read it in Aramaic or any language, he did not fulfill his obligation except that one may read to Greek speakers in Greek. The Greek speaker who heard it from Hebrew square script did fulfill his obligation.

Halakhah

הלכה: הַקּוֹרֵא אֶת הַמְּגִילָּה לְמַפְרֵעַ לֹא יָצָא. דִּכְתִיב כִּכְתָבָם. קְרָאָהּ עַל פֶּה לֹא יָצָא. דִּכְתִיב כִּכְתָבָם. קְרָאָהּ תַּרְגּוּם לֹא יָצָא. דִּכְתִיב כִּכְתָבָם. בְּכָל לָשׁוֹן לֹא יָצָא. דִּכְתִיב כִּכְתָבָם וְכִלְשׁוֹנָם.

HALAKHAH: “He who reads the Scroll out of order did not fulfill his obligation.” For it is written, as in their writing. If he read it by heart he did not fulfill his obligation for it is written, as in their writing. If he read it in Aramaic he did not fulfill his obligation for it is written, as in their writing. In any language he did not fulfill his obligation for it is written, in their writing and in their language.

רִבִּי יוֹנָה אָמַר. תַּנָּה נַחְמָן בַּר אָדָא. רִבִּי יוֹסֵה אָמַר. תַּנָּה נַחְמָן סַבָּא. וְהָיוּ. כְּדֶרֶךְ הֲוִיָיתָן יִהְיוּ. תַּנֵּי. אַף בְּהַלֵּל וּבְקִרְיַת שְׁמַע הַמְּגִילָּה כֵן. נִיחָא בִקְרִיאַת הַמְּגִילָּה דִּכְתִיב כִּכְתָבָם. בְּרַם בְּהַלֵּילָא. בְגִין דִּכְתִיב מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ מְהוּלָּל שֵׁם יי. מְהוּלָּל שֵׁם יי מִמִּזְרַח שֶׁמֶשׁ וְעַד מְבוֹאוֹ. מָה אַתְּ שְׁמַע מִינָהּ. אָמַר רִבִּי אָבוּן. עוֹד הִיא אֲמוּרָה עַל סֵדֶר. בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם לְשֶׁעָבַר. לֹא לָנוּ יי לֹא לָנוּ לַדּוֹרוֹת הַלָּלוּ. אָהַבְתִּי כִּי יִשְׁמַע יי לִימוֹת הַמָּשִׁיחַ. אִסְרוּ חַג בַּעֲבוֹתִים לִימוֹת גוֹג וּמָגוֹג. אֵלִי אַתָּה וְאוֹדֶךָּ לְעָתִיד לָבוֹא.

Rebbi Jonah said that Naḥman bar Ada stated; Rebbi Yose said that Naḥman the Old stated: They shall be, they shall be unaltered. We have stated: “The same holds for Hallel and reading of Shema the Scroll.” One understands this for the Scroll since it is written, as in their writing. But for Hallel, since it is written, from sunrise to sunset may the Name of the Eternal be praised? The Name of the Eternal is praised from sunrise to sunset. What can you understand from that? Rebbi Abun said, still it is said in order. When Israel left Egypt, in the past, not for us, Eternal, not for us, in current generations, I loved, truly the Eternal listened to my voice in the days of the Messiah, bind the holiday sacrifice with ropes in the days of Gog and Magog, You are my God and I shall thank You, in the future world.

רִבִּי יּוֹסֵה בְשֵׁם רִבִּי אָחָא רִבִּי זְעוּרָה בְשֵׁם רִבִּי לָעְזָר. וְהִיא שֶׁתְּהֵא כְּתוּבָה בְלַעַז. מָה אֲנָן קַיָימִין. אִם בְּשֶׁהָיְתָה כְתוּבָה אֲשׁוּרִית וְתִירְגְמָהּ בְּלַעַז. הָדָא דְתַנִּינָן בְּכָל לָשׁוֹן. אִם בְּשֶׁהָיְתָה כְתוּבָה בְּלַעַז וְתִירְגְמָהּ אֲשׁוּרִית. הָדָא הִיא דְתַנֵּי. מַה בֵין סְפָרִים לִמְגִילַּת אֶסְתֵּר. אֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִין בְּכָל לָשׁוֹן וּמְגִילַּת אֶסְתֵּר אֵינָהּ נִכְתֶּבֶת אֶלָּא אֲשׁוּרִית. אָמַר רִבִּי שְׁמוּאֵל בַּר סוּסַרְטָּי. תִּיפְתָּר שֶׁהָיְתָה כְתוּבָה גִיגַנְטוֹן. תַּנֵּי שְׁמוּאֵל. טָעָה וְהִשְׁמִיט פָּסוּק אֶחָד וְתִירְגְמוֹ הַמְתַרְגֵּם יָצָא. אֲנָן אָמְרִין. בְּכָל לָשׁוֹן לֹא יָצָא. וְאַתְּ אָמַר הָכֵין. שְׁמוּאֵל כְּדַעִתֵּיהּ. [דִּ]שְׁמוּאֵל אָמַר. הָיְתָה כְתוּבָה כֵהִילְכָתָהּ הַלַּעּוּז יוֹצֵא בָהּ בְּלַעַז. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר. יוֹדֵעַ אֲשׁוּרִית וְיוֹדֵעַ לַעַז יוֹצֵא בָהּ [בְּלַעַז וַ]אֲשׁוּרִית. בְּלַעַז יוֹצֵא בָהּ בְּלַעַז. יוֹדֵעַ אֲשׁוּרִית וְיוֹדֵעַ לַעַז מָהוּ שְׁיּוֹצִיא יְדֵי אֲחֵרִים בְּלַעַז. יָיבֹא כְהָדָא. כָּל שֶׁאֵינוֹ חַיָיב בַּדָּבָר אֵינוֹ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן.

Rebbi Yose in the name of Rebbi Aḥa, Rebbi Ze`ira in the name of Rebbi Eleazar: Only if it was written in Greek. Where do we hold? If it was written in square script and he translated it into Greek, that is what we have stated “in any language.” If it was written in Greek and he translated it into {the language of} square script, that is what was stated, which is the difference between Torah scrolls and the Esther scroll? Only that Torah scrolls may be written in any language but the Esther scroll may only be written in square script. Rebbi Samuel bar Sosartai said, explain it if it was written gignton. Samuel stated: If in error he omitted one verse but the translator translated it, he fulfilled his obligation. We are saying “in any language,” and you are saying so? Samuel follows his opinion [since] Samuel said, if it was written according to its rules the Greek speaker fulfills his obligation in Greek. Rebbi Abbahu in the name of Rebbi Eleazar: If he knows the language of square script and he knows Greek, he fulfills his obligation [in Greek or] in the language of square script. Greek, he fulfills his obligation in Greek. If he knows the language of square script and he knows Greek, may he absolve the public from their obligation in Greek? This shall come following: anybody who is not obligated in a matter cannot not absolve the public of their obligation.

Mishnah

משנה: קְרָאָהּ סֵירוּגִין נִתְנַמְנֵם יָצָא. הָיָה כּוֹתְבָהּ דּוֹרְשָׁהּ וּמַגִּיהָהּ אִם כִּיוֵן לִבּוֹ יָצָא. וְאִם לָאו לֹא יָצָא. הָיְתָה כְּתוּבָה בַּסַּם וּבַסִּיקְרָא וּבַקּוֹמוֹס וּבַקַּנְקַנְתּוֹם עַל הַנְּיָיר וְעַל הַדִּיפְתְּרָא לֹא יָצָא עַד שֶׁתְּהֵא כְּתוּבָה אַשּׁוּרִית עַל הַסֵפֶר בַּדְּיוֹ:

MISHNAH: If he read it piecewise while dozing he fulfilled his obligation. If he wrote it, studied it, corrected it, if he had the intention he fulfilled his obligation. If it was written with a chemical, or vermillion, or gum, or vitriol, on papyrus, or on vellum, he did not fulfill his obligation unless it is written in square letters on a scroll in ink.

Halakhah

הלכה: תַּנֵּי. סֵירוּגִים יָצָא. סֵירוּסִים לֹא יָצָא. סֵירוּגִין קִיטוּעִין. סֵירוּסִין חַד פָּרָה חַד.

HALAKHAH: It was stated: Piecewise, he fulfilled his obligation. Transposed, he did not fulfill his obligation. Piecewise means in pieces. Transposed, one minus one.

אמַר רִבִּי חַגַּי. סֵירוּגִים וַחֲלוֹגְלוּגוֹת וּמִי גָדוֹל בְּחָכְמָה אוֹ בַשָּׁנִים אִיצְרָכַת לַחֲבֵרַיָיא. אָמְרוּן. נִיסּוֹק נִישְׁאוֹל לְבֵית רִבִּי. סַלְקוֹן מִישְׁאוֹל וְאָמְרוּן. יָצָאת שִׁפְחָה מִשֶּׁלְבֵּית רִבִּי. אָמְרָת לָהֶם. הִיכָּנְסוּ לִשְׁנַיִם. אָמְרוּן. יֵיעוֹל פַּלָּן קָמַי. יֵיעוֹל פַּלָּן קָמַי. שָׁרוֹן עָלִין קִטְעִין קִטְעִין. אָמְרָה לָהֶם. לָמָּה אַתֶּם נִכְנָסִין סֵירוּגִין סֵירוּגִין. חַד רִבִּי הֲוָה טָעִין פַּרְחִינִין וְנָפְלוּן מִינֵּיהּ. אָמְרָה לֵיהּ. רִבִּי. נִתְפָּזְרוּ חֲלֹגְֹלוּגֶיךָ. אָמְרָה לָהּ. אָתְיָּיא מְטַאְטֵא. וְאַייתַת אַלְבִּינָה.

Rebbi Ḥaggai said, the colleagues did know neither what חֲלוֹגְלוּגוֹת,סֵירוּגִין, means nor “who is superior, in wisdom or in years?” They said, let us go and ask in the house of Rebbi. They went to ask; a slave girl from the house of Rebbi came out and told them, enter in pairs. Each one said, that one should enter before me. They started to enter one by one. She said to them, why do you enter in סֵירוּגִין? One rabbi was carrying purslain; it fell from him. She said to him, Rabbi, your חֲלוֹגְלוּגוֹת are dispersed. She said to her, bring a broom; she brought a willow-broom.

רִבִּי מָנָא אָמַר בְּשֵׁם רִבִּי יוּדָה שֶׁאָמַר מִשֵּׁם רִבִּי יוֹסֵה הַגָּלִילִי. הִפְסִיק בָּהּ כְּדֵי לִקְרוֹת אֶת כּוּלָּהּ לֹא יָצָא יְדֵי חוֹבָתוֹ. רִבִּי בָּא רַב יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי מָנָא שֶׁאָמַר מִשֵּׁם רִבִּי יְהוּדָה שֶׁאָמַר מִשֵּׁם רִבִּי יוֹסֵי הַגָּלִילִי. הִפְסִיק בָּהּ. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. אַף בַּהַלֵּל וּבַמְּגִילָּה כֵן. אָבָּא בַּר חוּנָא וְרַב חִסְדָּא הֲווֹן יָתְבִין אָמְרִין. אַף בִּתְקִיעוֹת כֵּן. סַלְקוֹן לְבֵית רִבִּי וּשְׁמָעוּן רַב חוּנָה בְשֵׁם רַב. אֲפִילוּ שְׁמָעָן עַד תֵּשַׁע שָׁעוֹת יָצָא. אָמַר רִבִּי זְעוּרָה. עַד דַּאֲנָא תַמָּן אִיצְרָכַת לִי. סָלְקִית לָהָכָא שְׁמָעִית דְּאָמַר רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ שְׁמָעָן כָּל הַיּוֹם יָצָא וְהוּא שֶׁשְּׁמָעָן עַל סֶדֶר. רִבִּי יוֹסֵה בָעֵי. הָיָה זֶה צָרִיךְ לִפְשׁוּטָה רִאשׁוֹנָה וְזֶה צָרִיךְ לִפְשׁוּטָה אַחֲרוֹנָה. תְּקִיעָה אַחַת מוֹצִיאָה יְדֵי שְׁנֵיהֶן. רִבִּי בּוּן בַּר חִיָיה בָעֵי. כְּגוֹן קִרְיַת שְׁמַע וּבִרְכוֹתֶיהָ. הִיא וְלֹא בִרְכוֹתֶיהָ. בִּרְכוֹתֶיהָ וְלֹא הִיא. הִפְסִיק שְׁלִישָׁהּ וְחָזַר וְהִפְסִיק שְׁלִישָׁהּ. וּבְקוֹרֵא מְשַׁעֲרִים וְּבְכָל אָדָם מְשַׁעֲרִים. אָמַר רִבִּי מַתַּנְיָה. לֹא מִסְתַּבְּרָא בַּקּוֹרֵא.

Rebbi Mana said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty. Rebbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rebbi Mana who said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean, “if one interrupted.”. Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: The same applies to Hallel and the Esther Scroll. Abba bar Rav Huna and Rav Ḥisda sat together and said, the same rule applies to blowing the Shofar. They went up to (Rebbi’s) <rav’s> Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rebbi Ze`ira said: When I was there, this was a problem for me. When I came here, I heard Rebbi Yasa in the name of Rebbi Joḥanan: Even if one heard it during an entire day, one has fulfilled one’s obligation. But only if one heard it in the correct order. Rebbi Yose investigated: If one needed to hear the initial simple tone and another one the final simple tone, one blow of the Shofar serves the requirements of both of them. Rebbi Abun bar Ḥiyya investigated: The recitation of Shema` with its benedictions, the recitation of Shema` without its benedictions, its benedictions without it? If he interrupted after a third, interrupted after a second third? Does one estimate by the reader’s speed or by the average speed of all men? Rebbi Mattaniah said, is it not reasonable by the reader’s?

מְנַשְּׁה הֲוָה יְתִיב קוֹמֵי רִבִּי זְעוּרָה וְאִינַמְנַם. אֲמַר לֵיהּ. חֲזוֹר לָךְ דְּלָא כָוְונִית.

Menasheh was sitting before Rebbi Ze`ira and was dozing. He said to him, repeat because I did not concentrate.

הָיָה כּוֹתְבָהּ. הָדָא אָמְרָה שֶׁהוּא מּוּתָּר בַּעֲשִׂיַּית מְלָאכָה. נֹאמַר. בְּאַרְבָּעָה עָשָׂר בַּכַּרַכִים. וְדוֹרְשָׁהּ. וּבִלְבַד שֶׁלֹּא יַפְלִיג עַצְמוֹ לְעִינְיָינוֹת אֲחֵרִים. וּמַגִּיהָהּ. תַּנֵּי. אֵין מְדַקְדְּקִין בָּטָעִיוֹתֶיהָ. רִבִּי יִצְחָק בַּר אַבָּא בַּר מְחַסְּיָה וְרַב חֲנַנְאֵל הֲווֹן יְתִיבִין קוֹמֵי רַב. חַד אָמַר יְהוּדִים. וְחַד אָמַר יְהוּדִיִים. וְלֹא חָזַר חַד מִינְּהוֹן. רִבִּי יוֹחָנָן הֲוָה קָרִי כוּלָּהּ יְהוּדִים. רִבִּי חֶלְבּוֹ רַב יִרְמְיָה בְשֵׁם רַב. כָּתוּב אֶחָד אוֹמֵר סֵפֶר. וְכָתוּב אַחֵר אוֹמֵר אִיגֶרֶת. הָא כֵיצַד. קַל הִיקִילּוּ בִּתְפִירָתָהּ. שֶׁאִם תָּפַר בָּהּ שְׁנַיִם אוֹ שְׁלשָׁה תַכִּים שֶׁהִיא כְשֵׁירָה.

“If he wrote it,” this implies that work is permitted. Should we say on the Fourteenth, in walled cities? “Studied it,” only he should not let his mind wander to other topics. “He corrected it.” It was stated: one is not explicit about its mistakes. Rebbi Isaac bar Abba from Mehasia and Rebbi Ḥananel were sitting before Rav. One said, Yehudim. And the other one said, Yehudiim, and neither of them changed his opinion. Rebbi Joḥanan was reading always “Yehudim”. Rebbi Ḥelbo, Rav Jeremiah in the name of Rav: One verse says “book”, another verse says “letter.” How is this? They made it light for sewing. They were lenient regarding its sewing, that if he stitched two or three stitches it is qualified.