sections

“We have learned by tradition that herein are thirteen sections seen, and they all proceed from the thirteen fountains of excellent oil, of the parts of the holy beard of the Ancient of the Ancient Ones.

If one was reading in the Torah [the section of the Shema] and the time for its recital arrived, if he directed his heart [to fulfill the mitzvah] he has fulfilled his obligation, but if not he has not fulfilled his obligation. In the breaks [between sections] one may give greeting out of respect and return greeting; in the middle [of a section] one may give greeting out of fear and return it, the words of Rabbi Meir. Rabbi Judah says: in the middle one may give greeting out of fear and return it out of respect, in the breaks one may give greeting out of respect and return greeting to anyone.

These are the breaks between the sections: between the first blessing and the second, between the second and “Shema,” between “Shema” and “And it shall come to pass if you listen” between “And it shall come to pass if you listen” and “And the Lord said” and between “And the Lord said” and “Emet veYatziv” (true and firm). Rabbi Judah says: between “And the Lord said” and “Emet veYatziv” one should not interrupt. Rabbi Joshua ben Korhah said: Why was the section of “Shema” placed before that of “And it shall come to pass if you listen”? So that one should first accept upon himself the yoke of the Kingdom of Heaven and then take upon himself the yoke of the commandments. Why does the section of “And it shall come to pass if you listen” come before that of “And the Lord said”? Because “And it shall come to pass if you listen” is customary during both day and night, whereas [the section] “And the Lord said” is customary only during the day.

A partition of reeds: if between one reed and another there are less than three handbreadths, [the space] through which a kid (young goat) could enter, it counts as a [legally effective] partition. A [stone] fence which has been broken through up to [the length of] ten cubits, [the breach] is [regarded] as a doorway; more than that, opposite the breach it is prohibited [to sow seeds]. If there were many breaches in the fence, if that which remains standing exceeds that which is broken through, it is permitted [to sow there]. But if the breached sections exceed those which remain standing, it is forbidden [to sow opposite the breaches.]

These are they [the six additional benedictions]: Zikhronot, Shofarot, “In my distress I called to the Lord and He answered me” (Psalm 120), “I turn my eyes to the mountains” (Psalm 121).“Out of the depths I call you, O Lord” (Psalm 130), “A prayer of lowly man when he is faint” (Psalm 102). Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite [the following]: “If there is famine in the land, if there is pestilence” (I Kings 8:37), “The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah 14). And he ends each [of the additional six] sections with its appropriate concluding benediction.

On Pesah we read from the portion of the festivals in Leviticus (Torat Kohanim) (Leviticus 23:4). On Shavuot, “Seven weeks” (Deuteronomy 16:9). On Rosh Hashanah “On the seventh day on the first of the month” (Leviticus 23:2. On Yom Hakippurim, “After the death” (Leviticus. On the first day of the Festival [of Sukkot] they read from the portion of the festivals in Leviticus, and on the other days of the Festival [of Sukkot] the [sections] on the offerings of the Festival.

An oven which came cut up in sections from the craftsman's house and he made for it hoops and put them on it, it is clean. If it contracts impurity, and then he removed its hoops it is clean. If he put them back on, it is still clean. If he plastered it with clay, it becomes susceptible to impurity and there is no need to heat it since it was once heated.

If an earring was shaped like a pot at its bottom and like a lentil at the top and the sections fell apart, the pot-shaped section is susceptible to impurity because it is a receptacle, while the lentil shaped section is susceptible to impurity in itself. The hooklet is clean. If the sections of an ear-ring that was in the shape of a cluster of grapes fell apart, they are clean.

If an earring was shaped like a pot at its bottom and like a lentil at the top and the sections fell apart, the pot-shaped section is susceptible to impurity because it is a receptacle, while the lentil shaped section is susceptible to impurity in itself. The hooklet is clean. If the sections of an ear-ring that was in the shape of a cluster of grapes fell apart, they are clean.

The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.

[The shell of] a roasted egg [is considered connected] until it is cracked. That of a hard-boiled egg [is considered connected] until it is entirely broken up. A marrow-bone serves as connected until it is wholly crushed. A pomegranate that has been divided into sections is connected until it has been knocked with a stick. Similarly, loose stitches of laundrymen or a garment that had been stitched together with threads of kilayim, are connected until one begins to loosen them.

Rebbi Ismael did formulate: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sages all are severe. You can realize that this is so since we have stated (Mishnah Sanhedrin 11:5): “If he says there is no obligation of Tefillin against the words of the Torah he is not criminally liable. If he says that Tefillin have five sections, to add to the words of the Sages, he is guilty.” Rebbi Ḥananiah, the son of Rebbi Ada, in the name of Rebbi Tanḥum the son of Rebbi Ḥiyya: The words of the Sages carry more weight than those of the prophets, since it is written (Micah 2:6): “Do not preach, they preach; Do not preach to those, that shame does not reach you.” And it is written (Micah 2:11) “I shall preach to you for wine and liquor.” The relation of prophet and scholar can be compared to the case of a king who sent two of his palmatars to a province. About one of them he wrote, if he does not show you my seal and σημαντήθιον, do not believe him. About the other one he wrote, even if he does not show you my seal, believe him without seal and σημαντήθιον. So about a prophet is written (Deut. 13:2) “He gives you a sign or miracle.” But here it is written (Deut. 17:11): “According to the teachings that they will teach you”.

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them. “I am the Eternal, your God.” - “Hear, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah. “Honor your father and mother” - “So that your days and the days of your children should increase.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.

There it was stated (Tamid Mishnah 5:1): “The official in charge told them: recite one benediction! and they recited one benediction.” What benediction did they recite? Rav Mattanah in the name of Samuel: that is the benediction for the Torah. “Then they recited the Ten Commandments and the three sections of Shema‘.” Rebbi Ammi in the name of Rebbi Simeon ben Laqish: that means that the benedictions are no obstacle. Rebbi Abba said: From here you cannot draw any inference because the Ten Commandments contain the essence of Shema‘. Rav Mattanah and Rebbi Samuel ben Naḥman both say that it would have been logical to require that the Ten Commandments should be recited every day. Why does one not recite them? Because of the arguments of the Christians, that they should not say that only these were given to Moses at Sinai.

MISHNAH: If someone was reading in the Torah at the time of recital, if he read with intention he fulfilled his duty, otherwise he did not fulfill his duty. Between the sections, one greets people out of respect and answers their greetings. In the middle of a section one may greet because of fear and answer, the words of Rebbi Meïr. Rebbi Yehudah says: in the middle of a section one may greet out of fear and answer for respect, between sections one greets for respect and answers greetings from everybody.

MISHNAH: If someone was reading in the Torah at the time of recital, if he read with intention he fulfilled his duty, otherwise he did not fulfill his duty. Between the sections, one greets people out of respect and answers their greetings. In the middle of a section one may greet because of fear and answer, the words of Rebbi Meïr. Rebbi Yehudah says: in the middle of a section one may greet out of fear and answer for respect, between sections one greets for respect and answers greetings from everybody.

New Section. “Between the sections one greets people out of respect, and answers them.” Why does one answer, out of fear or to show respect? We may hear it from this: “In the middle of a section one may greet because of fear and answer (for respect), the words of Rebbi Meïr.” Hence, in the prior case one may ask because of respect and answer out of respect. “In the middle of a section one may greet because of fear and answer, the words of Rebbi Meïr.” For what does one answer, out of fear or to show respect? We may hear it from this: “Rebbi Yehudah says: in the middle of a section one may greet out of fear and answer for respect.” Hence, in the first case one asks because of fear and answers because of fear.

MISHNAH: The following are “between the sections”: between the first benediction and the second, between the second and Shema‘, between Shema‘ and (Deut. 11:13) “it shall be when you will really listen”, between “it shall be when you will really listen” and (Num. 15:37) “the Eternal spoke”. Between “the Eternal spoke” and “true and outstanding”. Rebbi Yehudah said, between “the Eternal spoke” and “true and outstanding” one may not interrupt.

HALAKHAH: Rebbi Ḥanina said, One says, a large candelabra, but the other says, a small candelabra; he is liable since we have stated: “One swears only on matters of measure, or weight, or count.” Rebbi Abba bar Mamal said, explain it if it was a candelabra composed of sections. One says, a large belt; the other says, a small belt. Rebbi Ḥiyya stated something but we do not know what he stated. If you say “liable”, a Mishnah disagrees, as we have stated: “One swears only on matters of measure, or weight, or count.” If you say “not liable”, a Mishnah disagrees, as we have stated: “If one says the adult one and the other says the underage one, let the seller swear that he sold the underage one. If both say that they do not know, they shall split.”

Between the sections, he may greet a man out of respect for him and return a salutation ; but in the middle [of the sections] he may greet a man because of fear for him and return a salutation. These are the words of R. Meir.

Between the sections, he may greet a man out of respect for him and return a salutation ; but in the middle [of the sections] he may greet a man because of fear for him and return a salutation. These are the words of R. Meir.

R. Judah says: In the middle, he may greet a man because of fear for him, and return a salutation out of respect ; and between the sections, he may greet a man out of respect for him and return the salutation of any person.

II. The following are "between the sections" : Between the first benediction and the second ; between the second and "Hear, O Israel" ; between "Hear, O Israel" and "And it shall come to pass if ye shall hearken" ; between "And it shall come to pass if ye shall hearken" and "And the Lord spake" ; between "And the Lord spake" and "True and firm."

Between the sections he may greet a man out of respect for him and return a salutation.

He may return a salutation ; but on what ground ? If it is supposed out of respect, since he is allowed to greet, surely he ought to be permitted to respond ! But [the meaning is], He greets a man out of respect, and returns a salutation to any person. Consider the sequel : In the middle [of the sections] he may greet a man because of fear for him and return the salutation. On what ground may he respond ?

If it is supposed because of fear, since he is allowed to greet, surely he ought to be permitted to respond ! But [the meaning is. He may return the salutation] out of respect. But that is the view of. R. Judah! For our Mishnah states: R. Judah says : In the middle of a section, he may greet a man because of fear for him and return a salutation out of respect ; and between the sections, he may greet a man out of respect and return the salutation of any person!

[The text of the Mishnah] is defective and should read thus : "Between the sections, he may greet a man out of respect for him, and there is no need to state that he may return the salutation ; and in the middle [of the sections], he may greet a man because of fear for him, and there is no need to state that he may return a salutation. These are the words of R. Meir. R. Judah says : In the middle, he may greet [[fol. 14a.]] because of fear and return a salutation out of respect;

[The text of the Mishnah] is defective and should read thus : "Between the sections, he may greet a man out of respect for him, and there is no need to state that he may return the salutation ; and in the middle [of the sections], he may greet a man because of fear for him, and there is no need to state that he may return a salutation. These are the words of R. Meir. R. Judah says : In the middle, he may greet [[fol. 14a.]] because of fear and return a salutation out of respect;

and between the sections he may greet out of respect and return the salutation of any person."

There is a teaching to the same effect : If one is reading the Shema', and his teacher or one greater than himself meet him, between the sections he may greet him out of respect, and there is no need to state that he may return a salutation; and in the middle [of the sections], he may greet one because of fear, and there is no need to state that he may return a salutation. These are the words of R. Meir. R. Judah says : In the middle, he may greet because of fear and return a salutation out of respect ; and between the sections, he may greet out of respect and return the salutation of any person.

There is a teaching to the same effect : If one is reading the Shema', and his teacher or one greater than himself meet him, between the sections he may greet him out of respect, and there is no need to state that he may return a salutation; and in the middle [of the sections], he may greet one because of fear, and there is no need to state that he may return a salutation. These are the words of R. Meir. R. Judah says : In the middle, he may greet because of fear and return a salutation out of respect ; and between the sections, he may greet out of respect and return the salutation of any person.

There is a teaching to the same effect : If one is reading the Shema', and his teacher or one greater than himself meet him, between the sections he may greet him out of respect, and there is no need to state that he may return a salutation; and in the middle [of the sections], he may greet one because of fear, and there is no need to state that he may return a salutation. These are the words of R. Meir. R. Judah says : In the middle, he may greet because of fear and return a salutation out of respect ; and between the sections, he may greet out of respect and return the salutation of any person.

Rab Sheshet quoted the following in objection ; Between the sections one may greet out of respect and return a salutation !

The following are between the sections, etc.

so that there are two sections of valid skhakh in the middle, and thus a valid sukkah is formed in the middle.

2) Since he says: "Praise Him, servants of the Lord" (Psalms 113:1) and they respond Halleluyah, it may be deduced that if an adult recites [the Hallel] for one the latter responds Halleluyah. 3) Since he says: "Give thanks to the Lord" (Psalms 118), and they respond, "Give thanks unto the Lord," it may be inferred that it is a mitzvah to respond with the beginning of sections. (So it was also stated; R. Hanan b. Raba ruled: It is a mitzvah to respond with the beginning of the sections.)

2) Since he says: "Praise Him, servants of the Lord" (Psalms 113:1) and they respond Halleluyah, it may be deduced that if an adult recites [the Hallel] for one the latter responds Halleluyah. 3) Since he says: "Give thanks to the Lord" (Psalms 118), and they respond, "Give thanks unto the Lord," it may be inferred that it is a mitzvah to respond with the beginning of sections. (So it was also stated; R. Hanan b. Raba ruled: It is a mitzvah to respond with the beginning of the sections.)

On Pesah we read from the portion of the festivals in Leviticus (Torat Kohanim) (Leviticus 23:4). On Shavuot, “Seven weeks” (Deuteronomy 16:9). On Rosh Hashanah “On the seventh day on the first of the month” (Leviticus 23:23). On Yom Hakippurim, “After the death” (Leviticus 16). On the first day of the Festival [of Sukkot] they read from the portion of the festivals in Leviticus, and on the other days of the Festival [of Sukkot] the [sections] on the offerings of the Festival.

When R. Dimi came, he said, Eighteen curses did Isaiah pronounce upon Israel, and he was not satisfied until he had spoken against them this passage, "The child shall behave himself proudly against the elder, and the base against the honourable" (Is. iii. 5). Eighteen curses, what are they? As it is written, "For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah stay and staff, the whole stay of bread and the whole stay of water; the mighty man and the man of war; the judge and the prophet and the diviner and the elder; the captain of fifty and the man of influence, and the counsellor, and the wise among artificers, and the instructed whisperer. And I will give children to be their princes and suckers out shall rule over them, etc." (Is. iii. 1-4) "Stay"—these are the learned in the Law, "staff"—these are the learned in Mishnah, e.g., R. Jehudah ben Tema and his fellows. R. Papa and our Rabbis differ in respect of this. One says, there are six hundred divisions of Mishnah, and another says there are seven hundred divisions of Mishnah. "The whole stay of bread"—these are the learned in Talmud, as it is said, "Come, eat ye of my bread, and drink of the wine which I have mingled" (Prov. ix. 5). "And the whole stay of water"—these are the learned in Agadah, who draw out the heart of man like water by means of Agadah. "The mighty man"—this is the man learned in oral tradition. "And the man of war"—this is he who knows how to handle matters in the battle of the Law. "The judge"—this is a magistrate who gives true decisions faithfully. "The prophet"—this is what the word itself conveys. "The diviner"—this is a king, as it is said, "Divination is in the lips of the king" (Prov. xvi. 10). "The elder"—this is he who is worthy to sit as a teacher presiding over an Academy. "Captain of fifty"—do not read "captain of fifty," but captain of fifths. This is he who knows how to handle matters in the five sections of the Law. There is another explanation of "Captain of fifty" according to R. Abohu; for R. Abohu says, Hence we learn that an interpreter is not appointed over the congregation, who is less than fifty years old. "And the man of influence"—this is he on whose account his generation has influence above in the courts of heaven, e.g., R. Chănina ben Dosa, or below on earth, e.g., R. Abohu in the household of Caesar. "The counsellor"—one who knows how to intercalate years and to fix months. "And the wise"—this is the disciple who makes his teachers wise. "Artificers"—at the time that he is unfolding the words of the Law, all are made like deaf men. "And instructed"—this is he who draws instruction from the heart of a matter. "Whisperer"—this is he to whom it is fitting to impart the words of the Law, which is given in a whisper. "And I will give children to be their princes." What is the meaning of the words, "And I will give children to be their princes"? R. El'azar said, These are the children of men who are empty of good works. "And suckers out shall rule over them." R. Papa bar Jacob said, Foxes, sons of foxes. And he was not satisfied, until he had said to them, "The child shall behave himself proudly against the elder, and the base against the honourable" (Is. iii. 5). These are the children of men who are empty of good works. They shall behave themselves proudly against him who is filled with good works as a pomegranate. "And the base against the honourable." Let him come, to whom heavy sins are like light, and behave himself proudly against him to whom light are like heavy.