verses

Is it to be supposed because the initial letter of the verses follows the alphabetical order? Then let him recite Psalm cxix. which contains an eight-fold alphabetical order!

[not translated: and they are all (the verses mentioned there) written on His arm]

We set these verses one against the other and conclude there is no contradiction ; because the former passage refers to those children who continue in their fathers' ways, and the latter to those who do not continue in their fathers' ways.

They said : Yes, in the Book of Deuteronomy R. Judah does use this method of deduction; but the consecutive verses [quoted above] are required for another teaching of R. Joshua b. Levi who says : Whoever teaches his son Torah, the Scriptures ascribe it to him as though he had received it from Mount Horeb ; as it is said, "Thou shalt make them known unto thy children and thy children's children" (Deut. iv. 9) and it continues, "The day that thou stoodest before the Lord thy God in Horeb" (ibid. v. 10).

GEMARA Our Rabbis have taught : If a man was standing in the Tefillah and recollects that he is a Ba'al Keri, he should not interrupt [his prayer] but shorten it. If he was reading in the Torah and recollects that he is a Ba'al Keri, he should not interrupt and go away, but should continue reading with hurried pronunciation of the words. R. Meir says : A Ba'al Keri is not permitted to read more than three verses in the Torah.

R. Hannina the Bible-teacher sat before R. Jannai ; as he sat he said, "The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah." He said to him, "Go out and read thy Bible verses in the street, for the Halakah is not in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah."

Rab Hamma b. R. Hannina said : Were it not for the following three verses, the feet of the enemies of Israel would give way under them;

Rab Huna b. Ammi stated that R. Pedat said in the name of R. Johanan : He who sees a dream and his soul is depressed should go and have it interpreted in the presence of three. He should have it interpreted ! But Rab Hisda has said : An uninterpreted dream is like an unread letter ! Nay, but say : He should have it turned into good in the presence of three. He should assemble three men and say to them, "I have seen a good dream" ; and they should say to him, "Good it is and may it be good. May the All-merciful turn it to good ; seven times may it be decreed concerning thee from Heaven that it should be good, and may it be good." Then they should recite three verses in which the word hapak "turn" occurs, three in which padah "redeem" occurs, and three in which shalom "peace" occurs.

Three verses in which "turn" occurs — "Thou didst turn for me my mourning into dancing ; Thou didst loose my sackcloth and gird me with gladness" (Ps. xxx. 12); "Then shall the virgin rejoice in the dance, and the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow" (Jer. xxxi. 12); "Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee" (Deut. xxiii. 6).

Three verses in which the word "redeem" occurs — "He hath redeemed my soul in peace so that none came nigh me" (Ps. Iv. 19) ; "And the redeemed of the Lord shall return and come with singing unto Zion...and sorrow and sighing shall flee away" (Is. 35:10) ; "And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel?... So the people rescued [padah] Jonathan, that he died not" (I Sam. xiv, 45).

Three verses in which the word "peace" occurs — "Peace, peace, to him that is far off and to him that is near, saith the Lord that createth the fruit of the lips ; and I will heal him" (Is. lvii. 19) ; "Then the spirit clothed Amasai, who was chief of the captains : Thine are we, David, and on thy side, thou son of Jesse ; peace, peace be unto thee, and peace be to thy helpers; for thy God helpeth thee" (I Chron. xii. 18); "Thus ye shall say, All hail! and peace be both unto thee, and peace be to thy house, and peace be unto all that thou hast" (I Sam. xxv. 6).

[They said to Bar Hedja] : We were made to read in our dream the words "Go thy way, eat thy bread with joy" (Eccles, ix. 7). To Abbai he said : Thy business will prosper and thou wilt eat and drink and read Scriptural verses from the joy of thy heart. To Raba he said : Thy business will fail, thou wilt slaughter [cattle] but not eat, and thou wilt drink and read Scriptural verses to banish thy dread.

[They said to Bar Hedja] : We were made to read in our dream the words "Go thy way, eat thy bread with joy" (Eccles, ix. 7). To Abbai he said : Thy business will prosper and thou wilt eat and drink and read Scriptural verses from the joy of thy heart. To Raba he said : Thy business will fail, thou wilt slaughter [cattle] but not eat, and thou wilt drink and read Scriptural verses to banish thy dread.

One who has a slave, a woman, or a minor read [the Hallel] to him, he must repeat after them what they say, and a curse be upon him. If an adult recited to him, he repeats after him [only] Halleluyah. In a place where the custom is to repeat [verses], he should repeat; Where the custom is] to say them only once, he should say them once. [Where the custom is] to recite a blessing afterwards, he should recite the blessing afterwards. Everything is dependent on local custom.

Since he says, "Please O Lord, send now prosperity," and they respond " Please O Lord, send now prosperity,"from here it may be inferred that if he wants to double [the verses] he may. Since he says, "Blessed be he that comes" and they answer, "In the name of the Lord" from here it may be inferred that he who hears is like one who responded

R. Huna pointed out a discrepancy between verses: It is written, “For the spirit of harlotry has led them astray” (Hosea 4:12) but is it not also written, [For the spirit of harlotry] is within them” (Hosea 5:4)? First it only causes them to err, but ultimately it enters into them.

R. Yohanan said, Were it not for following three Scriptural verses, the feet of the enemies of Israel would have sunk. One is the verse, “And her that I have afflicted”; the other is the verse, “Behold, as the clay in the potter’s hand, so are you in My hand, O House of Israel” (Jeremiah 18:6); and the third, “And I will take away the heart of stone out of your flesh, and I will give you a heart of flesh” (Ezekiel 36:26).

How do these verses bear out the idea?

It has been said above: "R. Eliezer said, it gets sweetened in the clouds"—whence did he derive this? He derived it in the way reported by R. Isaac b. Joseph in the name of R. Johanan: In one passage we find it written (Ps., 18.12): "darkness (ḥeshkat) of waters," in another we find (II Sam., 22.12): "gathering (ḥashrat) of waters"; take the kaf (of ḥeshkat) and add it to the resh (in ḥashrat) and then read hakshārat (=improvement) of waters. What use does R. Joshua make of these two verses? He explains the matter on the basis of what was later reported by R. Dimi who, upon returning from Palestine to Babylon, said that the Palestinians used to say: when the clouds are dark they contain much water, but when they are light they contain little water.

R. Naḥman b. R. Ḥisda discoursed: What message did the Synhedrin of the Hewn-Stone-Hall send to Ḥoni the Circle-drawer? (They expounded to him the verses) (Job, 22. 28-30): "Thou shalt also decree a thing and it shall be established unto thee, and light shall shine upon thy ways. When they cast thee down, thou shalt say: 'There is lifting up'; for the humble person He saveth. He shall deliver even him that is not innocent, yea, thou shalt be delivered through the cleanness of thy hands."—"Thou shalt also decree a thing, and it shall be established unto thee," that is, thou hast decreed here below and the Holy One, blessed be He, established thy decree there above.—"And light shall shine upon thy ways," that is, a generation that was in gloom, thou hast brightened by thy prayer—"When they cast thee down, thou shalt say: 'There is lifting up'", that is, a generation that was cast down, thou hast lifted up by thy prayer. "For the humble person He saveth," that is, a generation whose eyes drooped down, thou hast saved by thy prayer. "He shall deliver even him that is not innocent," that is, a generation that is not innocent, thou hast saved by thy prayer. "Yea, thou shalt be delivered through the cleanness of thy hands," that is, through the work of thy clean hands.

3. On the first day of the week they read Genesis, 1, verses 1-8; on the second, verses 6-13; on the third, verses 9-19; on the fourth, verses 14-23; on the fifth, verses 20-31; on the sixth, verses 24-31, and chapter 2, verses 1-3. A long portion was divided between two men, and a short one was read by one. This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart in the manner one recites for himself the Shema'. On Fridays the assemblage in the synagogues for the afternoon prayer did not take place, because the time was needed for preparations in honor of the Sabbath.

3. On the first day of the week they read Genesis, 1, verses 1-8; on the second, verses 6-13; on the third, verses 9-19; on the fourth, verses 14-23; on the fifth, verses 20-31; on the sixth, verses 24-31, and chapter 2, verses 1-3. A long portion was divided between two men, and a short one was read by one. This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart in the manner one recites for himself the Shema'. On Fridays the assemblage in the synagogues for the afternoon prayer did not take place, because the time was needed for preparations in honor of the Sabbath.

3. On the first day of the week they read Genesis, 1, verses 1-8; on the second, verses 6-13; on the third, verses 9-19; on the fourth, verses 14-23; on the fifth, verses 20-31; on the sixth, verses 24-31, and chapter 2, verses 1-3. A long portion was divided between two men, and a short one was read by one. This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart in the manner one recites for himself the Shema'. On Fridays the assemblage in the synagogues for the afternoon prayer did not take place, because the time was needed for preparations in honor of the Sabbath.

3. On the first day of the week they read Genesis, 1, verses 1-8; on the second, verses 6-13; on the third, verses 9-19; on the fourth, verses 14-23; on the fifth, verses 20-31; on the sixth, verses 24-31, and chapter 2, verses 1-3. A long portion was divided between two men, and a short one was read by one. This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart in the manner one recites for himself the Shema'. On Fridays the assemblage in the synagogues for the afternoon prayer did not take place, because the time was needed for preparations in honor of the Sabbath.

3. On the first day of the week they read Genesis, 1, verses 1-8; on the second, verses 6-13; on the third, verses 9-19; on the fourth, verses 14-23; on the fifth, verses 20-31; on the sixth, verses 24-31, and chapter 2, verses 1-3. A long portion was divided between two men, and a short one was read by one. This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart in the manner one recites for himself the Shema'. On Fridays the assemblage in the synagogues for the afternoon prayer did not take place, because the time was needed for preparations in honor of the Sabbath.

3. On the first day of the week they read Genesis, 1, verses 1-8; on the second, verses 6-13; on the third, verses 9-19; on the fourth, verses 14-23; on the fifth, verses 20-31; on the sixth, verses 24-31, and chapter 2, verses 1-3. A long portion was divided between two men, and a short one was read by one. This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart in the manner one recites for himself the Shema'. On Fridays the assemblage in the synagogues for the afternoon prayer did not take place, because the time was needed for preparations in honor of the Sabbath.

3. On the first day of the week they read Genesis, 1, verses 1-8; on the second, verses 6-13; on the third, verses 9-19; on the fourth, verses 14-23; on the fifth, verses 20-31; on the sixth, verses 24-31, and chapter 2, verses 1-3. A long portion was divided between two men, and a short one was read by one. This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart in the manner one recites for himself the Shema'. On Fridays the assemblage in the synagogues for the afternoon prayer did not take place, because the time was needed for preparations in honor of the Sabbath.

On the first day of the week they read Genesis, 1, verses 1-8. It was taught: The portion "In the beginning" (Gen., 1. 1-5) was divided between two readers, but the portion "Let there be a firmament" (ibid., 6-8) was read by one. It is quite correct that "Let there be a firmament" should be recited by one, because it contains only three verses, but how could "In the beginning," which has only five verses, be divided into two? Was it not taught in a Mishnah that no one who is called up to read in the Torah should read less than three verses? Rab answered this by declaring that the second reader goes back (repeats verse 3), while Samuel said that he divides the third verse into two halves. Why does Rab advise to go back instead of dividing? Because he holds that we must not divide any verse that has not been divided by Moses. Samuel, however, holds that we may divide. But did not R. Ḥanina, the Bible teacher, say: I had much difficulty with R. Ḥanina the Great, who did not allow me to divide a verse in two, except for little school children, because it was for educational purposes? Answer: Samuel is of the opinion that as division was allowed for children by reason of necessity, it is allowed here also by reason of necessity. But why does Samuel insist upon division, instead of advising to go back? Because of the apprehension that those who come in or leave the synagogue (while the third verse is being read) will misjudge the situation. An objection was raised from the following: A portion containing six verses must be divided between two readers, but if it contains only five verses, it should all be read by one person. If, however, the first reader reads only three, the second should read the two remaining verses and an additional verse from the immediately following portion. Others, however, say that the second reader must take three additional verses from the following portion, because one should never begin a portion unless he reads at least three verses. Now (according to Rab who advises to go back), this Baraita, too, ought to teach that the second reader should go back? Answer: This Baraita offers an entirely different case, where the second reader

On the first day of the week they read Genesis, 1, verses 1-8. It was taught: The portion "In the beginning" (Gen., 1. 1-5) was divided between two readers, but the portion "Let there be a firmament" (ibid., 6-8) was read by one. It is quite correct that "Let there be a firmament" should be recited by one, because it contains only three verses, but how could "In the beginning," which has only five verses, be divided into two? Was it not taught in a Mishnah that no one who is called up to read in the Torah should read less than three verses? Rab answered this by declaring that the second reader goes back (repeats verse 3), while Samuel said that he divides the third verse into two halves. Why does Rab advise to go back instead of dividing? Because he holds that we must not divide any verse that has not been divided by Moses. Samuel, however, holds that we may divide. But did not R. Ḥanina, the Bible teacher, say: I had much difficulty with R. Ḥanina the Great, who did not allow me to divide a verse in two, except for little school children, because it was for educational purposes? Answer: Samuel is of the opinion that as division was allowed for children by reason of necessity, it is allowed here also by reason of necessity. But why does Samuel insist upon division, instead of advising to go back? Because of the apprehension that those who come in or leave the synagogue (while the third verse is being read) will misjudge the situation. An objection was raised from the following: A portion containing six verses must be divided between two readers, but if it contains only five verses, it should all be read by one person. If, however, the first reader reads only three, the second should read the two remaining verses and an additional verse from the immediately following portion. Others, however, say that the second reader must take three additional verses from the following portion, because one should never begin a portion unless he reads at least three verses. Now (according to Rab who advises to go back), this Baraita, too, ought to teach that the second reader should go back? Answer: This Baraita offers an entirely different case, where the second reader

On the first day of the week they read Genesis, 1, verses 1-8. It was taught: The portion "In the beginning" (Gen., 1. 1-5) was divided between two readers, but the portion "Let there be a firmament" (ibid., 6-8) was read by one. It is quite correct that "Let there be a firmament" should be recited by one, because it contains only three verses, but how could "In the beginning," which has only five verses, be divided into two? Was it not taught in a Mishnah that no one who is called up to read in the Torah should read less than three verses? Rab answered this by declaring that the second reader goes back (repeats verse 3), while Samuel said that he divides the third verse into two halves. Why does Rab advise to go back instead of dividing? Because he holds that we must not divide any verse that has not been divided by Moses. Samuel, however, holds that we may divide. But did not R. Ḥanina, the Bible teacher, say: I had much difficulty with R. Ḥanina the Great, who did not allow me to divide a verse in two, except for little school children, because it was for educational purposes? Answer: Samuel is of the opinion that as division was allowed for children by reason of necessity, it is allowed here also by reason of necessity. But why does Samuel insist upon division, instead of advising to go back? Because of the apprehension that those who come in or leave the synagogue (while the third verse is being read) will misjudge the situation. An objection was raised from the following: A portion containing six verses must be divided between two readers, but if it contains only five verses, it should all be read by one person. If, however, the first reader reads only three, the second should read the two remaining verses and an additional verse from the immediately following portion. Others, however, say that the second reader must take three additional verses from the following portion, because one should never begin a portion unless he reads at least three verses. Now (according to Rab who advises to go back), this Baraita, too, ought to teach that the second reader should go back? Answer: This Baraita offers an entirely different case, where the second reader

On the first day of the week they read Genesis, 1, verses 1-8. It was taught: The portion "In the beginning" (Gen., 1. 1-5) was divided between two readers, but the portion "Let there be a firmament" (ibid., 6-8) was read by one. It is quite correct that "Let there be a firmament" should be recited by one, because it contains only three verses, but how could "In the beginning," which has only five verses, be divided into two? Was it not taught in a Mishnah that no one who is called up to read in the Torah should read less than three verses? Rab answered this by declaring that the second reader goes back (repeats verse 3), while Samuel said that he divides the third verse into two halves. Why does Rab advise to go back instead of dividing? Because he holds that we must not divide any verse that has not been divided by Moses. Samuel, however, holds that we may divide. But did not R. Ḥanina, the Bible teacher, say: I had much difficulty with R. Ḥanina the Great, who did not allow me to divide a verse in two, except for little school children, because it was for educational purposes? Answer: Samuel is of the opinion that as division was allowed for children by reason of necessity, it is allowed here also by reason of necessity. But why does Samuel insist upon division, instead of advising to go back? Because of the apprehension that those who come in or leave the synagogue (while the third verse is being read) will misjudge the situation. An objection was raised from the following: A portion containing six verses must be divided between two readers, but if it contains only five verses, it should all be read by one person. If, however, the first reader reads only three, the second should read the two remaining verses and an additional verse from the immediately following portion. Others, however, say that the second reader must take three additional verses from the following portion, because one should never begin a portion unless he reads at least three verses. Now (according to Rab who advises to go back), this Baraita, too, ought to teach that the second reader should go back? Answer: This Baraita offers an entirely different case, where the second reader

On the first day of the week they read Genesis, 1, verses 1-8. It was taught: The portion "In the beginning" (Gen., 1. 1-5) was divided between two readers, but the portion "Let there be a firmament" (ibid., 6-8) was read by one. It is quite correct that "Let there be a firmament" should be recited by one, because it contains only three verses, but how could "In the beginning," which has only five verses, be divided into two? Was it not taught in a Mishnah that no one who is called up to read in the Torah should read less than three verses? Rab answered this by declaring that the second reader goes back (repeats verse 3), while Samuel said that he divides the third verse into two halves. Why does Rab advise to go back instead of dividing? Because he holds that we must not divide any verse that has not been divided by Moses. Samuel, however, holds that we may divide. But did not R. Ḥanina, the Bible teacher, say: I had much difficulty with R. Ḥanina the Great, who did not allow me to divide a verse in two, except for little school children, because it was for educational purposes? Answer: Samuel is of the opinion that as division was allowed for children by reason of necessity, it is allowed here also by reason of necessity. But why does Samuel insist upon division, instead of advising to go back? Because of the apprehension that those who come in or leave the synagogue (while the third verse is being read) will misjudge the situation. An objection was raised from the following: A portion containing six verses must be divided between two readers, but if it contains only five verses, it should all be read by one person. If, however, the first reader reads only three, the second should read the two remaining verses and an additional verse from the immediately following portion. Others, however, say that the second reader must take three additional verses from the following portion, because one should never begin a portion unless he reads at least three verses. Now (according to Rab who advises to go back), this Baraita, too, ought to teach that the second reader should go back? Answer: This Baraita offers an entirely different case, where the second reader

On the first day of the week they read Genesis, 1, verses 1-8. It was taught: The portion "In the beginning" (Gen., 1. 1-5) was divided between two readers, but the portion "Let there be a firmament" (ibid., 6-8) was read by one. It is quite correct that "Let there be a firmament" should be recited by one, because it contains only three verses, but how could "In the beginning," which has only five verses, be divided into two? Was it not taught in a Mishnah that no one who is called up to read in the Torah should read less than three verses? Rab answered this by declaring that the second reader goes back (repeats verse 3), while Samuel said that he divides the third verse into two halves. Why does Rab advise to go back instead of dividing? Because he holds that we must not divide any verse that has not been divided by Moses. Samuel, however, holds that we may divide. But did not R. Ḥanina, the Bible teacher, say: I had much difficulty with R. Ḥanina the Great, who did not allow me to divide a verse in two, except for little school children, because it was for educational purposes? Answer: Samuel is of the opinion that as division was allowed for children by reason of necessity, it is allowed here also by reason of necessity. But why does Samuel insist upon division, instead of advising to go back? Because of the apprehension that those who come in or leave the synagogue (while the third verse is being read) will misjudge the situation. An objection was raised from the following: A portion containing six verses must be divided between two readers, but if it contains only five verses, it should all be read by one person. If, however, the first reader reads only three, the second should read the two remaining verses and an additional verse from the immediately following portion. Others, however, say that the second reader must take three additional verses from the following portion, because one should never begin a portion unless he reads at least three verses. Now (according to Rab who advises to go back), this Baraita, too, ought to teach that the second reader should go back? Answer: This Baraita offers an entirely different case, where the second reader

On the first day of the week they read Genesis, 1, verses 1-8. It was taught: The portion "In the beginning" (Gen., 1. 1-5) was divided between two readers, but the portion "Let there be a firmament" (ibid., 6-8) was read by one. It is quite correct that "Let there be a firmament" should be recited by one, because it contains only three verses, but how could "In the beginning," which has only five verses, be divided into two? Was it not taught in a Mishnah that no one who is called up to read in the Torah should read less than three verses? Rab answered this by declaring that the second reader goes back (repeats verse 3), while Samuel said that he divides the third verse into two halves. Why does Rab advise to go back instead of dividing? Because he holds that we must not divide any verse that has not been divided by Moses. Samuel, however, holds that we may divide. But did not R. Ḥanina, the Bible teacher, say: I had much difficulty with R. Ḥanina the Great, who did not allow me to divide a verse in two, except for little school children, because it was for educational purposes? Answer: Samuel is of the opinion that as division was allowed for children by reason of necessity, it is allowed here also by reason of necessity. But why does Samuel insist upon division, instead of advising to go back? Because of the apprehension that those who come in or leave the synagogue (while the third verse is being read) will misjudge the situation. An objection was raised from the following: A portion containing six verses must be divided between two readers, but if it contains only five verses, it should all be read by one person. If, however, the first reader reads only three, the second should read the two remaining verses and an additional verse from the immediately following portion. Others, however, say that the second reader must take three additional verses from the following portion, because one should never begin a portion unless he reads at least three verses. Now (according to Rab who advises to go back), this Baraita, too, ought to teach that the second reader should go back? Answer: This Baraita offers an entirely different case, where the second reader

On the first day of the week they read Genesis, 1, verses 1-8. It was taught: The portion "In the beginning" (Gen., 1. 1-5) was divided between two readers, but the portion "Let there be a firmament" (ibid., 6-8) was read by one. It is quite correct that "Let there be a firmament" should be recited by one, because it contains only three verses, but how could "In the beginning," which has only five verses, be divided into two? Was it not taught in a Mishnah that no one who is called up to read in the Torah should read less than three verses? Rab answered this by declaring that the second reader goes back (repeats verse 3), while Samuel said that he divides the third verse into two halves. Why does Rab advise to go back instead of dividing? Because he holds that we must not divide any verse that has not been divided by Moses. Samuel, however, holds that we may divide. But did not R. Ḥanina, the Bible teacher, say: I had much difficulty with R. Ḥanina the Great, who did not allow me to divide a verse in two, except for little school children, because it was for educational purposes? Answer: Samuel is of the opinion that as division was allowed for children by reason of necessity, it is allowed here also by reason of necessity. But why does Samuel insist upon division, instead of advising to go back? Because of the apprehension that those who come in or leave the synagogue (while the third verse is being read) will misjudge the situation. An objection was raised from the following: A portion containing six verses must be divided between two readers, but if it contains only five verses, it should all be read by one person. If, however, the first reader reads only three, the second should read the two remaining verses and an additional verse from the immediately following portion. Others, however, say that the second reader must take three additional verses from the following portion, because one should never begin a portion unless he reads at least three verses. Now (according to Rab who advises to go back), this Baraita, too, ought to teach that the second reader should go back? Answer: This Baraita offers an entirely different case, where the second reader

On the first day of the week they read Genesis, 1, verses 1-8. It was taught: The portion "In the beginning" (Gen., 1. 1-5) was divided between two readers, but the portion "Let there be a firmament" (ibid., 6-8) was read by one. It is quite correct that "Let there be a firmament" should be recited by one, because it contains only three verses, but how could "In the beginning," which has only five verses, be divided into two? Was it not taught in a Mishnah that no one who is called up to read in the Torah should read less than three verses? Rab answered this by declaring that the second reader goes back (repeats verse 3), while Samuel said that he divides the third verse into two halves. Why does Rab advise to go back instead of dividing? Because he holds that we must not divide any verse that has not been divided by Moses. Samuel, however, holds that we may divide. But did not R. Ḥanina, the Bible teacher, say: I had much difficulty with R. Ḥanina the Great, who did not allow me to divide a verse in two, except for little school children, because it was for educational purposes? Answer: Samuel is of the opinion that as division was allowed for children by reason of necessity, it is allowed here also by reason of necessity. But why does Samuel insist upon division, instead of advising to go back? Because of the apprehension that those who come in or leave the synagogue (while the third verse is being read) will misjudge the situation. An objection was raised from the following: A portion containing six verses must be divided between two readers, but if it contains only five verses, it should all be read by one person. If, however, the first reader reads only three, the second should read the two remaining verses and an additional verse from the immediately following portion. Others, however, say that the second reader must take three additional verses from the following portion, because one should never begin a portion unless he reads at least three verses. Now (according to Rab who advises to go back), this Baraita, too, ought to teach that the second reader should go back? Answer: This Baraita offers an entirely different case, where the second reader

(On the ninth of Ab) the first Temple was destroyed. Whence is this known? It is written (II Kings, 25. 8): "In the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem." Further it is written (ibid., 25. 9): "And he burnt the house of the Lord," etc. Further it is written (Jerem., 52. 12): "In the fifth month, in the tenth day of the month, which was the nineteenth year of king Nebuchadrezzar, king of Babylon, came Nebuzaradan the captain of the guard, who stood before the king of Babylon, into Jerusalem." Further it is written (ibid., 52. 13): "And he burned the house of the Lord," etc. Now, a Baraita, commenting upon these verses, reads: "On the seventh" is impossible, because the other passage has "on the tenth"; "on the tenth" is impossible, because the other passage has "on the seventh"; how is this to be understood? On the seventh of the month the heathen entered the Temple, eating and drinking therein and breaking down its walls throughout the following eighth and ninth days until the (ninth) day declined, as it is said (ibid., 6. 4): "Woe unto us! for the day declineth, for the shadows of the evening are stretched out." Towards the evening of that day they set it afire and toward sunset of the tenth of the month it had burned down. Therefore R. Johanan b. Zakkai said, had I lived in that generation, I would have fixed the tenth (as the day of mourning), for the greater part of the Temple was burnt on the tenth. Why did the Sages of that time select the ninth? Because they held that the beginning of the punishment is the main event.

Our Rabbis taught: If the scribe had omitted letters or verses and the reader read them like the translator when he is translating, he has fulfilled his obligation.

But that which R. Shimi taught, They do not read less than ten verses [of the Torah] in the synagogue, and the verse “And [God] spoke to [Moses saying]” counts as one of the ten:” What do these ten represent?

Rava said: If the first one reads four verses he is praiseworthy; if the second reads four verses he is praiseworthy; if the third reads four verses he is praiseworthy.

Rava said: If the first one reads four verses he is praiseworthy; if the second reads four verses he is praiseworthy; if the third reads four verses he is praiseworthy.

Rava said: If the first one reads four verses he is praiseworthy; if the second reads four verses he is praiseworthy; if the third reads four verses he is praiseworthy.

“If the first reads four verses he is praiseworthy”, as we have learned “There were three baskets holding three se’ahs each, in which the priests take up the money-offerings out of the [shekel] chamber, and on them were written Aleph, Beth, Gimel, so as to show which was taken out first, so that sacrifices could be brought from that one first, since it is a mitzvah to offer from the first.

“If the middle one reads four verses, he is praiseworthy”, as it has been taught: ‘[The seven lamps] shall give light in front of the candlestick” (Numbers 8:2); this teaches that they leaned in to face the western lamp and the western lamp faced the Shekhinah. And R. Yohanan said: This shows that the middle one is praiseworthy.

“If the last reads four verses he is praiseworthy”: Because of the principle that “in dealing with holy things we go up but never go down.” R. Papa was once in the synagogue of Ave Govar, when the first one [who was called up] read four verses, and R. Papa praised him.

“If the last reads four verses he is praiseworthy”: Because of the principle that “in dealing with holy things we go up but never go down.” R. Papa was once in the synagogue of Ave Govar, when the first one [who was called up] read four verses, and R. Papa praised him.

On Rosh Hodesh and Hol Hamoed four people read… Ulla b. Rav enquired of Rava: How is the portion of Rosh Hodesh read? “Command the children of Israel and say to them” has eight verses. How are we to deal with them?

If two persons read three verses each, then two verses will be left [to the end of the paragraph], and we do not leave over less than three verses to the end of the paragraph. Let them read four verses each? Then seven verses will be left altogether, “And on the Shabbat day” is two, and “And on your new moons” is five. How are we to deal with this? Let him read two from one paragraph and one from the next?

If two persons read three verses each, then two verses will be left [to the end of the paragraph], and we do not leave over less than three verses to the end of the paragraph. Let them read four verses each? Then seven verses will be left altogether, “And on the Shabbat day” is two, and “And on your new moons” is five. How are we to deal with this? Let him read two from one paragraph and one from the next?

If two persons read three verses each, then two verses will be left [to the end of the paragraph], and we do not leave over less than three verses to the end of the paragraph. Let them read four verses each? Then seven verses will be left altogether, “And on the Shabbat day” is two, and “And on your new moons” is five. How are we to deal with this? Let him read two from one paragraph and one from the next?

If two persons read three verses each, then two verses will be left [to the end of the paragraph], and we do not leave over less than three verses to the end of the paragraph. Let them read four verses each? Then seven verses will be left altogether, “And on the Shabbat day” is two, and “And on your new moons” is five. How are we to deal with this? Let him read two from one paragraph and one from the next?

If two persons read three verses each, then two verses will be left [to the end of the paragraph], and we do not leave over less than three verses to the end of the paragraph. Let them read four verses each? Then seven verses will be left altogether, “And on the Shabbat day” is two, and “And on your new moons” is five. How are we to deal with this? Let him read two from one paragraph and one from the next?

We do not read less than three verses together at the beginning of a paragraph. Let him read two from one and three from the other? Then only two verses are left [to the end of the second paragraph]!

We do not read less than three verses together at the beginning of a paragraph. Let him read two from one and three from the other? Then only two verses are left [to the end of the second paragraph]!

and we were somewhat perplexed by this. It is okay that “Let there be a firmament” can be read by one since it has three verses, but how can “In the beginning” be read by two, seeing that it has only five verses, and it has been taught, He who reads in the Torah should not read less than three verses.”

and we were somewhat perplexed by this. It is okay that “Let there be a firmament” can be read by one since it has three verses, but how can “In the beginning” be read by two, seeing that it has only five verses, and it has been taught, He who reads in the Torah should not read less than three verses.”

and we were somewhat perplexed by this. It is okay that “Let there be a firmament” can be read by one since it has three verses, but how can “In the beginning” be read by two, seeing that it has only five verses, and it has been taught, He who reads in the Torah should not read less than three verses.”

He who reads in the Torah should not read less than three verses.” Rav says he should repeat, and Shmuel says he should divide a verse.

They brought an objection [against both these views]: A section of six verses is read by two people, a section of five verses must be read by one. If the first read three verses, the second reads the remaining two from this section and one from the next; And some say that he reads three from the next, because we do not begin a section with less than three verses.

They brought an objection [against both these views]: A section of six verses is read by two people, a section of five verses must be read by one. If the first read three verses, the second reads the remaining two from this section and one from the next; And some say that he reads three from the next, because we do not begin a section with less than three verses.

They brought an objection [against both these views]: A section of six verses is read by two people, a section of five verses must be read by one. If the first read three verses, the second reads the remaining two from this section and one from the next; And some say that he reads three from the next, because we do not begin a section with less than three verses.

They brought an objection [against both these views]: A section of six verses is read by two people, a section of five verses must be read by one. If the first read three verses, the second reads the remaining two from this section and one from the next; And some say that he reads three from the next, because we do not begin a section with less than three verses.

R. Tanhum, said in the name of R. Joshua b. Levi: The halakhah follows the "others says". R. Tanhum also said in the name of R. Joshua b. Levi: Just as at the beginning of a section not less than three verses should be read, so too at the end of a section not less than three verses should be left.

R. Tanhum, said in the name of R. Joshua b. Levi: The halakhah follows the "others says". R. Tanhum also said in the name of R. Joshua b. Levi: Just as at the beginning of a section not less than three verses should be read, so too at the end of a section not less than three verses should be left.

This is obvious! Now that in regard to the beginning of a section where the first tanna is lenient the alternative opinion is strict, is it not certain that in regard to the verses left [at the end of the section] where the first tanna is strict the alternative opinion will also be strict.

But now with regard to the First Tanna: Why does he forbid leaving [less than three verses]? Because of people going out of synagogue. But at the beginning also he should take decree on account of people coming in? I can say that a person coming in asks [how much has been read].

What do these three, five and seven represent? This was a dispute between R. Isaac b. Nahmani and one who was with him, and who was he, R. Shimon b. Pazzi, or, according to others, by R. Shimon b. Pazzi and one who was with him, and who was with him, R. Isaac b. Nahmani, or according to others, R. Shmuel b. Nahmani. One said that [these represent] the [number of Hebrew words in the three verses of the] priestly blessings, while the other said "the three keepers of the door" (II Kings 25:18); [the five represent] "five of them that saw the king's face" (II Kings 25:19) [and the seven] "seven men of them that saw the king's face" (Esther 1:14).

They objected: He who says the haftarah from the Prophet should not read less than twenty-one verses, corresponding to [those read by] the seven who have read in the Torah. Now if it is as you say, there are twenty-four? Since it is only out of respect for the Torah [that he reads],

no corresponding verses are required [in the haftorah].

Rava raised a difficult: There is, he said, [the haftarah of] "Add your burnt-offerings" (Jeremiah 7:21) in which there are not twenty-one verses, and yet we read it! The case is different there, because the subject is completed [before twenty-one verses].

Rava raised a difficult: There is, he said, [the haftarah of] "Add your burnt-offerings" (Jeremiah 7:21) in which there are not twenty-one verses, and yet we read it! The case is different there, because the subject is completed [before twenty-one verses].

But where the subject is not completed, we do not [read less than twenty-one verses]? Didn't R. Shmuel b. Abba say: Many times I stood before R. Yohanan, and when I had read ten verses he said, Stop! In a place where there is a translator it is different, since R. Tahlifa b. Shmuel has taught: They only taught this in a place where there is no translator, but where there is a translator a stop may be made [earlier].

But where the subject is not completed, we do not [read less than twenty-one verses]? Didn't R. Shmuel b. Abba say: Many times I stood before R. Yohanan, and when I had read ten verses he said, Stop! In a place where there is a translator it is different, since R. Tahlifa b. Shmuel has taught: They only taught this in a place where there is no translator, but where there is a translator a stop may be made [earlier].

One who reads the Torah [in public] may not read less than three verses. And he should not read to the translator more than one verse [at a time],

but [if reading from the book of a] prophet [he may read to him] three at a time. If the three verses constitute three separate paragraphs, he must read them [to the translator] one by one.

GEMARA. What do these three verses represent? R. Assi said: The Torah, the Prophets, and the Writings.

And he should not read to the translator more than one verse [at a time], but [if reading from the book of a] prophet [he may read to him] three at a time. If the three verses constitute three separate paragraphs, he must read them [to the translator] one by one. For instance, [the three verses], “For thus says the Lord, you were sold for nothing” … For thus says the Lord God, my people went down to Egypt in times of yore”…; Now therefore what is there for me here, says the Lord” (Isaiah 52:3-5).

And he should not read to the translator more than one verse [at a time], but [if reading from the book of a] prophet [he may read to him] three at a time. If the three verses constitute three separate paragraphs, he must read them [to the translator] one by one. For instance, [the three verses], “For thus says the Lord, you were sold for nothing” … For thus says the Lord God, my people went down to Egypt in times of yore”…; Now therefore what is there for me here, says the Lord” (Isaiah 52:3-5).

Some say that they contrasted the two verses together. It's written: "For the children of Israel, and for the foreign resident in your midst there shall be six cities" (Numbers 35:15). And it is written: "There shall be for you all cities of refuge" (Numbers 35:12)—for you—not for the resident foreigners! Rav Kahanah said: This is not a difficulty. Here [in the second verse] is where a resident foreigner killed an Israelite, and here [in the second verse] is where a resident foreigner killed a resident foreigner.

(Joshua 24,26) "And Yehoshua wrote these words in the Torah scroll of God". Rebbi Yehudah and Rebbi Nechemiah argue [abut what "these words" refers to]. One says, The eight verses [that are after Moshe Rabeninu died]. And one says, [The passage of the] cities of refuge.

It is understandable according to the opinion that it was the eight verses, as that would be why it says "in the Torah scroll of God". However according to the opinion that it was the cities of refuge, why does it say "in the Torah scroll of God"? This is what it was saying, And Yehoshua wrote in his book these matters that were written in the Torah scroll of God.

And one who eats carcasses and impure animals, things that are abominable and things that creep. Rav Yehudah said, one who eats a cabbage worm is liable to malkus because of the verses that start (Leviticus 11,29) "the swarming things that swarm upon the ground". There was a person who ate a cabbage worm and Rav Yehuda gave him malkus.

[If one eats] an ant, he gets five malkus [two for insects + three for land insects] because of the verses that start (Leviticus 11,29) "the swarming things that swarm upon the ground".

Rav Achai says, One who holds back his bodily functions transgresses the verses (Leviticus 20, 25) "Do not makes yourself abominable" Rav Bivi bar Abaye said, A person who drinks from a bloodletter's tube transgresses the prohibition of "do not make yourself abominable".

MISHNA: One who eats bikorim [first fruits] before the verses are recited; [or eats] kadshai kadshim [offerings of greater sanctity] outside the curtain [of the temple courtyard; or one who eats] kadshai kalim [offerings of lesser sanctity] or maiser sheni outside the wall [of Jerusalem]; or one who breaks the bone of a pure Pesach offering. All of these incur forty lashes. But one who leaves over from [even a tahor i.e. a pure] offering, or one who breaks a bone of a tamai [impure] offering does not incur malkus.

GEMARA: Rabah bar bar Channa said in the name of Rebbi Yochanon, these are the words of Rebbi Akiva, the unnamed authority. The sages, however, say that regarding bikorim, their placement is essential to them, but the recital [or their verses] is not essential to them.

Rebbi Shimon said, What is this verse coming to teach us? If to [make one liable for eating bikorim] outside the wall [of Jerusalem, then we could have just learned it out from] a kal v'chomer from maiser, which is more lenient, that if one incurs malkus by eating the more lenient example of maiser outside of the wall, then wouldn't one certainly incur malkus for eating bikorim outside of the wall? Rather the Torah only comes to teach us that one who eats bikorim before the verses are recited incurs malkus.

Rav Acha bar Yaakov teaches taught this ruling in the name Rebbi Assi in the name of Rebbi Yochanon and accordingly found a contradiction between one statement of Rebbi Yochanon and another statement of Rebbi Yochanon. That, could Rebbi Yochanon have said that the placement of Bikorim is essential to them, but that the recitation is not essential to them? But Rav Assi had asked of Rebbi Yochanon, Bikorim, from when do they become permitted to the Kohanim? And [Rebbi Yochanon] had answered him that those which are subject to recitation [i.e. brought before Sukkos] from when he recites [the verses], and those which are not subject to recitation from when they enter the Temple.

And the striker strikes him with one hand with all of his might, and the reader reads: (Deuteronomy 28,58) "If you do not guard yourself to perform etc. And Hashem will afflict you with wonders and the plagues etc. And then he returns to the beginning of the verses. (Deuteronomy 29, 8) "And you should guard these words of the covenant etc." And he concludes with (Psalms 78,38) "And He is full of compassion and forgives all sin etc." And then returns to the beginning of the verses.

And the striker strikes him with one hand with all of his might, and the reader reads: (Deuteronomy 28,58) "If you do not guard yourself to perform etc. And Hashem will afflict you with wonders and the plagues etc. And then he returns to the beginning of the verses. (Deuteronomy 29, 8) "And you should guard these words of the covenant etc." And he concludes with (Psalms 78,38) "And He is full of compassion and forgives all sin etc." And then returns to the beginning of the verses.

And the reader reads. etc.: The rabbis taught [in a baraisa], The greatest of the judges reads, the second counts, and the third one says "strike him". In times when the lashes are many, he lengthens [the recital]. In times when the lashes are few, he shortens [the recital]. But we learned in our mishna, that he returns the beginning of the verses. [Why then does the baraisa say to adjust the length]? The mitzvah is to be precise, but if one is not precise then he returns to the beginning of the verses.

And the reader reads. etc.: The rabbis taught [in a baraisa], The greatest of the judges reads, the second counts, and the third one says "strike him". In times when the lashes are many, he lengthens [the recital]. In times when the lashes are few, he shortens [the recital]. But we learned in our mishna, that he returns the beginning of the verses. [Why then does the baraisa say to adjust the length]? The mitzvah is to be precise, but if one is not precise then he returns to the beginning of the verses.

Rav Adda bar Ahava says in the name of Rav, The halacha is like Rabbi Chanania ben Gmaliel. Rav Yosef asked, Who went up to heaven, returned and said this? Abaye responded, rather it's like that which Rebbi Yehoshua ben Levi said, Three things that Beis Din shel mattah [court] did that Beis din shel malleh [the heavenly court] agreed to. Who ascended returned and told us? Rather we expounded verses, so too here we expound verses.

Rav Adda bar Ahava says in the name of Rav, The halacha is like Rabbi Chanania ben Gmaliel. Rav Yosef asked, Who went up to heaven, returned and said this? Abaye responded, rather it's like that which Rebbi Yehoshua ben Levi said, Three things that Beis Din shel mattah [court] did that Beis din shel malleh [the heavenly court] agreed to. Who ascended returned and told us? Rather we expounded verses, so too here we expound verses.