Mishnah Megillah 4.10 משנה מגילה
The Meguillah may be read either sitting or standing, by one person only, or by two persons at the same time, they alike fulfil their obligation. In places where it is usual to say a blessing [after reading it], it is obligatory to say it, but not where it is not customary. Three men are called [to read in the Holy Law] on Mondays and Thursdays; and in the afternoon of the Sabbath, neither more nor less than that number may be called, nor shall any section from the Prophets then be read. He who commences the reading of the Holy Law, shall say the [first] blessing before reading it, and he who concludes the reading, shall say the last blessing to be said after reading it. הקורא את המגלה עומד ויושב , קראה אחד, קראוה שנים, יצאו .מקום שנהגו לברך, יברך.ושלא לברך, לא יברך.בשני ובחמישי ובשבת במנחה, קורין שלשה .אין פוחתין ואין מוסיפין עליהן, ואין מפטירין בנביא.הפותח והחותם בתורה, מברך לפניה ולאחריה . On the feast of new moon, on the middle-days of the festivals, four men are to be called; this number may neither be added to, nor diminished, nor shall any section in the Prophets then be read. The first of these [men] shall say the [first] blessing before reading, and the last, who concludes the reading, shall say the last blessing after reading. This is the rule: on all days when an additional offering is prescribed, and which are not festivals, four men are to be called; five on festivals; six on the day of atonement; and seven on the Sabbath; this number may not be diminished, but it may be increased, and a section from the Prophets must be read on those days. The first of those who then read in the Holy Law, shall say the blessing before reading, and he who concludes the reading, shall say the last blessing after reading. בראשי חדשים ובחלו של מועד, קורין ארבעה .אין פוחתין מהן ואין מוסיפין עליהן, ואין מפטירין בנביא.הפותח והחותם בתורה, מברך לפניה ולאחריה.זה הכלל , כל שיש בו מוסף ואינו יום טוב, קורין ארבעה.ביום טוב, חמשה.ביום הכפורים, ששה.בשבת, שבעה.אין פוחתין מהן, אבל מוסיפין עליהן, ומפטירין בנביא.הפותח והחותם בתורה, מברך לפניה ולאחריה. The Shema may not be repeated, nor may any one go before the ark, nor may priests raise their hands [to say the priest's blessing], nor may they read in the Torah, nor read a section from the Prophets; nor may they perform the funeral halts , nor may the blessing for mourners be said, nor the seven blessings said on the celebration of a marriage, neither may the the [Divine] name mentioned, when less than ten [men] are present. And on an occasion of redeeming land that has been consecrated, it is necessary that at least nine Israelites and a Cohen [priest] shall be present, and the same also at the valuation of a man. אין פורסין את שמע, ואין עוברין לפני התבה, 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. Not less than three verses of the Holy Law may be read in the synagogue to each person [called to read]. One verse only of the law may at one time be read to the meturgeman, or interpreter, 8 but it is lawful to read three consecutive verses to him from the Prophets, but if each verse should form a separate section, one verse only may be read to the meturgeman at a time. Passages may be skipped over [‏מדלגין‎] in the reading of the Prophets, but not in that of the Holy Law. What time may be suffered to elapse to skip from one passage to another? While the meturgeman does not conclude his interpretation. הקורא בתורה לא יפחות משלשה פסוקים .לא יקרא למתרגמן יותר מפסוק אחד, ובנביא שלשה.היו שלשתן שלש פרשיות, קורין אחד אחד.מדלגין בנביא ואין מדלגין בתורה .ועד כמה הוא מדלג, עד כדי שלא יפסוק התרגמן. Whoever is accustomed to say in the public [synagogue] the section from the Prophets, in [the] public [synagogue] shall also there publicly recite the Shemang, and act as minister before the tebah [reading-desk], and [if a cohen] shall say the blessing of the priests; if a minor, his father, or teacher, shall act for him. המפטיר בנביא הוא פורס על שמע, והוא עובר לפני התבה, (והוא נושא את כפיו).ואם היה קטן, אביו או רבו עוברין על ידו. A minor may read in the law [in the synagogue], and act as meturgeman, but may not publicly recite the Shema, nor act as minister at the tebah, nor [if a priest] say [by himself] the blessing of priests. A ‏פוחח‎ [that is, one whose clothes are torn, so that his arms and legs appear, or, as others explain it, one whose legs and arms are quite bare,] may repeat the Shema, and act as meturgeman, but he may not read in the Holy Law, nor act as minister before the tebah, nor [if a priest] say the blessing of priests; a blind person may repeat the Shema, and act as meturgeman; but R. Jehudah says, "One who never beheld the light [that is, was born blind], may not repeat the Shema." קטן קורא בתורה ומתרגם, אבל אינו פורס על שמע, ואינו עובר לפני התיבה, ואינו נושא את כפיו.פוחח פורס את שמע ומתרגם, אבל אינו קורא בתורה ואינו עובר לפני התבה ואינו נושא את כפיו.סומא פורס את שמע ומתרגם.רבי יהודה אומר, כל שלא ראה מאורות מימיו, אינו פורס על שמע. A priest whose hands are deformed, may not raise them [to bless the people]. R. Jehudah also prohibits it to a priest whose hands are stained with woad or with madder roots, because the people stare at him. כהן שיש בידיו מומין , לא ישא את כפיו.רבי יהודה אומר, אף מי שהיו ידיו צבועות אסטיס ופואה, לא ישא את כפיו, מפני שהעם מסתכלין בו. A person who should say, "I will not minister at the tebah in coloured clothes," may not be permitted to do so in white ones; if he refuses to minister with sandals to his feet, he may not be permitted to minister barefooted. A person who makes the tephilin round, endangers himself, and has not properly observed the commandment; a person who places them [low down] on his forehead, or on the palm of his hand, acts in a heretical manner: if he cover them with gold, he imitates the opponents of tradition. האומר איני עובר לפני התבה בצבועין, אף בלבנים לא יעבור.בסנדל איני עובר, אף יחף לא יעבור.העושה תפלתו עגלה, סכנה ואין בה מצוה.נתנה על מצחו או על פס ידו, הרי זו דרך המינות.צפן זהב, ונתנה על בית אנקלי שלו, הרי זו דרך החיצונים. A person who, in his prayers to the Almighty, says, "The good shall [alone] bless thee," acts in a heretical manner; if he says, "Even to birds’ nests were thy mercies extended," or, "For thy goodness be thy name remembered," or one who says twice, "Modim" [in the Amidah], he shall be silenced [by authority]. Also, whoever explains the text (Lev. 18:21), ‏ומזרעך לא תתן להעביר למולך‎) to mean, "Thou shalt not give thy seed to an Aramite [heathen] woman," and those who explain figuratively the section in the law relating to the prohibition of carnal intercourse between relatives (Lev. 18), shall be silenced, and publicly reprimanded. האומר יברכוך טובים, הרי זו דרך המינות.על קן צפור יגיעו רחמיך, ועל טוב יזכר שמך, מודים מודים, משתקין אותו.המכנה בעריות, משתקין אותו .האומר , ומזרעך לא תתן להעביר למלך, ומזרעך לא תתן לאעברא בארמיותא, משתקין אותו בנזיפה. The occurrence of Reuben with Billah is to be read without being interpreted; that of Tamar [and Amnon] is to be read and interpreted. The [first part of the] occurrence with the golden calf is to be read and interpreted; but the second part [commencing Exod. 34:21] is to be read, without being interpreted. The blessing of the priests, and the occurrence of David and Amnon, are neither to be read nor interpreted; the description of the Divine chariot (Ezek. 1), is not to be read as an Aphtorah [section from the Prophets], but R. Jehudah permits it; R. Eleazar says, neither (Ezek. 16), "Cause Jerusalem to know her abomination," &c. מעשה ראובן , נקרא ולא מתרגם.מעשה תמר, נקרא ומתרגם.מעשה עגל הראשון , נקרא ומתרגם.והשני, נקרא ולא מתרגם.ברכת כהנים, מעשה דוד ואמנון , לא נקראין ולא מתרגמין.אין מפטירין במרכבה .ורבי יהודה מתיר.רבי אליעזר אומר, אין מפטירין בהודע את ירושלים.
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