כְּנֶגְדּוֹ נָמֵי לָא בָּעֵי it is not necessary to also add corresponding verses in the haftara.
מַתְקֵיף לַהּ רָבָא וַהֲרֵי עוֹלוֹתֵיכֶם סְפוֹ דְּלָא הָוְיִין עֶשְׂרִין וְחַד וְקָרֵינַן שָׁאנֵי הָתָם דִּסְלֵיק עִנְיָינָא Rava strongly objects to this baraita: But there is the haftara that begins with the words: “Add your burnt offerings” (Jeremiah 7:21–28), which does not have twenty-one verses, and nevertheless we read it. The Gemara answers: There it is different, as the topic is completed in fewer than twenty-one verses, and it is not necessary to begin another topic merely to complete the number of verses.
וְהֵיכָא דְּלָא סָלֵיק עִנְיָינָא לָא וְהָאָמַר רַב שְׁמוּאֵל בַּר אַבָּא זִמְנִין סַגִּיאִין הֲוָה קָאֵימְנָא קַמֵּיהּ דְּרַבִּי יוֹחָנָן וְכִי הֲוָה קָרֵינַן עֲשָׂרָה פְּסוּקֵי אֲמַר לַן אַפְּסִיקוֹ מָקוֹם שֶׁיֵּשׁ תּוּרְגְּמָן שָׁאנֵי דְּתָנֵי רַב תַּחְלִיפָא בַּר שְׁמוּאֵל לֹא שָׁנוּ אֶלָּא בִּמְקוֹם שֶׁאֵין תּוּרְגְּמָן אֲבָל מָקוֹם שֶׁיֵּשׁ תּוּרְגְּמָן פּוֹסֵק: The Gemara asks: But is it true that where the topic is not completed, we do not read fewer than twenty-one verses? Didn’t Rav Shmuel bar Abba say: Many times I stood before Rabbi Yoḥanan as a translator, and when we had read ten verses he would say to us: Stop. This indicates that a haftara need not be twenty-one verses. The Gemara answers: In a place where there is a translator, who translates each verse into Aramaic and adds additional explanation, it is different. In that case, it is not necessary for the haftara to consist of twenty-one verses, so as not to overburden the congregation, as Rav Taḥalifa bar Shmuel taught: They taught that twenty-one verses must be read from the haftara only in a place where there is no translator; but in a place where there is a translator, one may stop even before that.
מַתְנִי׳ אֵין פּוֹרְסִין עַל שְׁמַע וְאֵין עוֹבְרִין לִפְנֵי הַתֵּיבָה וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם וְאֵין קוֹרִין בְּתוֹרָה וְאֵין מַפְטִירִין בַּנָּבִיא MISHNA: One does not recite the introductory prayers and blessing [poresin] before Shema; nor does one pass before the ark to repeat the Amida prayer; nor do the priests lift their hands to recite the Priestly Benediction; nor is the Torah read in public; nor does one conclude with a reading from the Prophets [haftara] in the presence of fewer than ten men.
וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים וְאֵין מְזַמְּנִין בֹּשֶׂם פָּחוֹת מֵעֲשָׂרָה וּבְקַרְקָעוֹת תִּשְׁעָה וְכֹהֵן וְאָדָם כַּיּוֹצֵא בָּהֶן: And one does not observe the practice of standing up and sitting down for the delivery of eulogies at a funeral service; nor does one recite the mourners’ blessing or comfort mourners in two lines after the funeral; or recite the bridegrooms’ blessing; and one does not invite others to recite Grace after Meals, i.e., conduct a zimmun, with the name of God, with fewer than ten men present. If one consecrated land and now wishes to redeem it, the land must be assessed by nine men and one priest, for a total of ten. And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest.
גְּמָ׳ מְנָא הָנֵי מִילֵּי אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן דְּאָמַר קְרָא וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל כׇּל דָּבָר שֶׁבִּקְדוּשָּׁה לֹא יְהֵא פָּחוֹת מֵעֲשָׂרָה GEMARA: The Gemara asks: From where are these matters, i.e., that ten people are needed in each of these cases, derived? Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: It is as the verse states: “And I shall be hallowed among the children of Israel” (Leviticus 22:32), which indicates that any expression of sanctity may not be recited in a quorum of fewer than ten men.
מַאי מַשְׁמַע דְּתָנֵי רַבִּי חִיָּיא אָתְיָא תּוֹךְ תּוֹךְ כְּתִיב הָכָא וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וּכְתִיב הָתָם הִבָּדְלוּ מִתּוֹךְ הָעֵדָה The Gemara asks: From where in the verse may this be inferred? The Gemara responds that it must be understood as Rabbi Ḥiyya taught: It is inferred by means of a verbal analogy [gezera shava] between the words “among,” “among.” Here, it is written: “And I shall be hallowed among the children of Israel,” and there, with regard to Korah’s congregation, it is written “Separate yourselves from among this congregation” (Numbers 16:21). Just as with regard to Korah the reference is to ten men, so too, the name of God is to be hallowed in a quorum of ten men.
וְאָתְיָא עֵדָה עֵדָה דִּכְתִיב הָתָם עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת מָה לְהַלָּן עֲשָׂרָה אַף כָּאן עֲשָׂרָה: The connotation of ten associated with the word “among” in the portion of Korah is, in turn, inferred by means of another verbal analogy between the word “congregation” written there and the word “congregation” written in reference to the ten spies who slandered Eretz Yisrael, as it is written there: “How long shall I bear with this evil congregation?” (Numbers 14:27). Consequently, just as there, in the case of the spies, it was a congregation of ten people, as there were twelve spies altogether, and Joshua and Caleb were not included in the evil congregation, so too, here, in the case of Korah, the reference is to a congregation of ten people. The first several items mentioned in the mishna are expressions of sanctity, and they consequently require a quorum of ten.
וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב פָּחוֹת מֵעֲשָׂרָה כֵּיוָן דְּבָעֵי לְמֵימַר עִמְדוּ יְקָרִים עֲמוֹדוּ שְׁבוּ יְקָרִים שֵׁבוּ בְּצִיר מֵעֲשָׂרָה לָאו אוֹרַח אַרְעָא: § We learned in the mishna: And one does not observe the practice of standing up and sitting down for the delivery of eulogies at a funeral service with fewer than ten men present. As this is not an expression of sanctity, it is therefore necessary to explain why a quorum is required. The Gemara explains: Since the leader of the funeral procession is required to say: Stand, dear friends, stand; sit down, dear friends, sit down, when there are fewer than ten it is not proper conduct to speak in such a dignified style.
וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וּבִרְכַּת חֲתָנִים (וְכוּ׳) מַאי בִּרְכַּת אֲבֵלִים בִּרְכַּת רְחָבָה דְּאָמַר רַבִּי יִצְחָק אָמַר רַבִּי יוֹחָנָן בִּרְכַּת אֲבֵלִים בַּעֲשָׂרָה וְאֵין אֲבֵלִים מִן הַמִּנְיָן בִּרְכַּת חֲתָנִים בַּעֲשָׂרָה וַחֲתָנִים מִן הַמִּנְיָן: We also learned in the mishna that one does not recite the mourners’ blessing and the bridegrooms’ blessing with fewer than ten men present. The Gemara asks: What is the mourners’ blessing? The blessing recited in the square next to the cemetery. Following the burial, those who participated in the funeral would assemble in the square and bless the mourners that God should comfort them, as Rabbi Yitzḥak said that Rabbi Yoḥanan said: The mourners’ blessing is recited only with ten men present, and mourners themselves are not included in the count. The bridegrooms’ blessing is also recited only with ten men present, and bridegrooms themselves are included in the count. Consequently, only nine other men are needed.
וְאֵין מְזַמְּנִין עַל הַמָּזוֹן בַּשֵּׁם פָּחוֹת מֵעֲשָׂרָה (וְכוּ׳) כֵּיוָן דְּבָעֵי לְמֵימַר נְבָרֵךְ לֵאלֹהֵינוּ בְּצִיר מֵעֲשָׂרָה לָאו אוֹרַח אַרְעָא: We learned further in the mishna: And one does not invite others to recite Grace after Meals, i.e., conduct a zimmun, in order to thank God for one’s nourishment, with the name of God, with fewer than ten men present. Since one is required to say: Let us bless our Lord, in the presence of fewer than ten it is not proper conduct to mention the name of God.
וְהַקַּרְקָעוֹת תִּשְׁעָה וְכֹהֵן וְאָדָם כַּיּוֹצֵא בָּהֶן (וְכוּ׳) מְנָא הָנֵי מִילֵּי § If one consecrated land and now wishes to redeem it, the land must be assessed by nine Israelites and one priest, for a total of ten. And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest. The Gemara asks: From where are these matters, that consecrated land must be assessed by ten people, one of whom is a priest, derived?
אָמַר שְׁמוּאֵל עֲשָׂרָה כֹּהֲנִים כְּתוּבִים בַּפָּרָשָׁה חַד לְגוּפֵיהּ (וְחַד לְמַעוֹטֵי) וְאִידַּךְ הָוֵי מִיעוּט אַחַר מִיעוּט וְאֵין מִיעוּט אַחַר מִיעוּט אֶלָּא לְרַבּוֹת תִּשְׁעָה יִשְׂרְאֵלִים וְחַד כֹּהֵן Shmuel said: The word priest is written ten times in the Torah portion that addresses the redemption of consecrated property, indicating that ten people are required to assess the value of such property (Leviticus, chapter 27). One instance of the word is needed for itself, to indicate that a priest must participate in the assessment. And one instance is needed to exclude all non-priests from fulfilling that role. And all the other instances of the word are restrictions following other restrictions, and there is a general hermeneutical principle that one restriction after another serves only to amplify. Therefore, each additional time the word priest is repeated, it extends the criteria applied to appraisers, so as to allow non-priests to participate. Consequently, the assessment may be carried out by nine ordinary Israelites and one priest.
וְאֵימָא חֲמִשָּׁה כֹּהֲנִים וַחֲמִשָּׁה יִשְׂרְאֵלִים קַשְׁיָא: The Gemara asks: And on the basis of this principle, say that the first usage of the term is restrictive and requires a priest for the assessment; the second usage amplifies and allows for a non-priest; the third usage again requires a priest; the fourth usage allows for a non-priest; and so on. Consequently, the assessment must be carried out by five priests and five ordinary Israelites. The Gemara concludes: Indeed, it is difficult, as the derivation has not been sufficiently explained.
וְאָדָם כַּיּוֹצֵא בָּהֶן אָדָם מִי קָדוֹשׁ We learned in the mishna: And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest. The Gemara asks: Can a person become consecrated and thereby require redemption?
אָמַר רַבִּי אֲבָהוּ בְּאוֹמֵר דְּמֵי עָלַי דְּתַנְיָא הָאוֹמֵר דְּמֵי עָלַי שָׁמִין אוֹתוֹ כְּעֶבֶד וְעֶבֶד אִיתַּקַּשׁ לְקַרְקָעוֹת דִּכְתִיב וְהִתְנַחַלְתֶּם אוֹתָם לִבְנֵיכֶם אַחֲרֵיכֶם לָרֶשֶׁת אֲחוּזָּה: Rabbi Abbahu said: The mishna is referring to one who says: My assessment is incumbent upon me, and thereby pledges to donate a sum of money equivalent to his own monetary value to the Temple treasury, as it is taught in a baraita: With regard to one who says: My assessment is incumbent upon me, the court assesses him as though he were a slave in order to determine the amount he is obligated to donate to the Temple treasury. And a slave is compared to land, as it is written with regard to slaves: “And you shall take them as an inheritance for your children after you, to inherit them for a possession” (Leviticus 25:46). Consequently, the same criteria that apply to assessing consecrated land apply to assessing the monetary value of an individual.
מַתְנִי׳ הַקּוֹרֵא בְּתוֹרָה לֹא יִפְחוֹת מִשְּׁלֹשָׁה פְּסוּקִים וְלֹא יִקְרָא לִמְתוּרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד MISHNA: One who reads from the Torah in the synagogue should not read fewer than three verses. And when it is being translated, he should not read to the translator more than one verse at a time, so that the translator will not become confused.