Translate the underlined phrase. All of the words should be available in Morfix.
(כא) הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה,
בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת,
בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים לַכֹּחַ, בֶּן אַרְבָּעִים לַבִּינָה, בֶּן חֲמִשִּׁים לָעֵצָה, בֶּן שִׁשִּׁים לַזִּקְנָה, בֶּן שִׁבְעִים לַשֵּׂיבָה, בֶּן שְׁמֹנִים לַגְּבוּרָה, בֶּן תִּשְׁעִים לָשׁוּחַ, בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם:
(21) He [Yehudah ben Teima] used to say: Five years [is the age] for [the study of] Scripture, Ten [is the age] for [the study of] Mishnah,
Fifteen [is the age] for [the study of] Talmud, Eighteen [is the age] for the [wedding] canopy, Twenty [is the age] for pursuit, Thirty [is the age] for [full] strength, Forty [is the age] for understanding, Fifty [is the age] for [giving] counsel, Sixty [is the age] for mature age, Seventy [is the age] for a hoary head, Eighty [is the age] for [superadded] strength, Ninety [is the age] for [a] bending [stature], One hundred, is [the age at which one is] as if dead, passed away, and ceased from the world.
The following source suggests that girls are considered to be mature at the age of 12, in contrast to boys, who are not considered mature until the age of 13:
(ו) ... בת שתים עשרה שנה ויום אחד נדריה קיימין...
בן שלש עשרה שנה ויום אחד נדריו קיימין...
(6) ...At twelve years and one day, her vows stand....
At thirteen years and one day, his vows stand.
Background to the following two sources:
There is a debate in the Talmud as to whether or not a blind person is exempt from fulfilling the commandments.
רב יוסף - סגי נהור, הוה:
Rav Yosef--he was blind.
(It translates literally as "he has enough light.")
The following talmudic passage is the main source used for celebrating a Bar/Bat Mitzvah.
Some of the lines have been translated for you. Translate the lines that have not already been translated. The bolded phrases appear in the Frank Dictionary. The rest should be on Morfix.
אמר רב יוסף:
מריש,
הוה אמינא:
מאן דאמר
הלכה כר' יהודה
דאמר
סומא
פטור מן המצות,
קא עבדינא יומא טבא לרבנן.
מאי טעמא?
דלא מפקדינא וקא עבדינא מצות.
והשתא דשמעית להא דר' חנינא
דאמר ר' חנינא
גדול המצווה ועושה
ממי שאינו מצווה ועושה
מאן דאמר לי
אין הלכה כרבי יהודה
עבדינא יומא טבא לרבנן
מאי טעמא?
דכי מפקדינא אית לי אגרא טפי:
At first,
I would say:
one who says that
who says:
A blind person
then I will host a festive day for the Sages.
It is that I am not commanded and nevertheless I perform mitzvot.
But now that I heard this statement of Rabbi Ḥanina,
as Rabbi Ḥanina says:
one who says to me
then I will host a festive day for the Sages.
It is that as I am commanded, I have more reward.
Study Questions:
1. What did Rav Yosef say at first? What was his incentive for throwing a party?
2. Before hearing Rabbi Hannina's teaching, what does Rav Yosef assume regarding the commandments?
3. What does Rabbi Hannina teach?
4. After hearing Rabbi Hannina's teaching, how does Rav Yosef change his mind? What is his incentive for changing his mind?
5. Of the two opinions regarding whether it is better to be commanded, which position do you agree with more AND WHY?
6. HOW and WHY is this talmudic passage a source for celebrating a Bar/Bat Mitzvah?
7. Does this source lead you to view your Bar/Bat Mitzvah differently? EXPLAIN.