Mishnah Megillah
by Jonathan Wolf

Chapter 4

This last chapter in tractate Megillah deals with the rules governing the reading of the Torah. The Rambam has some interesting commentary, which elucidates our modern Torah service on Shabbat and the festivals.

Mishnah 1:

He who reads the Megillah may stand or sit; if one read it, or if two read it, they have fulfilled their duty. In a place where the custom is to recite a blessing, one should recite it, but where it is not customary to recite a blessing, he does not recite it. On Monday, and on Thursday, and on the Sabbath at the afternoon service, three persons read from the Torah; they must not reduce the number nor may they add to it; nor do they conclude with a reading from the Prophets. He that begins the reading from the Torah and he that concludes it, recites a blessing, the one at the start and the other at the conclusion.

Commnetary:

In Talmudic times, the person called to the Torah for an aliyah, also read from the Torah. Today, we have a baal k’riah (Torah reader) who reads the Torah portion for us. The person called recites the blessing for the reading and the congregation (and the reader ) respond "Amen". After the reading, the person called for the aliyah recites the concluding blessing.

The Torah is read on Monday and Thursday mornings as well as the afternoon of Shabbat. The "Kohen" portion for the following Shabbat is typically read and divided into three portions for the Kohen, Levite and Israelite aliyot. The Kohen is given the honor of the first aliyah regardless of his stature in the community or level of knowledge). If there isn’t a Levite available, the same Kohen is given the second aliyah as well. If there isn’t a Kohen available, then a Levite can take his place. The Rambam rules that the Levite should then have the second aliyah as well so the congregation doesn’t think that the first Levite was actually a Kohen.

Mishnah 2:

On the first days of the months (Roshei Chodashim) and on the intermediate festival days (Chol HaMoed) four read; they must not reduce the number nor add to it; nor do they conclude with a reading from the Prophets. He that begins and he that concludes the reading from the Torah recites a blessing, one at the start and the other at the conclusion. This is the general principle: any day when there is an Additional service (Musaf) but is not a Holyday, four read; on a Holyday, five read; on the Day of Atonement, six read; on the Sabbath, seven read. They must not reduce the number, but they may increase it, and they conclude with a reading from the Prophets. He who commences and he that concludes, recites a blessing, the one before it and the other at the completion.

Commentary:

If additional aliyot are added, the last one is called the acharon. The aliyah for the reading from the Prophets (Haftorah) is called the maftir. Since the service is interrupted after the seventh or acharon aliyah by the recitation of the kaddish prayer, the maftir is not considered to be a part of the allotted Torah honors. It is customary not to have family members follow one another in the main set of aliyot.

The Rambam, in Hilchot Tefillah (chapter 12), has the entire structure of the Torah service laid out. Some segments of his commentary are worth looking at here:

"Moses, our teacher, ordained that the Jews should read the Torah publically on the Sabbath and on Monday and Thursday mornings, so the people would never have three days pass without hearing the Torah."

"Ezra ordained that the Torah should be read during the mincha service on the Sabbath, because of the shopkeepers. He also ordained that on Mondays and Thursdays, three people should read from the Torah, and that they should read no fewer than ten verses."

"These are the days when the Torah is read publically: Sabbaths, festivals Roshei Chodashim, fast days, Chanukkah, Purim, and Mondays and Thursdays each week. The Haftorah is read only on Sabbaths, festivals, and Tisha b’Ave."

"The Torah is never read in public in the presence of fewer than ten adult free men. No fewer than ten verses are read…When beginning a passage from the Torah, no fewer than three verses should be read…"

"Each one of the readers opens the Torah scroll and looks at the place from which he is to read. Afterwards, he declares Barchu et Adonai hamevorach, and the people answer Baruch Adonai hamevorach le’olam va’ed. He then recites the blessing:

‘Blessed are You, God, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah. Blessed are You, God, the Giver of Torah.’

All the people respond ‘Amen’. Afterwards, he reads until he completes the reading, rolls the scroll closed and recites the blessing:

‘Blessed are You, God, our Lord, King of the universe, who has given us His Torah, the Torah of Truth, and implanted eternal life in our midst. Blessed are You, God, the Giver of Torah’."

"Once the reader begins reading the Torah, it is forbidden for the congregants to talk, even regarding matters of Torah law. Rather, everyone should listen, remain silent, and pay attention to what is being read…It is forbidden to leave the synagogue while the reader is reading from the Torah. However, one is permitted to leave between aliyot…"

Mishnah 3:

They may not recite the Shema, nor may anyone step before the Ark, nor may they "lift up their hands", nor may they read the Torah or a portion of the Prophets, nor may they observe the "funeral halts", nor recite the "Mourner’s Benediction" or the "Mourner’s Consolation", or the newlywed benediction, nor mention the name of God in the Grace After Meals when less than ten are present. Also for lands, nine and a priest are required, and similarly for a person.

Commentary:

The "laying of the hands" refers to the blessing of the priests; the birchat kohanim or "duchanning". It is also referred to as "nesiat kapaim" which means the "raising of the hands". We do not say the Barchu, or the kaddish (or an "el maley rachamim") without having a minyan present. The newlywed benediction is the sheva berachot (seven blessings)recited after a wedding ceremony. The ceremony for lands refers to the assessment for the redemption of lands and valuation (which needs the presence of a kohen and a total of ten adults).

Mishnah 4:

He that reads the Torah may not read less than three verses; he may not read to the translator more than one verse at a time, or three in the case of the reading from the prophets; but if these three form three separate paragraphs they must read them one by one. They may omit in the reading of the Prophet,but they may not omit in the reading of the Torah. And how much may one leave out? Only so much that the translator will not have time to make a pause.

Commentary:

In Talmudic times, a translator would stand with the reader and translate the Torah passage to the congregation. This was typically a translation into the Aramaic vernacular of the people. According to Ezra, when the Jews returned from the Babylonian exile, this practice was continued and even a minor could serve as a translator.

Mishnah 5:

He that reads the concluding lesson from the Prophet also recites the Shema and he steps before the Ark, and he lifts up his hands; but if he were a minor, his father or his teacher steps on his behalf.

Commentary:

It seems that the mishnah is implying that the last reader has the honor of serving as the baal tefillah and leading the congregation in the priestly blessing, the Shema, the amidah(passing before the ark). The gemara states that the reason for this is that it is a mark of honor on the person.

Misnah 6:

A minor may read the Torah and translate, but he may not recite the Shema, nor go before the Ark, nor raise his hands. One clothed in ragged garments may recite the Shema and translate, but he may not read the Torah or go before the Ark or lift up his hands. A blind person may recite the Shema and translate. Rabbi Yehudah says, Anyone who has never in his lifetime seen the light may not recite the Shema.

Commentary:

The opinion of Rabbi Yehudah is rejected. Today, it is customary not to have a minor read from the Torah until the age of Bar Mitzvah. The rule is that anyone who is ineligible to carry out any obligation may not by so performing the obligation exempt others thereby. It is also not customary to have a minor, who is a kohen, recite the priestly blessing (duchan).

Mishnah 7:

A priest whose hands have blemishes may not raise his hands. Rabbi Yehudah says, Moreover, one whose hands are stained with woad or madder may not lift up his hands because the people would gaze at him.

Commentary:

The words "woad" (is’tis) and "madder" (foo’ah) refer to plants that yield a blue and red dye respectively. The Sages rul that since the congregation is not allowed to look at the kohanim while they duchan, any blemish or disfigurement might cause them to gaze at the kohen instead on concentrating on the blessing. Since shoes are to be removed, the Talmud adds foot disfigurements as well. Other commentators write that if the majority of the people are engaged in the dyeing process, then stained hands would not be a novelty and the kohen may recite the blessing. The Torah prohibits these disfigurements in Vayikra 21: 17-23:

"Speak unto Aaron saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God. For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or one that hath a flat nose, or that hath anything too long, or a man that is broken footed, or broken handed, or thick browed, or that hath his eye over spread, or a disarrangement in the eye, or is scabbed, or scurvy, or hath his stones crushed; any man that hath a blemish of the seed of Aaron the priest, he shall not come nigh to offer the fire offerings of the Lord; he hath a blemish; he shall not go in. And unto the altar he shall not come nigh, because he hath a blemish, that he profane not My holy places…"

Mishnah 8:

If one declare, ‘I will not step before the Ark in colored raiment’, he may not go even in white garments. ‘I will no go in sandals’, he may not step up even barefoot. He who makes his phylactery round is in danger for there is no fulfillment of the obligation therewith. If he set it upon his forehead or on the palm of his hand, then this is the practice of heresy. If one covered it with gold or placed it over his sleeve, then this is the practice of the separatists.

Commentary:

The gemara explains the first clause in this mishnah as meaning that the Sages feared that the person might have leanings toward the early Judeo-Christians who felt strongly about this. The tefillin must be square and painted black. The arm tefillin must be wrapped around the skin in order to fulfill the mitzvah. The sages were impressing upon the people the need to follow the halacha as set forth by the Sages.

Mishnah 9:

If one say, ‘The good shall bless Thee’, this is a heretical practice.(If he says) ‘Over the nest of a bird do Thy mercies extend’, or ‘For the good may Thy Name be remembered’ or ‘We give thanks, we give thanks’-they must silence him. If one introduce euphemisms about the laws of incest, they must silence him. If one say, ‘And thou shalt not give any of thy seed to pass through to Molech’ by ‘And thou shalt not give any of thy seed to a heathen woman to become pregnant’ they must silence him with rebuke.

Commentary:

The Sages interpret all of these passages to be denying the glory and unity of God. In the first phrases, it is the duty of all (upright and wrongdoer) to praise God. Also, God must be raised when he both rewards and punishes. Saying "modim, modim" implies the existence of two deities. Finally, one is forbidden to corrupt the intentional meaning of Scripture.

Mishnah 10:

The story of Reuben is read but not explained; the episode of Tamar is read and interpreted; the first story of the Calf is read and translated, and the second account is read but not interpreted; the Priestly benediction and the narrative of David and that of Amnon are neither read nor translated. They may not conclude with the Chariot chapter as a reading from the Prophets; but Rabbi Yehudah permits it. Rabbi Eliezer says, They do not read the chapter ‘Cause Jerusalem to know’ as the concluding reading from the Prophets.

Commentary:

The opinion of Rabbi Yehudah is accepted but that of Rabbi Eliezer is rejected.

The commentators explain that out of respect for Reuben and Jacob, the incident from Bereshit 35:22 is read but not explained. Since Judah confessed to his error sincerely, this is a sign of righteousness and so the story of Tamar (Bereshit 38:13-30) is read and explained. All of these passages selected by the Mishnah deal with respecting the honor of the people involved, demonstrating a moral lesson, or, as in the case of Ezekiel chapter 16, out of respect for the people of Israel. The Sages also did not like the passage in verse 3 of that chapter which states: "thy father was an Amorite and thy mother was a Hittite".

Mishanah Megillah is Concluded!