Sotah

AND READS [THEREIN] AFTER THE DEATH AND HOWBEIT ON THE TENTH DAY. I quote in contradiction: We may skip a passage in the Prophets but not in the Torah!  — Abaye said: There is no contradiction; the latter teaching refers to a case where the passage skipped is sufficiently long to interrupt the translator, whereas [in the Mishnah] it is not sufficiently long to interrupt the translator.  On this point, however, it has been taught: We may skip a passage in the Prophets but not in the Torah. How much may be skipped [in the reading of the Prophets]? A passage which is not sufficiently long to interrupt the translator. Consequently so far as the Torah is concerned nothing at all [may be skipped]! — But Abaye said: There is no contradiction; the teaching [that we may skip a passage in the reading of the Torah] applies to where there is one theme,  the other teaching to where there are two themes. Thus it has been taught: We may skip [a passage] in the Torah where there is one theme and in the Prophets where there are two themes, but in either case only when it is not sufficiently long to interrupt the translator. We may not, however, skip from one Prophetical Book to another; but with a book of the Minor Prophets  we may skip [from one to another] except that this may not be done from the end of the Book to its beginning. THEN HE ROLLS THE TORAH-SCROLL TOGETHER, PLACES IT IN HIS BOSOM etc. Why all this?  — So as not to discredit the Torah-Scroll. THE PASSAGE 'ON THE TENTH DAY', WHICH IS IN THE BOOK OF NUMBERS, HE READS BY HEART. Let him roll up the Scroll and recite [the passage]!  — R. Huna b. Judah said in the name of R. Shesheth: Because we do not roll up a Torah-scroll in the presence of a congregation.  Then let another Torah-scroll be brought and read [it therein]! — R. Huna b. Judah said: [No], because it would discredit the first.  R. Simeon b. Lakish said: Because we may not pronounce an unnecessary benediction.  Do we, then, pay attention to [the reason that it would] discredit [the first Scroll]? Behold, R. Isaac the smith said: When the new moon of Tebeth  falls on the Sabbath, three Scrolls are brought: the first for the lection of the [Sabbath] day, the second for [the portion of] the new moon, and the third for [the portion of] Hanukkah!  — When three men [read] in three Scrolls, there is no fear about [a Scroll] being discredited, but when one man [reads] in two Scrolls there is this fear. AND HE RECITES EIGHT BENEDICTIONS IN CONNECTION THEREWITH etc. Our Rabbis taught: [The High Priest] pronounces a benediction over the Torah just as we do in Synagogue;  for the Temple-service for the thanksgiving,  and for the pardon of sin as usual;  over the Temple separately,  over the priests separately, over the Israelites separately — and over Jerusalem separately. AND THE REST OF THE PRAYER. Our Rabbis taught: The rest of the prayer consists of petitions song and supplication that Thy people Israel is in need of salvation; and he concludes with, '[Blessed art Thou, O Lord,] Who hearkenest unto prayer.' From this point onward,  each individual brings a Torah-scroll from his house and reads therein. For what purpose is this done? To display its beauty in public. MISHNAH. WHAT WAS THE PROCEDURE IN CONNECTION WITH THE PORTION READ BY THE KING? AT THE CONCLUSION OF THE FIRST DAY OF THE FESTIVAL [OF TABERNACLES] IN THE EIGHTH,  I.E., THE END OF THE SEVENTH,  THEY ERECT A WOODEN DAIS IN THE TEMPLE COURT, UPON WHICH HE SITS; AS IT IS SAID, AT THE END OF EVERY SEVEN YEARS, IN THE SET TIME etc.  THE SYNAGOGUE-ATTENDANT  TAKES A TORAH-SCROLL AND HANDS IT TO THE SYNAGOGUE PRESIDENT,  AND THE SYNAGOGUE-PRESIDENT HANDS IT TO THE [HIGH PRIEST'S] DEPUTY. HE HANDS IT TO THE HIGH PRIEST WHO HANDS IT TO THE KING. THE KING STANDS AND RECEIVES IT, BUT READS SITTING. KING AGRIPPA  STOOD AND RECEIVED IT AND READ STANDING, FOR WHICH ACT THE SAGES PRAISED HIM. WHEN HE REACHED, THOU MAYEST NOT PUT A FOREIGNER OVER THEE,  HIS EYES RAN WITH TEARS.  THEY SAID TO HIM, 'FEAR NOT, AGRIPPA, THOU ART OUR BROTHER, THOU ART OUR BROTHER!' [THE KING] READS FROM THE BEGINNING OF DEUTERONOMY UP TO THE SHEMA',  THE SHEMA', AND IT SHALL COME TO PASS IF YE HEARKEN,  THOU SHALT SURELY TITHE,  WHEN THOU HAST MADE AN END OF TITHING,  THE PORTION OF THE KING,  AND THE BLESSINGS AND CURSES, UNTIL HE FINISHES ALL THE SECTION. THE KING PRONOUNCES THE SAME BENEDICTIONS AS THE HIGH PRIEST, EXCEPT THAT HE SUBSTITUTES ONE FOR THE FESTIVALS INSTEAD OF ONE FOR THE PARDON OF SIN. GEMARA. Does it enter your mind [that the Mishnah means] the eighth [day of the Festival]! — Read 'the eighth [year].  But why all this?  — It is all necessary; for if the All-Merciful had only written 'at the end', I might have thought that the reckoning was to be from then  although they had not observed a year of release;  therefore the All-Merciful wrote in 'the year of release', If the All-Merciful had only written 'the year of release', I might have thought that this means the end of the year of release;  therefore the All-Merciful wrote 'in the set time.  If He had only written 'in the set timeð, I might have thought that this means at the New Year festival; therefore the All-Merciful wrote 'in the feast of tabernacles'. And if the All-Merciful had only written 'in the feast of tabernacles', I might have thought that this means on the last day of the festival; therefore the All-Merciful wrote 'when all Israel is come'