Tosefta su Esodo 32:78

There are [scriptural passages] that are [publicly] read and translated [orally into Aramaic during the public reading], [others] that are read but are not translated, [and others] that are neither read nor translated. The account of creation (Gen. 1), we read and translate. The account of Lot and his two daughters (Gen. 19) is read and translated. The account of Judah and Tamar (Gen. 38) is read and translated. The *first account of the [Golden] Calf is read and translated. [Note: The "first" account refers to the Torah's initial narrative of the sin of the Golden Calf, Ex. 31:1-20 (see Meg. 4:10).] The curses that are in the Torah are read and translated, but we may not permit one [reader] to start and another [reader] to finish, rather the one who starts is the one who finishes. The warnings and punishments that are in the Torah are read and translated. The account of Amnon and and Tamar (2 Sam. 13) is read and translated. The account of Absalom and his father's concubines (2 Sam. 15:16, 16:22) is read and translated. The account of the concubine of Gibeah (Judges 19-21) is read and translated. [The passage commencing with] "Proclaim to Jerusalem [her abominations (to'avoteha)]" (Ezek. 16:2) is read and translated. And it so happened that someone was reading before Rabbi Eliezer "Proclaim to Jerusalem [etc.]" and he translated it. [Rabbi Eliezer] said to him, "Go and proclaim the abominations (to'avoteha) of your mother!" The Divine Chariot (Ezek. 1), we read it to the masses. The incident of Reuben [and Bilhah] is read but not translated. And it so happened with Rabbi Chananiah ben Gamaliel that he was reading in Akko, "And Reuben went and he lay with Bilhah, etc., and the sons of Jacob were twelve" (Gen. 35:22*), and he told the translator, do not translate this except for the end. [*Note: The reference in the Hebrew text to Gen. 25:16 (בראשית כ״ה:ט״ז) appears erroneous.] The second account of the [Golden] Calf, from "And Moses said to Aaron, What did this people do to you?" until "And Moses saw that the people had become unrestrained" (Ex. 32:21-25), and also what is written after, "And God plagued the people, etc." (Ex. 32:35), from this said Rabbi Shimon ben Elazar, a person should not recount a disgraceful event, is it was due to Aaron's recounting to Moses that the apostates rebelled (i.e., Aaron's statement, "I threw [the gold] into the fire, and this calf emerged," appeared to acknowledge that the calf possessed divine power, see Meg. 25b:12 (Steinsaltz)). The account of David and Bathsheba is neither read nor translated. But the [Bible] teacher teaches [these passages] in his usual way.

There are [scriptural passages] that are [publicly] read and translated [orally into Aramaic during the public reading], [others] that are read but are not translated, [and others] that are neither read nor translated. The account of creation (Gen. 1), we read and translate. The account of Lot and his two daughters (Gen. 19) is read and translated. The account of Judah and Tamar (Gen. 38) is read and translated. The *first account of the [Golden] Calf is read and translated. [Note: The "first" account refers to the Torah's initial narrative of the sin of the Golden Calf, Ex. 31:1-20 (see Meg. 4:10).] The curses that are in the Torah are read and translated, but we may not permit one [reader] to start and another [reader] to finish, rather the one who starts is the one who finishes. The warnings and punishments that are in the Torah are read and translated. The account of Amnon and and Tamar (2 Sam. 13) is read and translated. The account of Absalom and his father's concubines (2 Sam. 15:16, 16:22) is read and translated. The account of the concubine of Gibeah (Judges 19-21) is read and translated. [The passage commencing with] "Proclaim to Jerusalem [her abominations (to'avoteha)]" (Ezek. 16:2) is read and translated. And it so happened that someone was reading before Rabbi Eliezer "Proclaim to Jerusalem [etc.]" and he translated it. [Rabbi Eliezer] said to him, "Go and proclaim the abominations (to'avoteha) of your mother!" The Divine Chariot (Ezek. 1), we read it to the masses. The incident of Reuben [and Bilhah] is read but not translated. And it so happened with Rabbi Chananiah ben Gamaliel that he was reading in Akko, "And Reuben went and he lay with Bilhah, etc., and the sons of Jacob were twelve" (Gen. 35:22*), and he told the translator, do not translate this except for the end. [*Note: The reference in the Hebrew text to Gen. 25:16 (בראשית כ״ה:ט״ז) appears erroneous.] The second account of the [Golden] Calf, from "And Moses said to Aaron, What did this people do to you?" until "And Moses saw that the people had become unrestrained" (Ex. 32:21-25), and also what is written after, "And God plagued the people, etc." (Ex. 32:35), from this said Rabbi Shimon ben Elazar, a person should not recount a disgraceful event, is it was due to Aaron's recounting to Moses that the apostates rebelled (i.e., Aaron's statement, "I threw [the gold] into the fire, and this calf emerged," appeared to acknowledge that the calf possessed divine power, see Meg. 25b:12 (Steinsaltz)). The account of David and Bathsheba is neither read nor translated. But the [Bible] teacher teaches [these passages] in his usual way.

The one who sells his slave to an idolators fair, his money [that is, the money resulting from his sale] is prohibited and he must take it to the salt sea. They force his master to redeem him even for a hundred times the amount [for which the master had sold him], and then he sets him free. You find to say: the one who does business at an idolators fair: regarding a beast, it is hamstrung; clothing and vessels, they are left to rot; money and metal tools, one takes the benefit to the salt sea. Produce that is usually poured out is poured out, [that is usually] burnt is burnt, [that is usually] buried is buried. Rabbi Yosei says, one breaks idols and throws them into the wind or casts it into the sea. They said to him, it may even be made into manure, as it says, “Let nothing that has been doomed stick to your hand” (Deut 13:18). Rabbi Yosei said to them, it says, “As for that sinful thing you made . . . [I broke it to bits and ground it thoroughly until it was fine as dust, and I threw its dust into the brook that comes down from the mountain]” (Deut 9:21). They said to him, is that proof? [It has also been said,] “[He took the calf that they had made and burned it, he ground it to powder] and strewed it upon the water and made the Israelites drink it” (Exodus 32:20), teaching that he tested them the same way they test the suspected adulteress. Rabbi Yosei said to them, but it says, “They abandoned their idols there” (II Sam 5:21) and “He also deposed his mother Maakhah from the position of queen mother because had made an abominable thing [for Asherah].” (I Kings 15:13). They said to him: Is there any proof from there? “Asa cut down her abominable thing [and burnt it in Wadi Qidron]” (II Kings 15:13). Rabbi Yosei said to them, but it says, “He broke into pieces the bronze serpent” (II Kings 18:4). They said to him, was this an idol? Didn’t Moses make it? This teaches that Israel went astray after it until Chizqiyah and his son came.

2. Rabbi Yochana ben Zakai used to say five things.