Kapłańska 26:3 Odniesienia do Talmudu: Jerusalem Talmud Berakhot, Jerusalem Talmud Megillah & Jerusalem Talmud Taanit

What does one read? Rebbi Yose said, one reads blessings and curses⁹²Both on the day of the New Moon and on fast days one reads in the Torah. The readings are explained in Mishnah Megillah 3:6. On the day of the New Moon, one reads abouts its sacrifices, Num. 28:11–15 (in Babylonia, 28:1–15), and on fast days for rain, blessings and curses, Lev. 26:3–46. (In Babylonia on other fast days, Ex. 32:11–14, 34:1–10). In Babylonia there would be no problem since there two Torah scrolls were used to read both portions, giving each person a larger share to read. However, in Israel the Torah was not read in the Babylonian one-year cycle but in an irregular three-year cycle with shorter readings and where the regular reading was postponed for any special one. For example, on Sabbath Ḥanukkah, in Israel only the corresponding part of the dedication sacrifices (Num. 7) was read, whereas in Babylonia that was simply the reading from the second Torah scroll. Similarly, for a Sabbath New Moon one read in Israel only Num. 28:1–15 and not the regular Torah reading. Hence, there is a serious question which portion to read on the New Moon which is also a fast day.. Rebbi Mana said to him: For example to tell them about the fast day? They are lying on their bellies⁹³Meaning, falling on their faces for private prayer after the Amidah, a penitential service (נפילת אפים) that is forbidden on semi-holidays like the day of the New Moon. and should not know that it is a fast day? He said to him: To tell you that one reads blessings and curses⁹⁴Not that the reading is to proclaim a fast day, but it is the reading appropriate for a fast day. If one already eliminates the prohibition of fasting on the New Moon, the occasion is so serious that the Torah reading also is eliminated.. Rebbi Yudan the Kappadokian⁹⁵A scholar from Kappadokia in Anatolia; he is always mentioned in connection with the Amora Rebbi Yose. said before Rebbi Yose in the name of Rebbi Yehudah ben Pazi: One reads about the New Moon. Rebbi Yose met Rebbi Yehudah ben Pazi. He asked him: Did you hear that from your father? He said to him: My father did not say so, except that at Eyn Ṭab⁹⁶After the destruction of the Academy of Jabneh and the move of the Patriarchate to Galilee, the declaration of New Moons and New Years (before the publication of the permanent calendar) did always take place at Eyn Ṭab “beautiful spring”, known in Greek as Kallirrhoë (καλλιρρόη “the beautifully flowing one”); it possibly is Ḥamat Gader. Since the sequence of 30 day and 29 day months was not determined beforehand, only at Eyn Ṭab was the day of the New Moon fixed. Everywhere else one knew that it was certainly a fast day and probably a day of the New Moon; the certain has precedence over the probable., since they know for sure that it is the New Moon, they read about the New Moon. Hence, at all other places one reads blessings and curses.

MISHNAH: On Ḥanukkah, about the princes¹²¹Num. 7:12–59 (-89), on each day of Ḥanukkah one reads the princes’ offerings for that day of the dedication of the Tabernacle.. On Purim, Amaleq came¹²²Ex. 17:8–16.. On New Moons, on the start of your months¹²³Num. 28:11–15.. For the bystanders, the Creation¹²⁴On each day of the week one reads the corresponding day of Creation; Gen. 1:1–2:3.. On fast days, blessings and curses¹²⁵Either Lev. 26:3–46 or Deut. Chapter 28.. One does not interrupt curses, but one person reads them entirely. On Monday, Thursday, and Sabbath afternoon one reads regularly but they may not count it in the series¹²⁶One reads the start of the portion to be read on the next Sabbath; this has no influence on the text to be read on the Sabbath., as it is said¹²⁷Lev. 23:44., Moses spoke to the Children of Israel about the holidays of the Eternal; the obligation is that each one be read in its time.

HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach¹²⁸Prov. 3:11. Babli 31b. The entire paragraph is more or less reproduced in Soferim 12:1–6., do not split it into many thorns¹²⁹An untranslatable pun, identifying the roots קוּץ “to be repelled” (Accadic קצצ “to be enraged”) and קוֹץ “thorn” (without obvious cognate).. Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason¹³⁰He rejects the homiletic reason given by preachers (accepted in the Babli 31b) and points to a simple technicality which makes stopping during the reading of the curses impossible. but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses¹³¹The curse formulas Deut. 27:15–26. which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy¹²⁵Either Lev. 26:3–46 or Deut. Chapter 28.. Rebbi Jonathan the scribe of Gufta came down here¹³²To Tiberias.; he saw Bar Abuna reading the Song of the Well¹³³Num. 21:17–20. and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea¹³⁴Ex. 15:1–19., and the Ten Commandments, and the curses [in Leviticus and the curses]¹³⁵The addition by the corrector is questionable since the Babli requires benedictions only for the text of Lev. and excludes that of Deut. in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear¹³⁶The topic never came up in his studies.. It seems reasonable for the Ten Commandments¹³⁷The special treatment accorded here to the Song on the Sea and the Ten Commandments may be the reason for the Ashkenazic custom to stand during the recitation of these texts; a custom otherwise unexplained.. Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy¹³⁸The last 8 verses, Deut. 34:5–12, about Moses’s death and its aftermath, which are ascribed either to Joshua or to Moses who wrote them by Divine command without separation of words. Babli Bava batra 15a. need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after¹³⁹The original Palestinian usage was that a benediction was recited before the start of the Torah reading (“Who choose us from all peoples and gave us His Torah”) and after the end (“Who gave us His Torah”) recited, respectively, by the first reader before and the last reader after his reading. Separate benedictions for every reader, which make all the preceding discussion unnecessary, are Babylonian usage. It follows that the benedictions mentioned here for the Song on the Sea, the Ten Commandments, and Blessings and Curses, must be different from the beginning and ending benedictions.? But it is needed for a New Moon which falls on a Sabbath¹⁴⁰Since the reading has only 5 verses (Note 123) it cannot be split; the text has to be recited seven times. Since starting and finishing readers read the same text, it remains questionable why they should differ in their benedictions..