תּלמוד אויף מיכה 7:18

²¹This paragraph is also in Megillah 4:5 (75b l. 52), ל. Quoted in Tosaphot Yeshenim70a. There²²Mishnah Megillah 4:5., we have stated: “One skips in prophets; one does not skip in the Torah.²³Public readings of the Torah must present a continuous text. Readings from the Prophets may be pieced together, such as in the Ashkenazic Haftara to Yitro, Is. 6:1–7:6, 9:5–6.” “One skips in prophets,” but one does not skip from one prophet to another, except that one is permitted to skip between the Twelve Prophets²⁴The 12 minor prophets are considered one book. The Ashkenazic Haftara for the Sabbath between New Year’s day and Yom Kippur is composed of Hos. 14:2–10 and either Joel 2:15–27 or Micah7:18–20.. “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph²⁵If one continues on the same page after an interruption, nothing has to be scrolled.? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death⁴Lev. 16:1–34. and but on the tenth day”⁵Lev.23:26–32.? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites²⁶The sacrifices detailed in Num.19:7–11 (offered by the High Priest in his year-round “golden” garments) are completely different from those required by Lev. 16, for whose service white linen garments are prescribed. Therefore mention of the text in Num. 19 is essential, but scrolling such a large distance would be an interruption of the public service.. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah²⁷On a day which requires reading two different sections, such as a New Moon celebrated on a Sabbath, or a holiday. Then the Torah has to be scrolled, but this should not be done in public., scroll it behind a curtain. If there are two, take away one and bring the other²⁸This is current Sephardic practice, in contrast to current Ashkenazic procedure where the second Torah is brought before the first is lifted..

He who has a preponderance of merit inherits paradise. He who has a preponderance of sins inherits hell. Rebbi Yose ben Ḥanina said: It does not say “He lifts sins,” but rather (Ex. 34:7, Michah 7:18) “He lifts sin.” The Holy One, praise to Him, seizes one document from the sins and the merits tilt²⁰⁹The merits tilt the scales of justice to their side. This argument is given in cryptic brevity in Babli Rosh Hashanah 17a. The text follows the parallel in Sanhedrin 10:1 (in the Venice text, .נושה עון אין כתיב כאן). Rebbi Eleazar said (Ps. 62:13): “Kindness is Yours, o Master, because You repay to everyone according to his deeds,” and if he has none, You give him from Yours. That is the opinion of Rebbi Eleazar, because Rebbi Eleazar said²¹⁰In Babli Rosh Hashanah 17a, this is quoted in the name of the House of Hillel. (Ex. 34:6): “And much kindness,” He turns towards kindness.

Rebbi Ḥuna said in the name of Rebbi Abbahu: There is no forgetting before the Holy One, but for Israel He becomes forgetful. What is the reason? It is written (Ex. 34:7, Michah 7:18) “He forgets²¹³Replacing נשׂא “to lift, carry” by נשׁה “to forget”. sin.” And so David says (Ps. 85:3): “You forgot your people’s sin, You covered up all their misdeeds, Selah.”