Bartenura on Mishnah Megillah

Sefaria · Mishnah > Rishonim on Mishnah > Bartenura > Seder Moed · 161 sections

1.1.1
מגילה נקראת באחד עשר בשנים עשר – at times on this [day] and at times on that [day] as is explained further on.
1.1.2
מימות יהושע בן נון קורין בט"ו – as it is written (Esther 9:19): “That is why village Jews, who live in unwalled towns observe the fourteenth day of the month of Adar…” And when those in unwalled towns [read the Megillah] on the fourteenth [of Adar], we infer from it that those are in walled cities read on the fifteenth [of Adar]. And this is from the time of Joshua [son of Nun], which we derive by analogy from [the usage of the words] פרזי פרזי . It is written here (Esther 9:19): “village Jews” and it is written there (Deuteronomy 3:5): “…apart from a great number of unwalled towns.” Just as there, [it is] from the time of Joshua, so here too, [it is] from the time of Joshua. And they established that cities surrounded by a wall from the days of Joshua, even though they now lack a wall , should read [the Megillah] on the fifteenth [of Adar] like Shushan/Susa, in order to distribute honor to the Land of Israel that was destroyed during the days of Mordecai and Esther, in order that they [residents in the Land of Israel] would read [the Megillah] like those who live in Shushan and would be considered as if they are walled cities, even though right now they are destroyed. And there would be a reminder to the Land of Israel through this miracle, and since Joshua began to fight with the Amalekites first, as it is written (Exodus 17:14): “[Then the LORD said to Moses,] ‘Inscribe this in a document as a reminder to the, and read it aloud to Joshua: [I will utterly blot out the memory of Amalek from under heaven]!’” Therefore, they mention it [Amalek – the ancestors of Haman] from the days of Joshua.
1.1.3
אלא שהכפרים מקדימין – that is to say, in the aftermath that, those [who live] in walled cities read [the Megillah] on the fifteenth [of Adar] and those who are not in walled cities [read] on the fourteenth [of Adar], everyone is within this principle. So how do we find further [that one can read the Megillah] on the eleventh, the twelfth or on the thirteenth [of Adar]? Rather, those who dwell in villages were given permission to advance their reading to the gathering [i.e., market] day [prior to Purim], on the Monday of the week before the fourteenth [of the month] or the Thursday of the week [before the fourteenth] , which are the gathering day, when the villagers gather together in the villages for judgment, since the Jewish courts sit on Mondays and Thursdays according to the ordinance of Ezra [the Scribe]. Alternatively, the villagers gather together in the cities [that are unwalled] on Mondays and Thursdays to hear the reading of the Torah. But the villagers are not so expert to read [the Torah] and need that it should be read for them by one of the city-dwellers. And the Sages did not trouble them to return and come on the fourteenth [of Adar], in order that they would be free on Purim day to provide for the needs of the festive Purim meal to those who dwell in the cities. And they [the Sages] found a hint for this from the Bible, as it is written (Esther 9:31): “These days of Purim shall be observed at their proper time[s, as Mordecai the Jew – and now Queen Esther – has obligated them to do…” and if Mordecai and Esther had not established anything other than the fourteenth and fifteenth [of Adar] which is written in the Bible, let the verse say, “in their time.” What is the meaning of “at their proper time[s]?” We learn from it two other times/occasions other than those that are written in the Megillah; but it was not necessary for the Bible to include the thirteenth [of Adar] as a day appropriate for reading [the Megillah] since the essence of the miracle [of Purim] was on that day, since on it they [i.e., the Jews] gathered to be avenged of their enemies, whether in Shushan or in the rest of the [one-hundred and twenty-seven] provinces. By force, the Bible only had to include the eleventh and the twelfth [of Adar], and we don’t say that it includes the sixteenth and seventeenth [of Adar] for after the fourteen and fifteenth [of Adar] mentioned in the Megillah, as the Bible states (Esther 9:27): “[to observe these two days] in the manner prescribed/ולא יעבור [and at the proper time each year].”
1.2.1
חל להיות י"ד בע"ש, עיירות ומוקפין חומה קורין בו ביום – There is no Megillah reading on Shabbat, as a [rabbinic] preventive measure lest he take it [the Megillah] in his hand and he removes it four cubits into the public domain. And if one were to postpone the reading until after Shabbat, it would be the sixteenth [of Adar], and the Biblical verse (Esther 9:27), said: “ ולא יעבור /in the manner prescribed [and at the proper time each year].” But even though wall-city dwellers read the Megillah on the fourteenth [of Adar] when the fifteenth [of Adar] occurs on Shabbat, nevertheless, we don’t read [the portion] (Exodus 17:8 and following): “Amalek came [and fought with Israel at Rephidim]…” other than on Shabbat which is the fifteenth day [of Adar], and we recite the Haftarah of (I Samuel 15:2-31): “[Thus said the LORD of Hosts:] I am exacting the penalty [for what Amalek did to Israel, for the assault he made upon them on the road, on their way up from Egypt (and following)].” And [further] we discuss and expound the laws of Purim on that Sabbath. And regarding the Festive Purim meal, there are those who say that we do it on the fourteenth day [of Adar] when for on it we read the Megillah; and there are those who say that we postpone it until after Shabbat. And this is implied in the Jerusalem Talmud, that the Festival Purim meal that occurs on Shabbat is postponed but not advanced [to an earlier date], and according to everyone, we don’t do it on Shabbat.
1.2.2
באחד בשבת, כפרים מקדימין ליום הכניסה – that is on the eleventh [of Adar], and these words [indicating] that the Sages were lenient to those who dwell in villages to advance [their Reading of the Megillah] to the day of gathering (i.e., the previous Monday/Thursday], apply at the time when Israel lived [undisturbed] on their land and the messengers of the Jewish court go out to inform [the people] when the Jewish court sanctified the new month and when the Passover [sacrifice] would occur. But in this time, when the people become confused by their reading [of the Megillah at the wrong time] and count from it thirty days until Passover if the villagers were to advance their reading, they would observe the Passover at the end of the thirtieth day of their reading, and [ultimately] it would be found that they would e eating leaven on the last days of Passover. Therefore, we don’t read it [the Megillah] other than at its proper time.
1.3.1
עשרה בטלנים – of the synagogue who are idle from their work and are fed by the community, in order that they would always be found in the synagogue at the hour of prayer.
1.3.2
באלו אמרו – at the times [of the reading of the Megillah], they said that those who advance the reading if the time of being read falls on Shabbat.
1.3.3
אבל זמן עצי הכהנים והעם – that there were families among Israel who had fixed dates every year to bring wood to the Temple for the needs of the arrangement [of the piles of wood on the altar in the Temple], and they would bring an offering of wood with them as voluntary burnt offerings. If the fourteenth of Adar falls on Shabbat, we postpone [the reading] to the next day.
1.3.4
ותשעה באב – And the same law applies to the other fasts, if one of them falls on the Sabbath.
1.3.5
וחגיגה – if a Yom Tov/Jewish holy day falls on Shabbat, we postpone the holiday peace-offerings to the next day, for they have payment all seven days; and similarly הקהל – the gathering together of the people (see Deuteronomy 31:10-13, especially verse 12), when the King would read the book of Deuteronomy/Mishneh Torah, and all the people are liable to come and bring their children, as it is written (Deuteronomy 31:12): “[Gather the people] – men, women, children,[and all strangers in your communities…], and on Shabbat this is impossible and this we postpone it to the next day.
1.3.6
ולא מקדימין – for their time of their obligation has not yet arrived. But [regarding] Tisha B’Av we don’t advance the retribution.
1.4.1
אין בין אדר ראשון לאדר שני וכו' – his is how it should be read: There is no difference between the fourteenth and fifteenth of first Adar and the fourteenth and fifteenth of second Adar other than the reading of the Megillah and gifts to the poor [both in the Second Adar], but regarding the matter of eulogies and fasting, both [the first Adar and the second Adar] are equivalent.
1.5.1
אין בין יו"ט לשבת אלא אוכל נפש בלבד – [See Mishnah Betzah, 5:2] Our Mishnah is according to [the teachings of] the School of Shammai, who say (Betza 12a), we don’t take out a young child or a Lulav or a Torah scroll into the public domain, since they lack the need for food preparation. And this is not the Halakha, but only according to the words of the School of Hillel, who say that since we are permitted to bring something out for the purposes of eating, it is also permitted to take them out not for the sake of eating. And there are also other things that are prohibited on Shabbat but permitted on Yom Tov/Jewish holy days, even though they are not for the sake of food preparation, such as [see Mishnah Betzah, 5:1] throwing down fruit (if it is about to rain) [that was spread out to dry on the roof] through a trap door on a Jewish holy day, but not on Shabbat.
1.5.2
שזה זדונו בידי אדם – [if one violates a Mitzvah willfully] on Shabbat , which has death by a Jewish court.
1.6.1
אין בין המודר הנאה – One who is forbidden by vow to derive any benefit is not more severe than one [who is forbidden] by vow from [consuming] food other than entering one’s ground, for one [who is forbidden] by vow to derive any benefit , is prohibited to enter into his [home],[whereas] one [who is forbidden] by vow from [consuming] food is permitted [to enter into his home].
1.6.2
וכליים שאין עושין בהן אוכל נפש – It is permitted to lend them (i.e., the utensils) to one [who is forbidden] by vow from [consuming] food, and especially in a place where they do not hire and similar cases, but in a place where we hire and similar things, it is prohibited, for all benefit that brings one towards [eating] food, for if he did not derive this benefit which is wanting at least the equivalent of a Perutah/penny, it is the benefit of food, for since it is appropriate for that Perutah/penny [to be used] to purchase food.
1.6.3
נדר – He who says, “behold this burnt offering is upon me,” and afterwards, he set it aside and it was lost, he is liable for his property which may be resorted to in the event of non-payment.
1.6.4
נדבה – He who says, “behold this burnt offering is upon me,” and it was lost, he is not liable for his property which may resorted to in the event of non-payment, for he did not accept it upon himself, but [regarding] the matter of "בל תאחר"/that he should not be late (see Deuteronomy 23:22: “When you make a vow to the LORD your God, do not put off fulling it/לא תאחר לשלמו , [for the LORD your God will require it of you, and you will have incurred guilt.]”); both are equivalent, as it says (Deuteronomy 23:24): “…and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth,” for behold, vows and donations are mentioned in this matter.
1.7.1
שתי ראיות – whether on one day or on two consecutive days, and also three sightings, whether on one day, whether on three consecutive days or two [sightings] on one day, and one on the morrow.
1.7.2
אלא קרבן – for a person afflicted with gonorrhea who viewed two sightings does not require a sacrifice. But regarding the matter of making someone who performed the acts of the uncleanness caused by an unclean person lying on an object and the uncleanness caused by an unclean man’s sitting [to become] one of the original or direct causes of Levitical uncleanness and even if he did not touch them, and the counting of seven [clean days] from when his flux stopped, for he must count seven clean [days] before he immerses [in the Mikveh/ritual bath], both of these are equivalent.
1.7.3
אין בין מצורע מוסגר – who requires the locking up of the leper for trial, as it is written (Leviticus 13:5): “[On the seventh day the priest shall examine him, and if the affliction has remained unchanged in color and the disease has not spread on the skin,] the priest shall isolate him for [another] seven days.”
1.7.4
למצורע מוחלט – where the Kohen [declares] him completely defiled.
1.7.5
אלא פריעה ופרימה – this is regarding the matter of banishment and defilement, both of these are equivalent.
1.7.6
אין בין טהור מתוך הסגר לטהור מתוך החלט אלא תגלחת וצפרים – for concerning shearing and the bird sacrifices it is written (Leviticus 14:3): “the leper has been healed of his scaly affection,” excluding the leper being locked up (pending the Kohen’s observation), for his leprosy is dependent upon time (literally, “days”), because even if he was cured, he has to be locked up for seven days. But to the matter of [ritual] purification in the Mikveh, both are equivalent. For someone whose purity [was dependent upon] his being locked up, it is also written (Leviticus 13:6): “[On the seventh day the priest shall examine him again: if the affection had faded and has not spread on the skin, the priest shall pronounce him pure. It is a rash;] he shall wash his clothes, and he shall be pure.” And even though there also are the guilt sacrifices and the LOG (= 6 eggs) of oil, however, here, on the day of his purification and his healing is what is taught, and we are not dealing with the sacrifices that are in [the Torah portion of] Shemini.
1.8.1
נכתבין בכל לשון – In the writing of every nation and in the language of every nation.
1.8.2
אין נכתבין אלא יונית – And the reason that they permitted scrolls in Greek more than other language, as it says in the Bible (Genesis 9:27): “May God enlarge Japheth, and let him dwell in the tents of Shem…” The beauty of Japheth, that is, the beautiful language of Japheth [that is found] among all of the children of Japheth, “let him dwell in the tents of Shem,” and there is no more beautiful language among all of the children of Japheth like the Greek language. And the Halakha is like Rabban Shimon ben Gamaliel. However, at this time, that Greek language has become lost and confounded. Therefore, at this time, we do not write scrolls other than in the Holy Writing and in the Holy Language.
1.9.1
מרובה בגדים – Kohanim who served during the Second Temple [period], and even during the First Temple [period] after Isaiah and beyond, when the oil flask was hidden during his days, and there no [distinguishing features of] High Priests other than only the wearing of [multiple outfits of] clothing.
1.9.2
פר הבא על כל המצות – An Kohen anointed [with the anointing oil] who taught a leniency in a matter whose willful violation [is punished] by means of extirpation, and he acted according to his teaching, he brings a bullock, as it is written (Leviticus 4:3 – “If it is the anointed priest who has incurred guilt, so that blame falls upon the people, he shall offer for the sin of which he is guilty a bull of the herd without blemish as a purification offering to the LORD.”) if he is an anointed Kohen.
1.9.3
כהן המשמש – A High Priest that something occurred to him to make him unfit for service [in the Temple] and they appointed another in his place and his blemish passed and he returned to his Divine Service, and they removed the one who came in his place, the first one is called “the attending/serving [Priest]” and the second [is called] “removed.”
1.9.4
אלא פר יוה"כ – for it is impossible to bring two [sacrifices]. And similarly with the tenth of the Ephah, the cakes of the High Priest’s inauguration (see Mishnah Menahot, 11:3) for each day, since it is impossible to bring two [at once]. But regarding all other things, both are equivalent. If he comes to offer incense or any other Divine Service, he makes uses of the eight [different sets of] garments. And both of them are commanded about [marrying] a virgin and warned about [not marrying] a widow. And they offer incense when they are grieving [the loss of a kinsman prior to his/her burial].
1.10.1
אין בין במה גדולה – it is dealing with the time when [personal] altars are permitted. The large altar is the communal altar, which was in Nob and Giv’on.
1.10.2
לבמה קטנה – of each and every individual person, for everyone would make an altar for himself.
1.10.3
אלא פסחים – and everything that is like the Passover sacrifices, that is, the obligations which had the set time for them like Passover; like, for example, the daily offerings and Musaf/additional offerings. But obligations that do not have for them a fixed/set time, such as the bullock for an unconscious sin of the community, and the goats for idolatry, even on the large altar they would not have been offered.
1.11.1
בכל הרואה – in every place from where you are able to see Shiloh.
1.11.2
היתר – When Shiloh was destroyed, [private] altars were permitted.
2.1.1
הקורא את המגלה למפרע לא יצא – As it is written (Esther 9:28): “Consequently, these days are recalled and observed [in every generation...].” Just as [concerning] the observance of these days, it is impossible to [observe them] out of order/in an irregular way, for it is impossible that the fifteenth day would come before the fourteenth day, so too the recalling – which is the reading of the Megillah, out of order, cannot be done.
2.1.2
קראה על פה – He did not fulfill [his obligation]. It is written here, נזכרים /observed, and it is written there (Exodus 17:14): "כתוב זאת זכרון בספר"/”Inscribe this in a document as a reminder, [and read it aloud to Joshua…].”
2.1.3
קראה תרגום בכל לשון לא יצא – A Hebrew who read it (i.e., the Megillah) in [an] Aramaic [translation] and does not understand the language of [the] Aramaic [translation], or in all other languages which he does not understand, he has not fulfilled [his obligation regarding the reading of the Megillah].
2.1.4
אבל קורין אותה ללועזות בלעז – In that language that they understand, but as long as it is written in that language, for he cannot read it by heart.
2.1.5
והלועז ששמע אשורית יצא – And Greek, behold it is like Assyrian, regarding this law, but as we have written above (Chapter 1:8), this language has become lost and forgotten.
2.2.1
סירוגין – that he reads a bit and then pauses, and goes back and reads a bit [more] and pauses, even if he paused more than it would take in order to read all of it, he has fulfilled [his religious obligation].
2.2.2
היה כותבה – such as he writes the entire [Megillah], and sets it before him and reads verse-by-verse in the Megillah placed before him, and he writes it, but he does not fulfill his religious obligation other than when he reads the Megillah when it completely written.
2.2.3
אם כיון לבו – to fulfill [his religious obligation] through this reading.
2.2.4
בסם – it is root of grass that is called SAHM (a paint).
2.2.5
בסקרא – a stone that we paint red with it.
2.2.6
קומוס – a kind of resin/gum and in the foreign language [it is called] GUMMA.
2.2.7
קנקנתום – (vitriol – used an ingredient of shoe-black and of ink) – in the foreign language [it is called] DRIOLAV, and in Arabic ZA’AG.
2.2.8
נייר – made from grasses through a glue and we write upon it.
2.2.9
דפתרא – a leather hide in which its preparation was not completed , which is preserved in salt (i.e., pickled) and floured but not prepared with gall-nut juice.
2.2.10
על הספר – on the parchment.
2.3.1
בן עיר – whose time [for reading the Megillah] is on the fourteenth [of Adar].
2.3.2
שהלך לכרך – whose time [for reading the Megillah] is on the fifteenth [of Adar].
2.3.3
אם עתיד לחזור למקומו – if he is dweller of a walled-city [from the time of Joshua, son of Nwho went to a city and designated in the future (i.e., “intends”) to leave from the city on the night of the fourteenth [of Adar] before the crack of dawn. Even though was in the city at night, since he would not be in the city during the day time, this is not even a person who is residing in an open place for one day (see Talmud Megillah 19a). Therefore, he reads [the Megillah] like his place on the fifteenth [of Adar]. But if he does not designate in the future to leave from there that evening, for now, he is like a person who is residing in an open place for that one day (i.e., Purim). Even though he designates in the future (i.e., “intends”) to return on the morrow or on another day, he is called a person who is residing in an open place and reads with them. And the same law applies for a city dweller who went to a walled-city [from the time of Joshua, son of Nun], and he designated in the future (i.e., “intends”) to return on the evening of the fifteenth, he is not considered to be someone in a walled-city [from the time of Joshua, son of Nun] for that one day, and reads [the Megillah] on the fourteenth [of Adar]. And even though he is in a walled-city [from the time of Joshua, son of Nun], but if he has not designated in the future (i.e., “intends”) to return on the night of the fifteenth [of Adar], he does not read [the Megillah] on the fourteenth [of Adar] but rather, delays and reads with them (i.e., dwellers of walled-cities) [on the fifteenth of Adar], and this is how our Mishnah is explained in the Gemara.
2.3.4
ר' מאיר אומר: כולה – And the Halakha is according to Rabbi Meir.
2.4.1
הכל כשרים לקרות את המגילה – [the word] "הכל"/”everyone” – includes women.
2.4.2
חוץ מחרש – Our Mishnah [is according to] Rabbi Yosi, who said (Mishnah Berakhot, 2:3): He who recites the Shema inaudibly to himself, he has not fulfilled [his religious obligation].
2.4.3
ר"י מכשיר בקטן – But the Halakha is not according to Rabbi Yehuda.
2.4.4
אין קורין את המגילה – for a person is required/liable to read the Megillah at night and go back to read it [again] during the day. But the reading of the day time should not be until than after sunrise, as it is written (Esther 9:28): “Consequently, these days are recalled and observed in every generation...”
2.4.5
ולא מלין – as it is written (Leviticus 12:3): “On the eighth day [the flesh of his foreskin] shall be circumcised.”
2.4.6
ולא טובלין ולא מזין – as it is written concerning sprinkling (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him on the seventh day….].” And [the Rabbis] made an analogy between (two laws which rest of a biblical intimation or a principle common to both)/היקש – immersion in a ritual bath to sprinkling., and specifically when he immerses [in the Mikveh] on the seventh day, we say that from when it becomes night at the beginning of the seventh day, it is appropriate to immerse [in the Mikveh], and even though that nighttime is the beginning of the “day,” but once the seventh day has passed, it is permissible to to immerse [in the Mikveh] at night.
2.4.7
שומרת יום כנגד יום – On the eleven days between menstruating cycles. If she saw [blood] one day, she keeps [i.e., “counts”] the day afterwards and immerses on that selfsame day once the sun rises.
2.4.8
משעלה עמוד השחר כשר – for once the crack of dawn arrives, it is called “daytime,” as it is written in the book of Ezra (actually, Nehemiah 4:15): “And so we worked on, [while half were holding lances,] from the break of day until the stars appeared.” And it is written after this (verse 16): “…that we may use the night to stand guard and the day to work.” But, they did not say, “until sunrise,” rather in order to leave from the doubt of night, since not all are expert in when the crack of dawn occurs.
2.5.1
ולוידוי הפרים – the bullock of the anointed Kohen and the bullock for forgetfulness [as a cause of transgression] of the community upon which hey confess their sins that they had brought upon him.
2.5.2
ולידוי מעשר – (Deuteronomy 26:13): “[You shall declare before the LORD your God ‘I have cleared out the consecrated portion from the house;’….”
2.5.3
לסמיכה – (Leviticus 1:4): “He shall lay his hand upon the head of the burnt offering….”
2.5.4
להגשה – he brings near the meal offering fist in the southwest corner of the altar, and afterwards, he takes a fistful of it.
2.5.5
ולקמיצה ולהקטרה – it is talking about burning on the altar of the handful [of the meal-offering] which the priest takes [bending three middle fingers near the hollow of the hand as he takes hold of it], which is the meal offering corresponding to the sprinkling of the blood with sacrifice [of peace-offerings]. And it is not valid other than during the daytime, but the burning on the altar of the fats and limbs is valid throughout the night, as is taught in our Mishnah (Mishnah 6 and Berakhot, 1:1).
2.5.6
לקבלה – the reception of the blood in the bowl (out of which the sprinkling is done).
2.5.7
הזייה – the sprinkling of burnt bullocks of the inner sin-offerings, and the sprinkling of the blood on the altar is also called הזייה/”sprinkling.”
2.6.1
ולהקטר חלבים ואברים – the remainder of the daily burnt-offering of the time between the beginning of the decline of the sun until sunset (i.e., afternoon), as it is written, concerning them (Leviticus 6:2): “[This is the burnt offering:] The burnt offering itself shall remain where it is burned on the altar all night [until morning]….”
2.6.2
זה הכלל: דבר שמצותו ביום כשר כל היום – to include the arrangement of two fragments of frankincense which is placed on the show-bread (on the table of the Sanctuary).
2.6.3
ודבר שמצותו בלילה כשר כל הלילה – to include the eating of the Passover sacrifice which is valid all night long, and the Sages did not say “until midnight” other than in order to distance a person from sin.
3.1.1
בני העיר, רחובה של עיר – it has holiness/Kedusha in it, for they pray in it (i.e., the streets of the city) on fast days. And the Sages dispute the anonymous Mishnah and say that the street of the city lacks coming under the category of holiness, since we don’t pray in it other than by mere chance. And the Halakha is according to the Sages.
3.1.2
בית הכנסת לוקחים תיבה – and specifically, the synagogue of the villages where he is able to sell it, but in the synagogues of walled cities, since in a general way one comes to it, and it is of the community and people cannot sell it.
3.1.3
ספרים – The Prophets and the Writings (i.e., the second and third sections of the Tanakh/Bible).
3.1.4
אבל אם מכרו תורה לא יקחו ספרים – for we ascend in holiness and do not descend [in it].
3.1.5
וכן במותריהן – They sold scrolls [of the Prophets and the Writings] and purchased from some of the monies a Torah, they should not purchase from what remains something whose holiness is less, and all of these things were not said other in order that the seven representatives of the town did not sell [them] in the presence of the witnesses/judges of the city, but if the seven representatives of the town did sell [them] in the presence of the witnesses/judges of the city, even to purchase with their monies liquor to drink, it is permitted, and especially of that [which belongs to] the villages, as we have said.
3.2.1
אלא על תנאי – and even that [synagogue] which belongs to the community, it is forbidden for the community to sell it to another community permanently, for it is a manner of disgrace, that is to say, it is not anything in our eyes. But the Halakha is not according to Rabbi Meir.
3.2.2
ממכר עולם – and even to an individual and even to all of its implements. חוץ מד' דברים – that for those four things he should not sell it (i.e. a bathhouse, tannery, Mikveh and/or a urinal/laundry room – see the next entry).
3.2.3
בית המים – for laundering or alternatively, for urine.
3.2.4
ר"י אומר: מוכרין אותו לשם חצר – But the Halakha is not according to Rabbi Yehuda.
3.3.1
ואין מפשילין – to plait and twist, and the same law [applies] for all other forms of work, but the twisting of rope requires space the width of [one’s] hands, and the synagogue is a large house and it is worthy of this and it is its custom.
3.3.2
קפנדריא – to shorten his walk on the way to the synagogue. And the [etymology of] the word קפנדריא/Kapandaria, is (see Talmud Berakhot 62b and Mishnah Berakhot 9:5 and the Bartenura commentary there) “in place of going around the rows of houses, I will enter this one,” that is to say, all the while that I need to go around rows of houses, I will shorten my path and enter on this path.
3.3.3
מפני עגמת נפש – for they remember the days of its building and give heart to [re-]build it if they are able; or, they will request mercy upon it for its reconstruction. Therefore, there is no prohibition other than to pick grass and feed it to cattle or to destroy it [completely], but to pick grass and leave them in their place, it is permitted, and there is grieving of the soul.
3.4.1
קורין פרשת שקלים – [The Torah portion of] Kee Tissa (Exodus 30:11-16), to announce that [people] should bring their Shekels in Adar in order that they can make offerings on the first of Nisan from new Terumah/heave-offerings.
3.4.2
מקדימין לשעבר – the read in the portion of Shekalim (Exodus 30:11-16) on the Sabbath that is before Rosh Hodesh, and even if Rosh Hodesh Adar falls on Friday, we advance the reading to the previous Shabbat.
3.4.3
ומפסיקין בשבת הבאה – from reciting the second portion, in order that the portion of Zakhor (Deuteronomy 25:17-19) would be read on the Sabbath closest to Purim, to juxtapose the wiping out/destroying of Amalek with the wiping out/destroying of Haman.
3.4.4
בשלישית פרה אדומה – to warn the Jewish people to purify themselves and that they should make their Passover sacrifices in purity. And which is the third Sabbath? That which is closest to immediately after Purim. And when Rosh Hodesh Nisan occurs on Shabbat, it would be that the third Shabbat is the Shabbat closest to Rosh Hodesh Nisan, in order to juxtapose the warning of the purification of those who became defiled [through contact] with the dead to the Passover [offerings].
3.4.5
ברביעית החדש הזה – for there is the portion of Passover (Exodus 12:1-20).
3.4.6
לכסדרן – to the order of the Haftarot/prophetic portions, for until here, we recite Haftarot that are an abstract of/a reflection of the four [special] Torah portions: The portion of Shekalim – “At years of age” (II Kings 12:1); the portion of Zakhor: “…I am exacting the penalty for what Amalek did to Israel…”(I Samuel 15:2 – though many customs today have the community read the entire chapter); the portion of Parah: “And I will sprinkle upon you purifying waters” (Ezekiel 36:15); the portion of HaHodesh: “On the first day of the first month” (Ezekiel 45:18). From here and onwards, he returns to recite the prophetic portion that is a reflection of the [Torah] portion of that day.
3.4.7
לכל מפסיקין – We do not recite a prophetic portion that is a reflection of that day’s [Torah] portion, but rather, an abstract of the event.
3.5.1
בפרשת מועדות שבתורת כהנים – “When an ox or sheep or a goat [is born…]” (Leviticus 22:27 – it begins the verse before and extends to Leviticus 23:44). It is dealing with the first day. But nowadays, it is the general practice that on the first day [of Passover] we read: “Go, pick out [lambs for your families…]” (Exodus 12:21 through verse 51), and we recite the Haftarah concerning the Passover in Gilgal (Joshua 3:5-7 and Joshua 5:2-16 and 6:1, 27); on the Second Day [of Passover” we read [in the Torah]: “When an ox or sheep or a goat [is born…]” (Leviticus 22:26-23:44). And we recite the Haftarah of the Passover of [King] Josiah (II Kings 23:1-9; 21-25 – though Bartenura errantly lists chapter 22). On the third day, [we read]: “Consecrate to Me every first-born” (Exodus 13:1-16). On the fourth day, [we read]: “If you lend money to My people…” (Exodus 22:24-23:19); on the fifth day [we read]: “Carve [two tablets of stone like the first…” (Exodus 34:1 – though today, the Torah reading, if it is Shabbat Hol HaMoed/the Intermediate Sabbath, begins with Exodus 33:12 and extends to Exodus 34:26); on the sixth day, [we read]: “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:2 – but the reading begins at Numbers 9:1 as pointed out in the Bartenura commentary – and extends to Numbers 9:14); on the seventh day, the Song at the Sea of Reeds (Exodus 13:17 – which extends to Exodus 15:26); and we recite the Haftarah: “And David spoke” (II Samuel 22:1-51). On the eighth day, which is the last day of Yom Tov in the Diaspora, we read [from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17) and recite from the Haftarah: “This same day at Nob He will stand [and wave his hand]…” (Isaiah 10:32 through verse 34, Isaiah 11:1-16 and Isaiah 12:1-6). On Shavuot/Atzeret, on the first day of Yom Tov,[we read in the Torah]: “In the third month…” (Exodus 19:1 through Exodus 20:23) and recite the Haftarah of the Chariot of Ezekiel (Ezekiel, 1:1-28 and 3:12; on the Second Day of the Diaspora, [we read in the Torah}: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17] and recite from the Haftarah Habbakuk (Chapter 3, verses 1-19; there is a Sephardic practice to extend the reading from Habbukuk 2:20-3:19). On Rosh Hashanah [we read in the Torah]: “And God took note of Sarah” (Genesis 21:1 through verse 24) for on Rosh Hashanah, Sarah was remembered, and we recite from the Haftarah of Hannah (I Samuel 1:1 through chapter 2, verse 10) as she too was remembered on Rosh Hashanah. On the Second Day of Rosh Hashanah, [we read in the Torah] the Akedah/the Binding [of Isaac] (Genesis, chapter 22, verses 1 through 24) and we recite the Haftarah portion: “Truly, Ephraim is a dear son to Me…” (verse 20 is the verse quoted at the conclusion of the Haftarah – of chapter 31 of Jeremiah – the Haftarah begins at verse 2). On Yom Kippur morning [we read in the Torah]: “After the death” (Leviticus 16:1 – the reading extends to the end of the chapter, verse 34) and we recite the Haftarah portion: “[For thus said] He who high aloft forever dwells” (verse 15 of the Haftarah from Isaiah that begins with chapter 57 verse 14 and concludes in Isaiah chapter 58 verse 14). At Minhah/Afternoon Service, [we read from the Torah]: the [laws of] incest (Leviticus chapter 18, verses 1-30) and recite the Haftarah [of the book of] Jonah. On [both] of the first two days of Yom Tov of “the holiday” (i.e., Sukkot), [we read from the Torah]: “When an ox or sheep or goat [is born]…” (Leviticus 22:26-23:44) and on the first day, we recite the Haftarah: “Lo, the day of the LORD is coming…” (Zechariah 14:1 and continuing to verse 21), and on the Second Day [of the Holiday], we recite the Haftarah: “All the men of Israel gathered [before King Solomon at the Feast…]” (I Kings, chapter 8, verses 2-21). And all the rest of the days of the Holiday (i.e., Sukkot), we read the sacrifices of the Holiday. How so? On the third day, which is the first day of Hol HaMoed, the Kohen reads, “And on the second day” (Numbers 29:17 and onwards to 19), the Levite reads: “And on the third day” (Numbers 29:20-22) and the Israelite reads: “On the fourth day” (Numbers 29:23-25), and the fourth Aliyah returns and reads: “On the second day” (Numbers 29:17-19) and “On the third day” (Numbers 29:20-22). On the fourth day (which is the second day of Hol HaMoed), the Kohen reads: “On the third day” (Numbers 29:20-22); the Levite reads “On the fourth day” (Numbers 29:23-25); the Israelite reads: “On the fifth day” (Numbers 29:26-28), and the fourth Aliyah reads: “On the third day” (Numbers 29:20-22) and “On the fourth day” (Numbers 29:23-25) and similarly for all of them. On the concluding day of the Holiday (i.e., Shemini Atzeret, as we know it today), [we read from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17 – but today, if Shemini Atzeret occurs on Shabbat, we begin the Torah reading at Deuteronomy 14:22). And we recite the Haftarah: “When Solomon finished [offering to the LORD]…” (I Kings 8, 54-66), and on the morrow, we read [from the Torah]: “And this is the blessing” (Deuteronomy 33:1-through the conclusion of the Torah, Deuteronomy 34:12. The Bartenura does NOT mention the reading of the first chapter of Genesis as well). And we recite the Haftarah: “And it came to pass after the death of Moses” (Joshua, 1:1-18). And on the Shabbat that falls on Hol HaMoed/the Intermediate Days, whether for Passover or Sukkot, we read [from the Torah]: “See, You say to me…” (Exodus 33:12-34:26), and recite for the Haftarah: On Passover – The Dry Bones (Ezekiel 37:1-14) and for Sukkot: “When Gog sets foot [on the soil of Israel]…” (Ezekiel 38:18-39:16), for the tradition is in our hands that the Resurrection of the Dead will someday occur during Passover, and the War of Gog and Magog on Sukkot.
3.6.1
במעמדות במעשה בראשית – Since for the sacrifices, heaven and earth were established, and the order of their readings is explained in the last chapter (4) of Tractate Taanit.
3.6.2
ברכות וקללות – “If you will follow My laws…’ (Leviticus 26:3 and following) to inform that retribution comes to the world for being engaged in sin (see specifically, Leviticus 26:14-46, “the Rebuke”) so that they will return [to God] in repentance and will be saved from their troubles.
3.6.3
כסדרן – according to the portion of the day
3.6.4
ואין עולין להם מן החשבון – so that when Shabbat arrives, they will return and read what they read on [the previous] Monday and Thursday [mornings] and on Shabbat at Minha/Afternoon Service.
3.6.5
שנאמר וידבר משה – this refers to the entire Mishnah, to teach from here that it is Mitzvah on each festival to read from the [subject] matter of the festival.
4.1.1
הקורא את המגילה עומד ויושב – if he wants, he stands; if he wants, he sits.
4.1.2
קראוה שנים – together
4.1.3
יצאו – and we don’t that two voices are not heard as one, for since it (i.e., the Megillah reading) is beloved to them, they pay attention.

Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020. Via Sefaria (sefaria.org), Sefaria-Export. Version source: http://sefaria.org/ Licence: CC-BY. Source.