Megillah, Daf Lammed Bet, Part 5

 

Introduction

More rules by R. Sheftiah in the name of R. Yohanan.

ואמר רבי שפטיה אמר רבי יוחנן: כל הקורא בלא נעימה ושונה בלא זמרה – עליו הכתוב אומר +יחזקאל כ‘+ וגם אני נתתי להם חקים לא טובים וגו‘.

 

R. Sheftiah further said in the name of R. Yohanan: If one reads [Scripture] without a melody or recites the Mishnah without a tune, of him the verse says, "For I gave them also statutes that were not good." (Ezekiel 20:25).

 

According to R. Yohanan all Torah learning, whether it is reading Torah or reciting mishnah (oral Torah) must be done with song. With the Torah this is probably the notes that accompany the words. But this is also true when it comes to the Mishnah. It too should be sung. This probably is a much easier way to memorize texts, which was the main aspect of Torah education during this period.

מתקיף לה אביי: משום דלא ידע לבסומי קלא +יחזקאל כ‘+ משפטים לא יחיו בהם קרית ביה? אלא כדרב משרשיא, דאמר: שני תלמידי חכמים היושבים בעיר אחת ואין נוחין זה את זה בהלכה – עליהם הכתוב אומר וגם אני נתתי להם חקים לא טובים ומשפטים לא יחיו בהם.

 

Abaye raised a difficulty: Just because he cannot produce a sweet voice, [you say] "For I gave them also statutes that were not good"?

Rather this is like R. Mesharshya who said: If two scholars live in the same town and do not treat one another’s halakhah respectfully, of them the verse says, "For I gave them also statutes that were not good."

 

Abaye brings up a point I can sympathize with a person should not have this harsh verse applied to him just because he cannot sing! Rather, the verse is applied to two Torah scholars who cannot respect each other’s halakhot. When halakhot given by God cause us to disrespect each other, that is when they can be called "statutes that were not good."

 

אמר רבי פרנך אמר רבי יוחנן: כל האוחז ספר תורה ערום נקבר ערום. – ערום סלקא דעתך? אלא אימא: נקבר ערום בלא מצות. – בלא מצות סלקא דעתך? – אלא אמר אביי: נקבר ערום בלא אותה מצוה.

 

R. Parnakh said in the name of R. Yohanan: Whoever takes hold of a scroll of the Torah without a covering (naked) is buried naked.

Naked! Do you really think? Rather say: naked without mitzvoth.

Without mitzvot! Do you really think?

Rather Abaye said: He is buried naked without that mitzvah.

 

Holding a Sefer Torah without its covering is improper. R. Yohanan seems to say that he who does so is actually buried naked as a punishment for this serious sin. But in the end Abaye interprets this in a more metaphorical, limited way.

אמר רבי ינאי בריה דרבי ינאי סבא משמיה דרבי ינאי רבה: מוטב תיגלל המטפחת ואל יגלל ספר תורה.

 

R. Yannai the son R. Yannai the elder said in the name of the great R. Yannai: It is better that the covering [of the scroll] should be rolled up [with the scroll] and not that the scroll of the Torah should be rolled up [inside the covering].

 

This statement is somewhat unclear and it is understood in different ways. One interpretation is that it is better that the covering of the scroll should be rolled up round the scroll than that the scroll of the Torah (itself) should be rolled up. This seems to be for the protection of the scroll.