MISHNAH: m.Meg.3.4If the New Moon of Adar falls on Sabbath, the portion of shekalim is read [on that day]. If it falls in the middle of the week, it is read on the Sabbath before, and on the next Sabbath there is a break. On the second [of the special Sabbaths] zakor is read, on the third the portion of the Red Heifer, on the Fourth this month shall be to you.` on the Fifth the regular order is resumed. [The regular reading] is interrupted for any special occasion: for New Moons, for Hanukkah, for Purim, for fasts, for Ma`amadoth, and for the Day of Atonement.
GEMARA: We have learnt in another place: `On the first of Adar proclamation is made with regard to the shekels b.Meg.29b and with regard to diverse seeds. I can understand it being made for diverse seeds, because it is the time for sowing. But what is the ground for making it for the shekels? R. Tabi said in the name of R. Josiah [T4]: Because Scripture says, This is the burnt-offering of each new moon in its renewal. The Torah herein says to us: As you renew the month, bring an offering from the new contributions. And since it is in Nisan that we have to bring from the new contributions, we read beforehand on the first of Adar so that shekels should be brought [in time] to the Sanctuary. With whose view does this accord? Not with that of R. Simeon b. Gamaliel [T1 or T4]. For if you take the view of R. Simeon b. Gamaliel [T1 or T4], he requires [only] two weeks` [notice], as it has been taught: `Moot points in the law of Passover are considered from thirty days before Passover; R. Simeon b. Gamaliel [T1 or T4], however, says, from two weeks before`. You may even say it accords with the view of R. Simeon b. Gamaliel [T1 or T4]. For since a Master has said that `on the fifteenth of this month [Adar] tables are set up in the provinces and on the twenty-fifth in the Sanctuary`, On account of the tables we read beforehand [on the first of Adar]. What is the portion of Shekalim? Rab [BA1] said, Commanded the children of Israel and say unto them my food which is presented unto me, Samuel [BA1] said, When thou takest. We call well see how, according to the one who says the portion is `When thou takest`, it is called the portion of Shekalim, because shekalim are mentioned in it. But according to the one who says it is `My food which is presented to me`, are shekels mentioned there? Yes; the reason is based on the dictum of R. Tabi. I can well understand [the reason of] the one who says that `Command the children of Israel` [should be read], because sacrifices are mentioned in it. But according to the one who says that `When thou takest` should be read, are sacrifices mentioned there? It is the shekels for the sockets that are mentioned there! [The reason is] as R. Joseph [BA3] learnt: `There were three contributions; of the altar for the altar, of the sockets for the sockets, and of the repair of the House for the repair of the House`. There is a justification for the one who says that `When thou takest` should be read, because he thus makes a difference between this New Moon and other New Moons. But the one who says that `Command the children of Israel` should be read what difference does he make? He does make a difference, because on other New Moons six read in the portion of the day and one that of New Moon, whereas on this occasion all read in that of New Moon. This is a good answer for one who says that [when the Mishnah says that the ` regular order` is resumed it means] `the regular order of portions`; but according to the one who says that [what it means is that] the order of haftarahs is resumed [and the order of Pentateuch portions has not been interrupted], what difference is there [between this New Moon and others]? There is a difference, because on other New Moons six read in the portion of the day and one the special portion for New Moon, whereas on this occasion three read in the portion of the day and four in that of New Moon.
On objection was raised: `When the New Moon of Adar falls on Sabbath, the portion of Shekalim is read, and the chapter of Jehoiada the Priest is said as haftarah`. Now according to the one who says that `When thou takest` should be said, there is a good reason for reading Jehoiada the Priest as haftarah because it is similar in subject, as it is written [there], the money of the persons for whom each man is rated. But according to the one who says that `My food which is presented to me` is read, is there any similarity? There is, on the basis of R. Tabi`s dictum. The following was then cited in objection: `If it [the New Moon of Adar] falls on the portion next to it [the portion of Shekalim], whether before or after, they read it and repeat it`. Now this creates no difficulty for one who holds that `When thou takest` is read because [the regular portion containing this passage] falls about that time. But according to the one who says that `My food which is presented to `me` is read does [the portion containing that passage] fall about that time? Yes, for the people of Palestine, who complete the reading of the Pentateuch in three years. It has been taught in agreement with Samuel [BA1]: `When the New Moon of Adar falls on Sabbath, the portion `When thou takest` is read, and the haftarah is about `Jehoiada the Priest`. R. Isaac [T5 or PA3] Nappaha said: When the New Moon of Adar falls on Sabbath, three scrolls of the Law are taken out [of the Ark], and read out of from one the portion of the day, from one the portion of New Moon, and from one `When thou takest`. R. Isaac b. Nappaha also said: When the New Moon of Tebeth falls on Sabbath, three scrolls of the Law are brought and read out of; from one the regular portion, from a second the portion of New Moon, and from the third that of Hanukkah. Both statements are required. For if only the latter had been given, [I might think that] in this case R. Isaac [T5 or PA3] required [three scrolls], but in the other case he followed the view of Rab [BA1] who said that the portion of Shekalim is `My food which is presented to me`, and therefore two would be enough. Therefore we are told that this is not so. But why not state the former [only] and the other would not need to be stated? One was inferred from the other. It was stated: If the New Moon of Tebeth falls on a weekday, R. Isaac [T5 or PA3] [Nappaha] says that three read the portion of New Moon and one the portion of Hanukkah. R. Dimi [BA5] from Haifa, however, says that three read the portion of Hanukkah and one that of New Moon. Said R. Mani [PA5]: The opinion of R. Isaac [T5 or PA3] Nappaha is the more probable, because when it is a question between the regular and the intermittent, the regular takes precedence. R. Abin [PA3 or PA4], however, said: The opinion of R. Dimi [BA5] is the more probable. For what is it that causes a fourth man to read? The New Moon. Therefore the fourth ought to read the portion of the New Moon. What do we decide? R. Joseph [BA3] said: We take no notice of New Moon, while Rabbah [BA3] said, We take no notice of Hanukkah. The law, however, is that we take no notice of Hanukkah,` and New Moon is the main consideration.
It was stated: `If it [the Sabbath of Shekalim] falls when the portion `And thou shalt command` is read, then six persons read from `And thou shalt command` to `When thou takest`, and one from `When thou takest` to `Thou shalt also make`. Abaye [BA4] remarked: b.Meg.30a If that is done, people will say that that is where they stop. No, said Abaye [BA4]; six read from `And thou shalt command` to `Thou shalt also make`, and one repeats and reads from `When thou takest` to `Thou shalt also make`. The following was cited in objection to this: `If it [the Sabbath of Shekalim] falls on the Sabbath of the portion adjoining it, whether just before or just after, it is read and repeated`. Now if we accept the view of Abaye [BA4], this is quite in harmony with it; but on the view of R. Isaac [T5 or PA3] Nappaha, it does conflict with it, [does it not]? R. Isaac [T5 or PA3] Nappaha can answer you: And on the view of Abaye [BA4] does it create no difficulty? We may allow the Sabbath before it, but if it falls on the Sabbath after, where do you find a repetition? What you have to say in fact is that [according to Abaye [BA4]] this portion [of Shekalim] is read on two successive Sabbaths; so l too can answer that it is read on two successive Sabbaths.
If it falls on the portion of `When thou takest` itself, R. Isaac [T5 or PA3] Nappaha says that six read from `Thou shalt also make` to `And Moses assembled`, and one from `When thou takest` to `Thou shalt also make`. Abaye [BA4] strongly demurred to this, saying, Now people will say that we are reading backwards! No, said Abaye [BA4]; Six read to `And Moses assembled`, and one repeats from `When thou takest` to `Thou shalt also make`. It has been taught in agreement with Abaye [BA4]: `If it falls on [the Sabbath of] `When thou takest itself, it is read on the Sabbath before`.
It was stated: `If the new moon of Adar falls on Friday, Rab [BA1] says that [the portion of Shekalim] is read on the Sabbath before, while Samuel [BA1] says that it is read on the Sabbath after`. Rab [BA1] says it is read before, because otherwise there will be a shortage in the days of the tables. Samuel [BA1] says it is read after, because after all the fifteenth day [from the new moon] falls on a Friday, and the tables will not be taken out till the Sunday; therefore we delay the reading [of the portion of Shekalim].
We have learnt: if it falls in the middle of the week, it is read on the Sabbath before, and on the next Sabbath there is a break. Does not this rule apply even where it falls on Friday? No; only if it falls actually in the middle part of the week.
Come and hear: `Which is the first Sabbath [of the series]? That in the week succeeding which the new moon of Adar falls, even if it is on the Friday`. Now do not the words `even on Friday` here [put Friday] on the same footing as the middle of the week, so that just as when it falls in the middle of the week we read before, so when it falls on Friday we read before? Said Samuel [BA1]: [The words `in the middle` here mean], `on it`. So too a Tanna of the school of Samuel [BA1] taught: `On it`. The same difference of opinion is found between Tannaim: `An interruption can be made [in the series] of Sabbaths. This is the ruling of R. Judah [T4; PA4 or PA5 in Y] the Prince. R. Simeon b. Eleazar [T5] says: No interruption is made. Said R. Simeon b. Eleazar [T5]: When do I rule that no interruption may be made? When it [new moon] falls on Friday; but if it falls in the middle of the week, it [the portion of Shekalim] is read on the Sabbath before, even though that is still in Shebat`. On the second zakor etc. It was stated: If Purim falls on Friday, Rab [BA1] says that the portion of Zakor is read on the Sabbath before, while Samuel [BA1] says it is read on the Sabbath after. Rab [BA1] says it is read on the Sabbath before, so that the celebration [of Purim] should not precede the commemoration [of the miracle]. Samuel [BA1] says on the Sabbath after; he can argue that since there are the walled cities which celebrate on the fifteenth, celebration and commemoration come together. We learnt: on the second zakor. Now when the new moon [of Adar] is on Sabbath, Purim falls on Friday, and he states on the second zakor? R. Papa [BA5] replied: What is meant by `second` here? The second to the break.
Come and hear: `Which is the second Sabbath? That in the week following which Purim falls, even if on Friday`. Now is not the Friday here mentioned meant to be on the same footing as the middle of the week, so that just as when it falls in the middle of the week we read before, so when it falls on Friday we read before? Said Samuel [BA1]: [The proper reading is] `on it`; and so a Tanna of the school of Samuel [BA1] taught, `On it`.
If it falls on Sabbath itself. R. Huna [BA2 or PA4] said, All authorities concur that the portion of Zakor is not read on the Sabbath before, whereas R. Nahman said, There is a difference of opinion on this point also. It was also stated: `R. Hiyya b. Abba said in the name of R. R. Abba [BA3 & PA3], who had it from Rab: If Purim falls on Sabbath, Zakor is read on the Sabbath before`. On the third the portion of the Red Heifer etc. Our Rabbis taught: Which is the third Sabbath? The one which follows Purim. It was stated: R. Hama b. Hanina said: The Sabbath next to the new moon of Nisan. There is no conflict [between these two statements]; the one refers to where the new moon of Nisan falls on Sabbath, and the other to where it falls in the middle of the week. on the Fourth, this month shall be to you. Our Rabbis taught: If the new moon of Adar falls on Sabbath, we read Ki Thissa and [the account of] Jehoiada as haftarah. Which is the first Sabbath? The one in the week following which the new moon of Adar falls, even if on Friday. On the second Sabbath Zakor is read, and for haftarah, I have visited. Which is the second Sabbath? The one in the week following which Purim falls, even if on Friday. On the third Sabbath the portion of the Red Heifer is read, and for haftarah, And I shall sprinkle on you. Which is the third Sabbath? The one which follows Purim. On the fourth `This month` is read, and for haftarah, Thus saith the Lord God, in the first month on the first of the month. b.Meg.30b Which is the fourth Sabbath? The one immediately preceding the week in which the new moon of Nisan falls, even if on Friday. on the Fifth the regular order is resumed. What order? R. Ammi [PA3] said: The order of weekly portions: R. Jeremiah [PA4] said, The order of haftarahs is resumed. Said Abaye [BA4]: The opinion of R. Ammi [PA3] is the more probable, Since we learnt: the regular reading is interrupted for any special occasion for New Moons, for Hanukkah, for Purim, for fasts, for Ma`amadoth and for the Day of Atonement. This accords well with the opinion of the one who says that the order of weekly portions is resumed, seeing that a portion [of the Law] is read on weekdays. But on the view of him who says that the order of haftarahs is resumed is there any haftarah on [ordinary] weekdays? [What says] the other to this? The one rule holds where it applies, and the other where it applies. But on fast days [according to R. Jeremiah [PA4]], why should there be an interruption [of the regular portion]? Let us read in the morning from the portion of the week and at Minhah on the subject of the fast? [R. Jeremiah`s [PA4] ruling] supports R. Huna [BA2 or PA4]; for R. Huna [BA2 or PA4] said: `In the morning of fast days there is a public assembly`. How do we act? Abaye [BA4] said: From the morning to midday we examine the affairs of the town; from midday to evening, for a quarter of the day we read the portion of the Law and the haftarah, and for a quarter we offer up supplications as it says, And they read in the book of the law of their Lord a fourth part of the day, and another part they confessed and prostrated themselves before the Lord their God. But cannot I interpret this in the reverse way? Do not imagine such a thing, since it is written, Then were assembled unto me every one that trembled at the words of the God of Israel because of the faithlessness of them of the captivity and I sat appalled unto the evening offering; and it goes on, And at the evening offering I arose up from my fasting.
MISHNAH: m.Meg.3.5On Passover we read from the section of the festivals in Leviticus. On Pentecost, `seven weeks` on New Year, `on the seventh day on the first of the month`; on the Day of Atonement, `after the death`; on the First Day of Tabernacles we read from the section of the festivals in Leviticus, and on the other days of Tabernacles the section of the offerings of the festival.
MISHNAH: m.Meg.3.6On Hanukkah we read the section of [the dedication of the altar by] the princes; on Purim, `and Amalek came`; on New Moons, `and on your New Moons`; on Ma`amadoth, the account of the creation; on fast days , b.Meg.31a the section of blessings and curses. The section of curses must not be broken up, but must all be read by one person. On Monday and Thursday and on Sabbath at Minhah the regular portion of the week is read, and this is not reckoned as part of the reading [for the succeeding Sabbath], as it says, and Moses declared unto the children of Israel. The Appointed Seasons of The Lord; ` which implies that it is part of their ordinance that each should be read in its season.
GEMARA: Our Rabbis taught: `On Passover we read from the section of the festivals and for haftarah the account of the Passover of Gilgal`. Now that we keep two days Passover, the haftarah of the first day is the account of the Passover in Gilgal and of the second day that of the Passover of Josiah. `On the other days of the Passover the various passages in the Torah relating to Passover are read` What are these? R. Papa [BA5] said: The mnemonic is m`a`p`u`. `On the last day of Passover we read, And it came to pass when God sent, and as haftarah, And David spoke`. On the next day we read, All the firstborn, and for haftarah, This very day. Abaye [BA4] said: Nowadays the communities are accustomed to read `Draw the ox`, `Sanctify with money`, `Hew in the wilderness`, and `Send the firstborn`. `On Pentecost, we read Seven weeks, and for haftarah a chapter from Habakuk. According to others, we read in the third month, and for haftarah the account of the Divine Chariot`. Nowadays that we keep two days, we follow both courses, but in the reverse order. On New Year we read on the seventh month, and for haftarah, Is Ephraim a darling son unto me.` According to others, we read And the Lord remembered Sarah and for haftarah the story of Hannah. Nowadays that we keep two days, on the first day we follow the ruling of the other authority, and on the next day we say, And God tried Abraham, with `Is Ephraim a darling son to me` for haftarah. On the Day of Atonement we read After the death and for haftarah,For thus saith the high and lofty one. At minhah we read the section of forbidden marriages and for haftarah the book of Jonah. R. Johanan [PA2] said: Wherever you find [mentioned in the Scriptures] the power of the Holy One, blessed be He, you also find his gentleness mentioned. This fact is stated in the Torah, repeated in the Prophets, and stated a third time in the [Sacred] Writings. It is written in the Torah, For the Lord your God, he is the God of gods and Lord of lords, and it says immediately afterwards, He doth execute justice for the fatherless and widow. It is repeated in the Prophets: For thus saith the High and Lofty One, that inhabiteth eternity whose name is holy, and it says immediately afterwards, [I dwell] with him that is of a contrite and humble spirit. It is stated a third time in the [Sacred] Writings, as it is written: Extol him that rideth upon the skies, whose name is the Lord, and immediately afterwards it is written, A father of the fatherless and a judge of the widows. `On the first day of Tabernacles we read the section of the festivals in Leviticus, and for haftarah, Behold a day cometh for the Lord`. Nowadays that we keep two days, on the next day we read the same Section from the Torah, but what do we read for haftarah.? And all the men of Israel assembled unto King Solomon. On the other days of the festival we read the section of the offerings of the festival. On the last festival day we read, `All the firstlings`, with the commandments and statutes [which precede it], and for haftarah, `And it was so that when Solomon had made an end`. On the next day we read, `And this is the blessing`, and for haftarah, `And Solomon stood`.
R. Huna [BA2 or PA4] said in the name of R. Shesheth [BA3]: On the Sabbath which falls in the intermediate days of the festival, whether Passover or Tabernacles, the passage we read from the Torah is `See, Thou [sayest unto me]` and for haftarah on Passover the passage of the `dry bones`, and on Tabernacles, `In that day when Gog shall come`. On Hanukkah we read the section of the Princes and for haftarah [on Sabbath] that of the lights in Zechariah. Should there fall two Sabbaths in Hanukkah, on the first we read [for haftarah] the passage of the lights in Zechariah and on the second that of the lights of Solomon. On Purim we read `And Amalek came`. On New Moon, `On your new moons`. If New Moon falls on a Sabbath, the haftarah is [the passage concluding] `And it shall come to pass that from one new moon to another`. If it falls on a Sunday, on the day before the haftarah is, `And Jonathan [T4] said to him, tomorrow is the new moon`. R. Huna [BA2 or PA4] said: b.Meg.31b If the new moon of ab falls on a Sabbath the haftarah is [the passage with the verse] `Your new moons and your appointed seasons my soul hateth, they are a burden unto me`. What is the meaning of `they are a burden unto me`? God said: `It is not enough for Israel that they sin before Me, but they impose on me the burden of considering what punishment I shall bring upon them?. On the Ninth of ab itself what is the haftarah? Rab [BA1] said: `[The passage containing], How is she become a harlot`. What is the section from the Torah? It has been taught: Others say, `But if ye will not hearken unto me`; R. Nathan b. Joseph says, `How long will this people despise me`; and some say, `How long shall I bear with this evil congregation`. Abaye [BA4] said: Nowadays the custom has been adopted of reading [from the Torah] `When thou shalt beget children`, and for haftarah, `I will utterly consume them`. on Ma`amadoth the account of the creation. Whence is this rule derived? Said R.. Ammi [PA3]: But for the ma`amadoth, the heaven and earth would not be firmly established, as it says, But for my covenant [which continues] day and night, I had not set the statutes of heaven and earth, and it is written, And he said, O Lord God, Whereby shall I know that I shall inherit it. Said Abraham before the Holy One, blessed be He: Sovereign of the Universe, perhaps God forbid, Israel will sin before Thee and Thou wilt do to them as Thou didst to the generation of the Flood and the generation of the Division? He answered, Not so. He then said before Him: Sovereign of the Universe, by what shall I know this? He said: Take me a heifer of three years old etc. He then said before Him: Sovereign of the Universe, This is very well for the time when the Temple will be standing, but in the time when there will be no Temple what will befall them? He replied to him: I have already fixed for them the order of the sacrifices. Whenever they will read the section dealing with them, I will reckon it as if they were bringing me an offering, and forgive all their inquities. On fast days [the portion of] blessings and curses is read, and there must be no break in [the reading of] the curses. Whence is this rule derived? R. Hiyya b. Gamda replied in the name of R. Assi [BA1 or PA3]: Because Scripture says, My son, despise not the chastening of the Lord. Resh Lakish [PA2] said: It is because a blessing should not be said for chastisement. How then is the reader to do? A Tanna taught: He commences his reading with a verse before them and concludes it with a verse after them. Said Abaye [BA4]: This rule was laid down only for the curses in Leviticus, but in the curses in Deuteronomy a break may be made. What is the reason? In the former Israel are addressed in the plural number and Moses uttered them on behalf of the Almighty; in the latter Israel are addressed in the singular, and Moses uttered them in his own name. Levi b. Buti was once reading the curses [in Deuteronomy] in the presence of R. Huna [BA2 or PA4] hesitatingly. Said R. Huna [BA2 or PA4] to him: Do just as you please, the rule [against making a break] applies only to the curses in Leviticus, but in those in Deuteronomy a break may be made. It has been taught: R. Simeon b. Eleazar [T5] says: Ezra made a regulation for Israel that they should read the curses in Leviticus before Pentecost and those in Deuteronomy before New Year. What is the reason? Abaye [BA4] or you may also say Resh Lakish [PA2] said: So that the year may end along with its curses. I grant you that in regard to the curses in Deuteronomy you can say, `so that the year should end along with its curses`. But as regards those In Leviticus is Pentecost a New Year? Yes; Pentecost is also a New Year, as we have learnt: `On Pentecost is the new year for [fruit of] the tree`.
It has been taught: R. Simeon b. Eleazar [T5] says: If old men say to you, throw down`, and young men say to you `build up` throw down and do not build up, because destruction by old men is construction, and construction by boys is destruction; and the example is Rehoboam son of Solomon.
Our Rabbis taught: The place [in the Torah] where they leave off in the morning service on Sabbath is the place where they begin at Minhah; the place where they leave off at Minhah [on Sabbath] is the place where they begin on Monday; the place where they leave off on Monday is the place where they begin on Thursday; the place where they leave off on Thursday is the place where they begin on the next Sabbath. This is the ruling of R. Meir [T4]. R. Judah [T4; PA4 or PA5 in Y], however, says that the place where they leave off in the morning service on Sabbath is the place where they begin on [Sabbath] Minah, on Monday, on Thursday, and on the next Sabbath. R. Zera [PA3] said: The Halachah is that the place where they leave off in the morning service on Sabbath is the place where they begin at Minhah, on Monday, on Thursday and on the next Sabbath. Why does he not say, `the Halachah follows Rabbi Judah [T5]`? b.Meg.32a Because [the names] might be reversed.
Our Rabbis taught: [The one who reads] opens the scroll and sees [the place], then rolls it together and says the blessing, then opens it again and reads. So R. Meir [T4]. R. Judah [T4; PA4 or PA5 in Y] says: He opens and looks and says the blessing, and reads. What is R. Meir`s [T4] reason? It is similar to that of `Ulla [BA3] [in a parallel case]; for `Ulla [BA3] said: Why did they lay down that he who reads from the Torah should not prompt the translator? So that people should not say that the translation is written in the Torah. So here [R. Meir`s [T4] reason is], so that they should not say that the blessings are written in the Torah. And [what says] R. Judah [T4; PA4 or PA5 in Y] [to this]? With regard to translation a mistake might be made, but no mistake will be made with regard to the blessings. R. Zera [PA3] said in the name of R. Mattenah: The Halachah is that he opens and looks, then says the blessing and reads. Why not say, `The Halachah follows R. Judah [T4; PA4 or PA5 in Y]`? Because the names might be reversed.
R. Zera [PA3] said in the name of R. Mattenah. No sanctity attaches to the boards and to the platforms. R. Shefatiah said in the name of R. Johanan [PA2]: When one rolls up a scroll of the Torah, he should make it close at a seam.
R. Shefatiah further said in the name of R. Johanan [PA2]: One who rolls together a sefer torah should roll it from without and should not roll it from within, and when he fastens it he should fasten it from within and should not fasten it from without.
R. Shefatiah further said in the name of R. Johanan [PA2]: If ten have had a reading of the Torah, the senior among them rolls up the sefer torah. He who rolls it up receives the reward of all of them, since R. Joshua b. Levi [PA1] said: If ten have had a reading of the Torah, the one who rolls it up receives the reward of all of them. The reward of all of them, think you? No; say rather, he receives a reward equal to that of all of them.
R. Shefatiah further said in the name of R. Johanan [PA2]: Whence do we know that we may avail ourselves of a chance utterance [as an omen]? Because it says, And thine ears shall hear a word behind thee saying. This applies, however, only if one hears the voice of a man in town and of a woman in the country, and Only if it says, yes, yes, or no, no.
R. Shefatiah further said in the name of R. Johanan [PA2]: If one reads the Scripture without a melody or repeats the Mishnah without a tune, of him the Scripture Says, Wherefore I gave them also statutes that were not good etc. Abaye [BA4] strongly demurred to this, saying, Because he cannot sing agreeably, are you to apply to him the verse, `ordinances whereby they shall not live`? No; this verse is to be applied as by R. Mesharshia, who said: If two scholars live in the same town and do not treat one another`s halachic pronouncements respectfully, of them the verse says, I gave them also statutes that were not good and ordinances whereby they should not live. R. Parnak said in the name of R. Johanan [PA2]: Whoever takes hold of a scroll of the Torah without a covering is buried without a covering. Without a covering, think you? Say rather, without the covering protection of religious performances. Without religious performances, think you? No, said Abaye [BA4]; he is buried without the covering protection of that religious performance. R. Jannai [PA1] the son of the old R. Jannai [PA1] said in the name of the great R. Jannai [PA1]: 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].
And Moses declared unto the children of Israel the appointed seasons of the Lord. It is part of their observance that [the section relating to] each one of them should be read in its season.
Our Rabbis taught: Moses laid down a rule for the Israelites that they should enquire and give expositions concerning the subject of the day the laws of Passover on Passover, the laws of Pentecost on Pentecost, and the laws of Tabernacles on Tabernacles.