MISHNAH: m.Meg.4.10The incident of Reuben is read in Synagogue but not translated. The story of Tamar is read and translated. The first account of the incident of the Golden Calf is both read and translated, the second is read but not translated. The blessing of the priests is read but not translated. The stories of David and Amnon are read but not translated. The portion of the chariot is not read as a Haftarah, but R. Judah [T4; PA4 or PA5 in Y] permits this. R. Eleazar [T4 in M or PA3] says: the portion, make known to Jerusalem`, is not read as a Haftarah.
GEMARA: Our Rabbis taught: Some portions [of the Scripture] are both read and translated, some are read but not translated, [and some are neither read nor translated]. The following are both read and translated: (Mnemonic: b`l`t` `e`k`n` n`sh`p`h`). The account of the creation is both read and translated. Certainly! You might think that [through hearing it] people are led to inquire what is above and what is below, b.Meg.25b and what is before and what is after. Therefore we are told [that this is no objection]. The story of Lot and his two daughters is both read and translated. Certainly! You might think that [we should forbear] out of respect for Abraham. Therefore we are told [that this is no objection]. The story of Tamar and Judah is both read and translated. Certainly! We might think that [we should forbear] out of respect for Judah. Therefore we are told [that this is no objection]; [the passage] really redounds to his credit, because [it records that] he confessed. The first account of the making of the Calf is both read and translated. Certainly! You might think that [we should forbear] out of respect for Israel. Therefore we are told [that this is no objection]; on the contrary, it is agreeable to them, because it was followed by atonement. The curses and blessings are both read and translated. Certainly! You might think that [we should forbear] lest the congregation should become disheartened; therefore we are told [that this is no objection]. Warnings and penalties are both read and translated. Certainly! You might think that [we should forbear] for fear that they may come to keep the commandments out of fear; therefore we are told [that this is no objection]. The story of Amnon and Tamar is both read and translated. Certainly! You might think that [we should forbear] out of respect for David. Therefore we are told [that this is no objection]. The story of the concubine in Gibea is both read and translated. Certainly! You might think [that we should forbear] out of respect for Benjamin. Therefore we are told [that this is no objection]. The passage commencing `Make known to Jerusalem her abominations` is both read and translated. Certainly! This is stated to exclude the view of R. Eleazar [T4 in M or PA3], as it has been taught: `On one occasion a man read in the presence of R. Eleazar [T4 in M or PA3] `Make known to Jerusalem her abominations`. He said to him, While you are investigating the abominations of Jerusalem, go and investigate the abominations of your own mother. Inquiries were made into his birth, and he was found to be illegitimate. Mnemonic: R`e`b`d`n`). The incident of Reuben is read but not translated. On one occasion R. Hanina b. Gamaliel [T2] went to Kabul, and the reader of the congregation read, `And it came to pass when Israel abode`, and he said to the translator, Translate only the latter part of the verse, and the Sages commended his action. The second account of the Calf is read but not translated. What is the second account of the Calf? From `And Moses said` up to `and Moses saw`. It has been taught: A man should always be careful in wording his answers, because on the ground of the answer which Aaron made to Moses the unbelievers were able to deny [God], as it says, And I cast it into the fire and this calf came forth.
The priestly blessing is read but not translated. What is the reason? Because it contains the words, May he lift up. The accounts of David and Amnon are neither read nor translated. But you just said that the story of Amnon and Tamar is both read and translated? There is no contradiction; the former statement refers to where it says `Amnon son of David`, the latter to where it says `Amnon` simply. Our Rabbis taught: Wherever an indelicate expression is written in the text, we substitute a more polite one in reading. [Thus for] yishgalenah [we read] yishkabenah; [for] ba`apolim [we read] ba-tehorim; [for] hiryonim [we read] dibyonim; [for] le-ekol eth horehem we-lishtoth eth meme shinehem [we read] le-ekol eth zo`atham we-lishtoth eth meme raglehem; [for] la-mahara`oth [we read] lemoza`oth. R. Joshua b. Korha [T4], however, says that the actual word la-mahara`oth [is read] because it is a term of opprobrium for idolatry. R. Nahman said: All gibing is forbidden save gibing at idolatry, which is permitted, as it is written, Bel boweth down, Nebo stoopeth and the text goes on, They stoop, they bow down together, they cannot deliver the burden, etc. R. Jannai [PA1] learns the same lesson from here: The inhabitants of Samaria shall be in dread for the calves of Beth Aven, for the people thereof shall mourn over it and the Priests thereof shall tremble for it, for its glory, because it is departed from it. Read not `its glory` [kebodo], but `its burden` [kebedo]. R. Huna b. Manoah said in the name of R. Aha [PA4] the son of R. Ika: It is permitted to an Israelite to say to a Cuthean, Take your idol and put it in your shin tof. R. Ashi [BA6] said: It is permissible to abuse a person of ill fame with the term gimel shin. It is permissible to praise a person of good report and if one does praise him, `blessings shall rest upon his head`.