Talmud Yerushalmi
Yerushalmi Megillah 4:11 ירושלמי מגילה ד׳:י״א
Part of: Chapter 4
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משנה: מַעֲשֵׂה רְאוּבֵן נִקְרָא וְלֹא מִיתַּרְגֵּם. מַעֲשֵׂה תָּמָר נִקְרָא וּמִיתַּרְגֵּם. מַעֲשֵׂה עֵגֶל הָרִאשׁוֹן נִקְרָא וּמִיתַּרְגֵּם. וְהַשֵּׁנִי נִקְרָא וְלֹא מִיתַּרְגֵּם. בִּרְכַּת כֹּהֲנִים וּמַעֲשֵׂה דָּוִד וְאַמְנוֹן לֹא נִיקְרִין וְלֹא מִיתַּרְגְּמִין.
MISHNAH: The story of Reuben173His rape of Bilha, Gen. 35:22. is read but not translated. The story of Tamar174The incest story of Jehudah and Tamar, Gen. 38:1–30. The story is made acceptable by Jehudah’s confession. is read and translated. The first story of the Calf175The Golden Calf, Ex. 32:1–6. is read and translated, but the second176Aaron’s version and its aftermath, Ex. 32:20–35. is read and not translated.
MISHNAH: The story of Reuben173His rape of Bilha, Gen. 35:22. is read but not translated. The story of Tamar174The incest story of Jehudah and Tamar, Gen. 38:1–30. The story is made acceptable by Jehudah’s confession. is read and translated. The first story of the Calf175The Golden Calf, Ex. 32:1–6. is read and translated, but the second176Aaron’s version and its aftermath, Ex. 32:20–35. is read and not translated.
הלכה: אֲשֶׁר חֲכָמִים יַגִּידוּ וְלֹא כִחֲדוּ מֵאֲבוֹתָם. מַה שָׂכָר נָטְלוּ עַל כָּךְ. לָהֶם לְבַדָּם נִתְּנָה הָאָרֶץ וְלֹא עָבַר זָר בְּתוֹכָם.
HALAKHAH: What Sages tell, they did not hold back anything from their ancestors177Job15:18.. What reward did they take for this178Not to hide the disreputable actions of Reuben and Jehudah.? To them alone the Land was given, no stranger passed in their midst179Job 15:19..
HALAKHAH: What Sages tell, they did not hold back anything from their ancestors177Job15:18.. What reward did they take for this178Not to hide the disreputable actions of Reuben and Jehudah.? To them alone the Land was given, no stranger passed in their midst179Job 15:19..
אֵי זֶהוּ מַעֲשֶׂה עֵגֶל הַשֵּׁינִי. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִוֵי. מִתְּשׁוּבָה שֶׁהֵשִׁיב מֹשֶׁה אֶת אַהֶרֹן עַד כִּי פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם. חֲנַנְיָה בַּר שֶׁלֶמְיָה בְשֵׁם רַב. מִתְּשׁוּבָה שֶׁהֵשִׁיב אַהֶרֹן אֶת מֹשֶׁה עַד כִּי פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם. רִבִּי אָחָא בְשֵׁם רִבִּי בָּא. וּמָחָא יי יַת עַמָּא עַל אֲשֶׁר עָשׂוּ אֶת הָעֵגֶל אֲשֶׁר עָשָׂה אַהֲרֹן. רִבִּי מַר עוּקְבַּן בְּשֵׁם רַבָּנִן דְּתַמָּן. לֹא דוֹמֶה גְנַאי יָחִיד בְּצִיבּוּר לִגְנַיי צִיבּוּר בְּצִיבּוּר.
What is the second story of the Calf? Rebbi Simon in the name of Rebbi Joshua ben Levi: From the answer Moses gave to Aaron up to for Aaron had let it become dissolute, a disgrace before their opponents180Ex. 32:25.. Ḥanania bar Shelemia in the name of Rav: From the answer Aaron gave Moses to up to for Aaron had let it become dissolute, a disgrace before their opponents. Rebbi Aḥa in the name of Rebbi Abba: “And the Eternal smote the people because they made the Calf which Aaron made.181Ex. 32:35. Tosephta 3:36, Babli 25b.” Rebbi Mar Uqban in the name of the rabbis there: the shame of a single person in the public is not comparable to the shame of the public in matters of the public182The first story of the Calf centers on the people whose guilt is diluted by their numbers. The second story centers on Aaron and declares his incompetence as leader..
What is the second story of the Calf? Rebbi Simon in the name of Rebbi Joshua ben Levi: From the answer Moses gave to Aaron up to for Aaron had let it become dissolute, a disgrace before their opponents180Ex. 32:25.. Ḥanania bar Shelemia in the name of Rav: From the answer Aaron gave Moses to up to for Aaron had let it become dissolute, a disgrace before their opponents. Rebbi Aḥa in the name of Rebbi Abba: “And the Eternal smote the people because they made the Calf which Aaron made.181Ex. 32:35. Tosephta 3:36, Babli 25b.” Rebbi Mar Uqban in the name of the rabbis there: the shame of a single person in the public is not comparable to the shame of the public in matters of the public182The first story of the Calf centers on the people whose guilt is diluted by their numbers. The second story centers on Aaron and declares his incompetence as leader..
וְאַתְיָיא כַּהִיא דְאָמַר רִבִּי חֶלְבּוֹ בְשֵׁם רַב חוּנָה. בִּרְכוֹת כֹּהֶנִים נִקְרָאוֹת וְלֹא מִיתַּרְגְּמוֹת. רִבִּי בָּא בַּר כֹּהֵן בְּעָא קוֹמֵי רִבִּי יוֹסֵה. מַה טַעַם. אָמַר לֵיהּ. כֹּה תְבָרֲכוּ. לִבְרָכָה נִיתְנָה. לֹא נִיתְנָה לִקֵרִיאָה.
It follows what Rebbi Ḥelbo said in the name of Rav Ḥuna: The priestly blessings are read but not translated183This refers to the first sentence in Mishnah 12. The first sentence presupposes a reading “is read but not translated” as in the Babli whereas the question of R. Abba bar Cohen is based on the reading here which declares that the priestly blessing is not read from the Torah. There is no indication in the Palestinian Midrashim that this was actual practice.. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the reason? He told him, so you shall bless184Num. 6:22., it was given as blessing, it was not given to be read.
It follows what Rebbi Ḥelbo said in the name of Rav Ḥuna: The priestly blessings are read but not translated183This refers to the first sentence in Mishnah 12. The first sentence presupposes a reading “is read but not translated” as in the Babli whereas the question of R. Abba bar Cohen is based on the reading here which declares that the priestly blessing is not read from the Torah. There is no indication in the Palestinian Midrashim that this was actual practice.. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the reason? He told him, so you shall bless184Num. 6:22., it was given as blessing, it was not given to be read.