(Mishnah): One may not read less than three verses in the Torah. One may not read more than one verse at a time to the translator.

One may read three verses of Navi at a time [before they are translated]. If the three are in three different Parshiyos, we read them individually.

We may skip while reading in Navi, but not in Torah.

How much may one skip? It is up to the amount that [he can roll the Sefer to the new place] before the translator finishes [translating].

(Gemara - R. Ba brei d'R. Chiya bar Ba citing R. Chiyah citing R. Yochanan): If one was reading in the Torah and became silent, the one who gets up in place of him begins from where the first began [and blesses];

If you would say [that he begins] from where the first stopped [and does not bless], the first [verses], there was a Brachah before them, but no Brachah after them, and the last [verses], there was a Brachah after them, but no Brachah before them;

It says "Toras Hash-m Temimah" - all of it must be complete! (This is after they enacted that everyone bless before and after.)

If there was a Parshah of five verses, he reads all of it. If he did not do so, rather, he read three, the one who stands [to read] after him must read the last two verses [of the Parshah] and three from another (the next) Parshah.

Question: If he did not do so, is it Me'akev?

Answer: R. Yonah and R. Yosah went to see the brother of Yehudah bar Temuzah, the relative of R. Yosah ben Chaninah, in the Beis ha'Keneses of Suchniya. R. Yirmeyah was there, and he said that it is Me'akev.

Question (R. Yonah, to R. Yosah): Do we force [him to read again]?

Answer (R. Yosah): Your Rebbi said that it is Me'akev! (Surely we force him!).

(R. Yirmeyah, R. Shimon Sarah, and R. Chinena bar Andrai citing Rebbi Zachai of Kevul): If one erred and said a word (not the word written), he must return [to say the correct word].

Question (R. Yirmeyah, to R. Zeirah): Do we do so?

Answer (R. Zeirah): Do you still need [to ask about] this? Even if one erred between "Im" and "v'Im", he must return!

R. Shimon Safra (the Ba'al Korei - HA'GAON RAV C. KANIEVSKY, SHLITA) of Tarachnas, the people of the city told him to cut a verse (say half, and let the translator translate before finishing it) so their children can read. He asked R. Chaninah;

R. Chaninah: Even if they [threaten to] cut your head, do not heed them!

He did not heed them, and they dismissed him. Days later, he descended to [Bavel]. R. Shimon ben Yusinah was with him, and asked "what did you do in your city?" He told him the episode.

R. Shimon ben Yusinah: Why didn't you heed them?

Question (R. Shimon): May one do so?!

Answer (R. Shimon ben Yusinah): Don't we do so with children when teaching them?!

Objection (R. Shimon): We return to say the entire verse for them! (We cannot learn to say half at a time b'Tzibur, and never say the verse at once.)

R. Zeirah: If that Safra was in my days, I would appoint him to be the Chacham [of the city]!

(Rav): (The Mishnah mentioned three [consecutive] verses in three Parshiyos.) An example is (Yeshayah 45:9-11) "Hoy Rav Es Yotzro..."

(Mishnah): We may skip while reading in Navi, but not in Torah.

We may skip while reading in Navi, but not from Navi to Navi, and in the 12 minor prophets, one may. One may not skip in Torah.

(R. Yirmeyah citing Reish Lakish): This is because we do not roll a Sefer Torah b'Tzibur (lest the Tzibur need to wait until it is rolled.

Question (R. Yosah): Exert yourself [to explain this] - if it was a small Parshah [one can skip it before the translator finishes translating. There is no delay to the Tzibur!]

Answer (R. Yirmeyah): It is so that Yisrael will hear the Torah in order.

Question: A Mishnah teaches that [on Yom Kipur, the Kohen Gadol] reads [Avodas Yom Kipur in] Acharei Mos and [skips and reads the Musaf] Ach be'Asor [in Pinchas. He cannot roll it to there so quickly!]

Answer: That is because it is relevant to the day. (It is as if it is one matter.)

Proof: You must say so, for Reish Lakish said that everywhere, one may not read by heart, and here he reads [the latter Parshah] by heart. (You must say that it is permitted because it is one matter. Likewise, this permits skipping.)

R. Yosah commanded Bar Ula, the Gabai of the Beis ha'Keneses of the people from Bavel, that when they have one Sefer Torah [and he needs to read in two Parshiyos] to roll it in back of (Korban ha"Edah - in front of) the Paroches,

When there are two [Sifrei Torah, and he needs to read from both], take [the first and return it to the Aron, and only then] bring [the other] one.

Question: (The Mishnah permits skipping up to the amount that he can roll the Sefer before the translator finishes translating.) How much is this?

Answer (R. Acha): It is like the Parshah of Yehoyada Kohen Gadol.

(Mishnah): The one who usually reads Maftir is Pores Al Shema, Over Lifnei ha'Teivah (repeats Shemoneh Esre out loud), and gives Birkas Kohanim;

If he is a minor, his father or Rebbi is Over Lifnei ha'Teivah in his stead.

(Gemara): The [Mishnah] needed to teach only that the one who is Pores Al Shema is Over Lifnei ha'Teivah, and gives Birkas Kohanim;

(R. Yosi ben Chanina): It is in order to make him zealous [to be Pores Al Shema].

(Mishnah): If he is a minor, his father or Rebbi is Over Lifnei ha'Teivah in his stead.

Question: [The next] Mishnah teaches that a minor may not be Pores Al Shema!

Answer (R. Yudan): Here (he may be Pores) when he brought two hairs. There, he did not bring two hairs.

(Mishnah): A minor may read the Torah and translate, but he may not be Pores Al Shema, be Over Lifnei ha'Teivah, or give Birkas Kohanim.

One whose clothing is torn may be Pores Al Shema or translate, but he may not read in the Torah, be Over Lifnei ha'Teivah, or give Birkas Kohanim.

A Suma (blind person) may be Pores Al Shema or translate;

R. Yehudah says, anyone who never saw the luminaries he may not be Pores Al Shema.

(Gemara): A Mishnah there (in Makos) teaches that a Suma is not exiled [for killing b'Shogeg]; R. Yehudah says so. R. Meir says, he is exiled.

Both of them expound the same verse "b'Lo Re'os." R. Meir says, this includes a Suma. R. Yehudah says, it excludes a Suma.

Inference: Here we learned [that R. Yehudah says] that anyone who never saw the luminaries he may not be Pores Al Shema. This implies that if he saw, he may be Pores!

Question (R. Chagai, to R. Yosah): R. Yehudah contradicts himself! There he excludes [a Suma, i.e. he is exempt from all Mitzvos]. Here he includes [a Suma who once saw, i.e. he is obligated in Mitzvos]!

Answer (R. Chananyah brei d'R. Hillel): Here, [anyone who never saw the luminaries does not discuss a Suma, rather,] one who sits in a dark house [and never went outside]. It says that one who sits in a dark house may not be Pores Al Shema;

However, here (regarding exile) "b'Lo Re'os" includes a Suma. (R. Yehudah holds that there is another inclusion, therefore he excludes a Suma.)

(Mishnah): A Kohen who has Mumim on his hands may not Duchan (give Birkas Kohanim);

R. Yehudah says, even if his hands are dyed like Techeles, he may not Duchan, because people look at him.

(Gemara - Beraisa): [And similarly, he may not Duchan if there is dye on] his face.

(Beraisa): If people of his city are used to him, it is permitted.

R. Naftoli's finger was crooked. He came to ask from R. Mana, who told him "since people of your city are used to you, it is permitted."

R. Chuna stopped [from giving Birkas Kohanim] a man whose beard hairs were scattered.

Question: (Beraisa): If people of his city are used to him, it is permitted!

Answer (R. Muna): His legs were short (he was a midget. Since he did not have a proper beard, we are concerned) lest people say "we saw a minor Duchan."

(R. Yosah): (R. Yehudah forbids one whose hands are dyed, because people look at him.) This teaches that one may not look at Kohanim when they bless Yisrael.

(R. Chagai): They said that one may not look at Kohanim only due to distraction. Moshe (I swear)! I can look and not be distracted!

(Mishnah): One who says that he will not be Over Lifnei ha'Teivah in colored clothing may not be Over even in white clothing. [If he says that he will not be Over] in sandals, he may not be Over even barefoot.

One who makes his Tefilin round, and it is dangerous (if there is a decree against Tefilin at the time; alternatively, he could bang his head).

If he put (wore Tefilin) on the forehead or on the palm, this is the way of heretics [who belittle Chachamim's words and explain like the simple meaning].

If he covered it with gold and put it on his sleeve, this is the way of outsiders.

(Gemara - R. Yosah ben Beibei): Tefilin must be square and black. This is a tradition from Sinai.