Daf 21

1) You may read the Megila standing and sitting, but when you read the Torah, you could only read it standing.

2) A Rebbi shouldn't teach his students while sitting on a bed when his students were on the floor.

3) From the days of Moshe until the days of R' Gamliel, they only learned Torah standing. When R' Gamliel died, people became weaker and they learned Torah sitting.

4) You can have two people read the Megila together. We say you can't usually concentrate, even with two voices, unless it's something that's dear, (that comes from time to time), like Hallel and Megila, where you're Yoitza even when ten people read them. The same applies to Shofar. However, you're not Yoitza if ten people read the Torah together, but only one can read and another say the Targum. [Tosfos says: this is not like R' Meshulem who explains the Gemara in Bava Basra that the last eight Pasukim of the Torah (that Yehoshua wrote), only one person reads it and the Chazon doesn't read with him. After all, it seems from our Gemara that they didn't have a Chazon read along with him. Only nowadays are we accustomed to have two people read the Torah, one reads it aloud for the other one to copy him; that's in order not to embarrass those who don't know how to read themselves (so they enacted for everybody to have someone read for them) just like they enacted by Bikurim. Rather, we must explain it to mean that you just can't split it into two Aliyos.]

By reading Navi, one reads it, and two could say the Targum together. (Since it's not applicable to teach Halacha, we don't have to be too strict by it.)

5) Everyone holds that you need to make Brachos beforehand, like you make a Bracha before all Mitzvos. We make three Brachos, Mikra Megila, She'asa Nissim and Shehechiyunu. However, the Bracha afterwards depends on the custom. There's an argument if the end of the Bracha is “Hanifra L'yisrael M'kol Tzareihem” or with “Hakel Hamoshia.” Therefore, we end with both.

6) We read the Torah on Monday and Thursday and Shabbos by Mincha with three Aliyos. You don't add any more, and you don't subtract from that count. There is no Haftorah in Novi. [Tosfos says: this, which we see in Shabbos that they read a Haftorah by Mincha Shabbos, they didn't read Novi, but Kesuvim, and there are still places that are accustomed to do so. We read the Haftorah at fasts by Mincha, and not by Shachris. After all, we read “he keeps judgment, and does Tzedaka.” Since the main reward for fasts is the Tzedaka done towards night, so we say this Haftorah after we give the Tzedaka.] You can't read less than ten P'sukim, but the Pasuk V'yidaber Hashem etc. can count towards the ten even though it doesn't teach anything. [Tosfos points out: if the topic ends in nine P'sukim, like Parshas Amaleik, you don't need to read ten P'sukim.]

7) Anyone of those three people who get an Aliya reads four P'sukim, (which the others only need to read three to get to ten P'sukim), is praiseworthy. As we see that each position is important. The first one is important, since when they took three barrels of coins from the Lishka to buy Korbanos, they used the first barrel that they scooped up coins first. We also see that the middle one is important as the side wicks in the Menorah all faced the middle one (the Ner Maaravi). We see the last one is important since we say that we ascend in holiness, and we don't descend.

8) They originally enacted that the first person who got an Aliya made the opening Bracha, and the person getting the last Aliya made the ending Bracha. However, they then enacted that all Aliyos make an opening and closing Bracha. They enacted them all to say an opening Bracha for those who enter Shul in the middle of Leining (after the first one made a Bracha) and will assume that there's no opening Bracha. They enacted them all to say the ending Bracha for those who leave in the middle of Leining and would think that there's no ending Bracha.

9) On Rosh Chodesh and Chol Hamoed, which have a Musaf, but is not a Yom Tov; we read four Aliyos, and you don't add any more, and you don't subtract from that count.

10) The Parsha we read on Rosh Chodesh has eight P'sukim in the first Parsha, two in the second Parsha, and five in the third Parsha. The way we can divide it into four Aliyos, since you shouldn't stop less than three P'sukim before the end of a Parsha (so that the people leaving shouldn't think they'll have an Aliya of two P'sukim afterwards), or less than three P'sukim after the beginning of a Parsha (so that the people entering shouldn't think they just had an Aliya of two P'sukim); is dependent on the following argument regarding reading on Mamados, as we'll explain.

Daf 22

11) They read Breishis during the Momados, and the first Parsha has five P'sukim, and they needed to divide it into two Aliyos. Rav says that you should skip (by reading three P'sukim, then go back a Pasuk and read the three P'sukim to the end of the Parsha). Although we don't usually allow this because of those entering and leaving in the middle of Leining, but when left with no choice, it's permitted. However, it's not an option to split the third Pasuk in half, since it's forbidden to stop in a place where Moshe didn't place a stop. Shmuel says that you split the middle Pasuk in half. Although you can't do it regularly, but here you don't have a choice, so it's like we allow splitting it to teach young children since you don't have a choice. However, it's not an option to skip in the middle, since we don't allow this because of those entering and leaving in the middle of Leining.

12) However, we don't usually allow skipping. Therefore, if you have a Parsha of five P'sukim, you read it in one Aliya. If you did stop in the middle, the Tanna Kama says that you read the next two P'sukim, and a third one from the next Parsha. This is because we don't need to worry about those entering in the middle of Leining since they can always ask others in Shul what happened before they came, (but those who leave won't be able to ask what happened after they left). Other say that he needs to read three more P'sukim from the new Parsha since, as R' Yehoshua b. Levi said, that you need to worry more for those who enter than from those who leave, since it's uncommon to leave an open Sefer Torah (in middle of Leining). R' Yehoshua b. Levi Paskins like this last opinion.

13) [Tosfos says: this, that we're accustomed to read Yayichal by a fast day, and Hikravtem by Chol Hamoed Pesach even though it's less than three P'sukim from the beginning of the Parsha [See Mahrsha that says, by us, it does have three P'sukim] since everybody knows that it's the days reading portion. This is also the reason why we can finish the Aliya on Rosh Chodesh after “U'biyom Hashabbos,” even though the Parsha is not three P'sukim long. (Alternatively, since it's a continuation from the Parsha before it, people won't assume that they started the Aliya from there.)]

14) [Tosfos questions why, on Chol Hamoed Sukkos, the fourth Aliya repeats what the previous Aliyos read, since we only skip backwards if it's impossible otherwise. (Mahrsha- and here he could read the next day's Korbanos since all the Korbanos of Sukkos are considered on topic). However, if you get to the last Aliya on Pesach and Shvuos two P'sukim before the end of the reading, of course they must go back a Pasuk to read three P'sukim since the next Parshiyos are off topic.]

15) On a public fast day, or on Tisha B'av, even though they have a longer Shmona Esrei, since it's a day that elongating the Leining will lead to a stoppage of work, you don't read more than three Aliyos. However, on Chol Hamoed and Rosh Chodesh where you don't work [Rashi: since women don't work on Rosh Chodesh], you have four Aliyos.

16) The Tanna Kama says that you only have three Aliyos on Tisha B'av when it falls out on Monday and Thursday, but the other days, there is only one Aliya and one Maftir. R' Yossi says that it always has three Aliyos.

17) Every day that's greater than the next gets an extra Aliya. Chol Hamoed and Rosh Chodesh that have a Musaf, but is not a Yom Tov, have four Aliyos. Yom Tov has five Aliyos. Yom Kipur that also has the punishment of Kareis has six Aliyos. Shabbos that has a punishment of stoning has seven Aliyos.

18) When Rav went to Bavel he didn't fall on his face during Tachanun, although the rest of the Shul did. One explanation is: there was a stone floor in front of him, but not before the others. He didn't want to move to another area to fall since he didn't want to bother the people to stand for him. Alternatively, everyone had a Heter since they didn't fall while stretching out their hands and feet, but Rav had a custom to stretch out his hands and feet, so he wasn't allowed to do it like his custom, and he didn't want to change his custom by doing it like the others. [Tosfos explains: the first explanation held that there was a rabbinical prohibition even if you don't stretch out your hands and feet. Therefore, the only way to permit it is if they didn't have a stone floor before everybody. According to this second explanation; the reason that our Chazons fall on their face, we must say that they're leaning on their sides, which everyone permits.] Alternatively, since he was a great man, he can't fall on his face unless he's sure that he will be answered just like Yehoshua b. Nun. [Tosfos says: we see in the Yerushalmi that this is only if he's Davening for the public, but he may do it in private.] Thus, if he falls, he must lean so it won't be a true “falling on one's face.”

Daf 23

19) Our Mishna says that “Yom Kippur has six Aliyos, and seven for Shabbos, and you can add to them.” This is like a certain Tanna D'bei R' Yishmael. However, another Tanna quoting R' Yishmael says not to add onto the amount of Aliyos. R' Akiva holds that Shabbos has six Aliyos, and Yom Kippur seven.

20) We have a Braisa that you come early to Daven on Yom Kippur, and leave late. On Shabbos, you come early and leave early (to enjoy Shabbos). On Yom Tov, you even come to Daven late (to be able to prepare the Yom Tov meal), and leave early (to enjoy Yom Tov). We don't need to say that it's like R' Akiva (that the reason that Yom Kippur's Davening is longer than Shabbos since Yom Kippur has an extra Aliya). We can say everybody holds that Yom Kippur is longer since they need to say the long order of the Avodah of the day.

21) Everyone could be counted towards the seven Aliya count, even women and children. (However, the rabbis say that a woman shouldn't have an Aliya since it's not honorable to the public.

22) There is an argument whether the Maftir counts towards the seven Aliyos. After all, it should count since he reads from the Torah. However, it shouldn't count since he only reads the Torah not to insult the honor of the Torah (so people shouldn't say that the Navi's honor is on par with the Torah), but not because of an obligation per se.

23) [Tosfos quotes R' Tam who says that it counts for the seven, and that's why the third Aliya by fasts says the Haftora, when you can't add any unnecessary Aliyos. However, we add an extra Aliya for the Maftir on Shabbos and Yom Tov in order to fulfill the opinion that it doesn’t count, since it's also permitted to the opinion that it counts since you can always add Aliyos on those days.]

24) [Tosfos says: if the Baal Korah made a mistake and finished the Parsha after the seventh Aliya, you read for Maftir what the Shivi read. If you finished reading the Torah for Yom Tov and you realized that you didn't read the Korbanos of that day, you bring back the Sefer Torah and read it. However, if you didn't read for Chanuka and Rosh Chodesh when it falls out on Shabbos, you don't take the Sefer back since we Paskin that it's not that important. On a day that has Musaf, you say the full Kaddish before taking out the Sefer Torah, but if there's no Musaf, you don't say it before taking out the Torah. If you don't read ten P'sukim to three people on Monday and Thursday (and Mincha on Shabbos), you need to reread the Torah.]

25) The Maftir needs to read twenty one P'sukim for the Haftorah, representing three P'sukim for each of the seven Aliyos. This is even according to the opinion that Maftir doesn't count towards the count of the seven Aliyos, and you have eight Aliyos. After all, the Maftir only reads from the Torah for the Torah's honor, so, you don't need three P'sukim in the Haftorah to represent it.

26) [Tosfos says: it seems from here that, in the days of the Tannaim and Amaraim, they didn't read for the Maftir what they already read for those before him. That's why we had thought, perhaps, that we should read three extra P'sukim in the Haftorah to correspond to him. However, after they finished writing the Gemara, they became accustomed to finish the Parsha before the Maftir and to say Kaddish to separate Maftir to show that it's not really part of the count. This is similar to how they enacted after the finishing of the Gemara to say Baruch Hashem L'olam Amein Vamein, and Yiru Eineinu in order to show that Maariv is voluntary. Thus, R' Meshulam and R' Eliyahu was accustomed to read all readings before Maftir, even if they take out two or three Sifrei Torah, and reread the last one for the Maftir, and not like Rashi and R' Tam was accustomed to do.]

27) [Tosfos says: the reason we don't read on Shabbos the Parsha of “U'viyom Hashabbos” in a second Sefer every Shabbos to read the Musaf of the day; since it's only two P'sukim. (You can't supplement from the Parsha before or after, since they're off topic.). Alternatively, if you would read it every Shabbos, you would need to say the same topic of Haftorah every week, since you would need to read the Haftora in the topic of the last reading. Alternatively, we only read the Musafs that have an atonement, since the reading helps to atone for the Jews, but the Musaf on Shabbos has no Chatos for atonement.]

28) If the Haftorah finishes a whole topic, like Parshas 'Oloseichem,” you don't need it to contain twenty one P'sukim.

29) Also, if you say the Targum of the Haftorah, you only need to say ten P'sukim so not to bother the congregation too much. [Tosfos infers from here: we're not obligated to say Targum, and that's why not all of them actually said Targum. This is the reason why we're not accustomed to saying the Targum for neither the Torah reading or for the Haftora.]

30) You can only 'Pories on Shma' with ten people. (i.e., if a Minyan comes into Shul after the congregation finished Davening, someone gets up and says Kaddish, Barichu, and the first Bracha of Sh'ma for them.) [Tosfos says: R' Tam claims that you only need seven that were not Yoitza yet, as the Pasuk that we use to learn this “if there are those who did bad, but they donate of themselves to bless Hashem,” has seven Hebrew words. Others claim that you only need six, as the word 'bless' is the sixth word. R' Tam in Sefer Hayashar wants to say that you only need five, as there are five words until 'bless.' Tosfos says that it seems that even three, since there are three words in “they did bad,” i.e., they didn't do what was required of them. Then they donated of themselves to bless Hashem with a Barichu. Rashi's students quote him saying that you may do it for one person, and someone else can be Moitzie him even though that someone was Yoitza, similar to the Chazon being Moitzie others with his repetition, even though he Davened quietly earlier. However, we can reject this proof since the repetition might be required in order to say Kedusha and Modim. After all, they couldn't have everyone say their Shmona Esrei along with the Chazon and say these items together, since they might not be able to reach those points when the Chazon does. However, R' Tam didn't want to rely on being Moitzie by one person, even if he was the one who needed it.]

31) You also can't Daven for the Amud, say Birchas Kohanim, read the Torah and Maftir with less than ten people. After all, you can only say a Davar Shebikedusha with ten.

32) You also can't make a “stand up and sit down” ceremony for a funeral with less than ten. (I.e., that you sit down seven times during the procession in order to cry and to eulogize the dead.) Since the leader says “get up, dear ones,” and “sit down, dear ones,” it's not proper to say it to a group less than ten (or else how would you address a greater crowd that is more important than a few individuals).

33) You don't say the Birchas Aveilim in the street with less than ten people, and the Avel is not counted towards the ten. [Tosfos explains: this refers to groups to console the mourner, but not the Bracha in Bentching. After all, you only need three to say that Bracha, and the mourner is counted towards the three.] However, the Bracha for the groom is with ten, and the groom is counted towards the ten.

34) You don't make a Ziman with mentioning Hashem's name with less than ten people, since it's not proper to say “Baruch L'eilokeinu” with less than ten people.

35) You also need ten to assess Hekdesh's land (for redemption). You need to have one Kohein among them. [Tosfos asks: why don't you need eleven. After all, you can't have an even amount of judges for a Beis Din that's assessing.] The same applies to someone who promises “my worth is upon me (to give to Hekdesh),” since we assess him like a slave, and there's a Hekish between a slave and land. [Tosfos asks: the Hekish is not with a Jewish slave, but with a non-Jewish slave. We say that a non-Jewish slave only needs three for an assessment from a rabbinical enactment, since the slave may hear about the selling and he'll escape, like it says in the Yerushalmi.]

36) You can't read less than three P'sukim for each Aliya, however, you don't read more than one Pasuk at a time for the Meturgam to translate. However, the Maftir can read three P'sukim of Navi before the Targum (since it's not necessary for Halacha). [Tosfos says: when we have Targum by Maftir, we're accustomed not to read more than one Pasuk at a time so that they won't come to make a mistake. However, we read three at the time at the beginning of the Maftir to show that you may do it according to the letter of the law.]

Daf 24

37) Even if it's in Navi, if they're all three P'sukim in different Parshiyos, you can only read it one at a time for the Meturgam. [Tosfos says that this is difficult according to what we're accustomed to read three P'sukim for the Targum from “Vayomer Yehoshua” even though it's the end of the Parsha after two P'sukim. The reason we're accustomed to only have Targum for Pesach and Shvuos, since we're publicizing the miracles of leaving Egypt and receiving the Torah.]

38) You can skip around in Navi in two topics, but not in Torah since we only allow skipping around in one topic. It's also only allowed if you can find the next Pasuk before the Meturgam finishes translating.

39) You can't skip around from one Navi to another (since this will be too confusing) except from one Sefer to another in Trei Asar. Still, you can't skip from the end of the Sefer to the beginning, (i.e., you can't skip backwards).

40) The one who is Maftir in Navi is the one who should be Poras on Shma, and he should Daven for the Amud and say Birchas Kohanim. R' Pappa says because of his honor (since he got something below his honor (to get Navi instead of an Aliya), so we give him extra to supplement for his honor). Rabbah b. Simi says: so that it won't come to a fight with the Baal Tefila (“how come I just got Maftir, and you get to Daven.”) The practical difference is if the second one is going to Daven for free, that it's no longer a problem that they'll fight (since he's donating his talent), but there is a problem of degrading his honor.

41) A minor that got Maftir, his father or Rebbi gets to Daven. Although it's not applicable to say that the minor will fight, or it will be degrading to his honor, but it's applicable to his father and Rebbi.

42) A Pocheiach, [Rashi explains that you can see his legs, Tosfos explains that his clothing are ripped], can Poras on Sh'ma, since he's obligated, and he can say the Targum. However, he can't read the Torah, and he can't Daven for the Amud or say Birchas Kohanim. Even if he's a minor who's not obligated in “not seeing his Ervah,” since it's not respectful to the congregation. [See Turei Evan who asks, how is “not seeing his Ervah” applicable to exposed legs or ripped clothing. See there that he asks other questions.]

43) A minor can't Poras on Sh'ma [Tosfos explains: since it takes two rabbinical decrees to obligate him, so he can't be Moitzie someone that has one rabbinical decree to obligate him. Even according to R' Yehuda who permits them to be Moitzie the Megila, there it's different since the children were also in the miracle, since Haman decreed death on them too.] Nor can he Daven for the Amud. [Tosfos says: but he may lead the Davening once he brings his two pubic hairs, even if his beard didn't fill in. We're only concerned for a full beard to Daven on fast days or to be a permanent Chazon.] He can't say Birchas Kohanim. [Tosfos says: it means he can't say it by himself, but he may join adults to be trained in Mitzvos. However, when he gets two pubic hairs, he may go up himself, at least once in a while to show his status as a Kohein, as long as he doesn't do it constantly (until his beard fills).]

44) R' Yehuda says that someone who “never saw light,” (i.e., a blind person from birth), can't Poras Sh'ma since he can't make the Bracha of “creating the luminaries” since he never had pleasure from them. [Tosfos explains: although R' Yehuda holds generally that blind people are exempt from Mitzvos, (and for this reason the Yerushalmi establishes the case that he’s a non-blind person that grew up in a dark house and never saw light), but the rabbis enacted for him to be obligated, or else he'll seem like a non-Jew. (This is not similar to women, who are exempt from time based Mitzvos, that they never enacted for them to be obligated, since they have many other Mitzvos, they won't look like non-Jews.) The blind person could be Moitzie others in rabbinical obligations, although it takes two rabbinical decrees to obligate him, and he's not similar to a minor who can't, since the blind is an adult and of mature mind.] The Rabanan say that the blind can say it since they have pleasure from others who can see through the sun and direct him how to walk so he won't fall in a ditch.

45) A Kohein that has a blemish on his hand, he shouldn't say Birchas Kohanim [Rashi: since the people will stare at him, which will dim their eyes.] R' Yehuda adds that he shouldn't go up even if his hands are colored (because he's a dyer, unless most people in the town are also dyers, so it's considered normal.)

46) Blemishes that prevent him from going up are the ones on his face, hands or feet. Therefore, if his hands are freckled, bent down or to the side, he shouldn't go up to Duchen. The same if he exchanges how he pronounces Ayins with how he pronounces Alephs, and vice versa (since he ruins his Tefila). The same applies when his eyes are dripping tears, or if he's blind in one eye. However, if they're used to him in town, it's permitted [Tosfos quotes Yerushalmi: even if the blemishes are on his hand.]

47) If someone says that he's not going to Daven for the Amud in colored clothing (since it's not honorable for Hashem), we don't allow him to Daven in white clothes since he's suspected to be a heretic (since they cared about this).

48) The same by someone who won't Daven for the Amud wearing sandals, he can't Daven barefoot for the same reason.

49) If someone makes his Tefilin round, he's not Yoitza since he needs them squared with the stitching. [Rashi explains: if you stretch the stitching too tight, it will ruin the Tefilin's square. Tosfos explains: the stitching itself needs to be squared.] The diagonal of the square needs to be correct (i.e., it needs to be exactly an extra two-fifths of the Tefilin's sides). Also, there's a danger to have round Tefilin [Rashi explains: if you bang your head, it might enter your head. Tosfos explains: it won't help to save you through miraculous intervention during evil decrees.]

50) You're also not Yoitza if you plate it with gold, or if you put it on your sleeve. (If he put it on his forehead and on his palm, he's from a heretic cult.)

Daf 25

51) If you say in Davening “Yevarechicha Tovim,” it's heretical [Rashi: since you don't think the wicked can praise Him, and we believe that we should combine with them in Davening. Tosfos explains that the Tovim can be going on gods and defined as 'many', as saying there's many gods.]

52) If someone says in Davening “just like you have mercy on the bird's nest (to send away the mother) you should have mercy on us;” you need to hush him up. There is an argument between R' Yossi b. Avin and R' Yossi b. Zavda why. One held: because you're making Hashem's decrees as if they're generally for mercy, and it's only the King's decree. The other held: you're making jealousy among the creations (as to say that Hashem only has mercy on birds, and not on animals). [Tosfos asks: according to this first answer, how can R' Eliezr Hakalir compose for the second day of Pesach “Hashem has mercy on the animal and her son (not to Shecht them on the same day)?]

53) If one says “You should be remembered for the good,” you need to hush him. After all, the same way you need to praise Him for the good, you need to praise him on the bad.

54) You can't add on to the praises of "Hakel Hagadol etc." After all, if it wasn't for the fact that Moshe said it, and the Anshei Keneses Hagedola inserted it in the Davening, we couldn't even say that much. This is because; if you're only mentioning a few attributes, you're implying that they're His only attributes, but really it's endless. Therefore, whoever extends attributes to Him is really disgracing Him.

55) If someone says Modim, or Sh'ma twice, you need to hush him. Although we have a Braisa that it's only disgraceful, but we don't hush him [Rashi explains] that's only when he repeats every word "Sh'ma Sh'ma Yisrael Yisrael etc.," but we hush him if he repeats the Pasuk since it looks like he's saying that there is two gods (Chas V'shalom).

56) Everything is predestined from Heaven [Tosfos: regarding your attributes] except for fear of Heaven. [Tosfos explains: however, regarding what happens to you, we say that everything is predestined except for colds and heat, at least if you're in your house, (but if you're traveling, you might not be able to protect yourself from it since you're exposed).]

57) If one explains Arayos as an idiom, like, to say that the prohibitions to expose the Ervah of your parents mean to expose their embarrassment, or if he explains “don't give your offspring to Molech” to mean that you can't marry a non-Jewess who will raise your children to worship idols; you scream at him angrily, since he changes the Halacha.

58) You read and say Targum on Breishes (and we're not worried that it will cause people to ponder what's above, below, what's before or after). The same by the story of Lot and his daughters (and we're not worried that it's a dishonor to Avraham). The same with the story of Yehuda and Tamar (and we don't worry about the honor of Yehuda, since it's really praise to him since he admitted to it). The same applies to the first part of the story of the Egel (and we're not worried for the honor of the Jews, since they are happy to lose some honor so it should atone for them). The same for the curses and blessings (and we're not worried that people will now worship from fear, and not from love). The same applies to the warnings and punishment (and we're not afraid people will give up thinking that they can't pass the test and will anyhow be punished, so they might as well enjoy this world). The same applies to the story of Amnon and Tamar (and we're not worried about Dovid's honor). The same by the story of the Pilegesh in Givah (and we're not worried for Binyamin's honor). The same by the Parsha of “V'hoda Es Yerushalayim,” (and we're not worried that you're investigating the abominations of Yerushalayim like the story of R' Eliezer).

59) However, you read, but don't say the Targum, the story of Reuvein (because of his honor) and not in the second part of the Egel (from “Vayomer Moshe” until “V'yar Moshe.” [Rashi says the problem is that people might think the Egel has its own powers since Ahron said that it came out by itself. Tosfos disagrees since there is an opinion in the Yerushalmi that says you can't say Targum until “V'shimtzu B'kumeihem,” and it doesn't make sense to forbid these extra P'sukim according to Rashi's reason. Rather, it's like the Yerushalmi says: it's a bigger disgrace when speaking ill of an individual (Ahron) in public than if speaking ill of a community in public or speaking ill of an individual in private.] The same applies to Birchas Kohanim since it says that Hashem will show favor (and ignoramuses will think that it's undeserving favor, but it's only to the Jews that are stringent on themselves to keep above and beyond the letter of the law).

60) You only read the story of Amnon and Tamar when it doesn't mention that Amnon is Dovid's son, but not in parts that call him Amnon b. Dovid.

61) All scoffing is forbidden except for the scoffing at idols.

62) The Tanna Kama holds that you don't read about the Markava, and R' Yehuda allows. [Tosfos: we Paskin like R' Yehuda.]