Megilla 24 Who Does What and Why

We learn four different Mishnaot today.  Here is a basic outline with some explanation-point-commentary.

• We learn that when reading Torah, we pause for the translator to translate one line at a time.  When reading from the Prophets, the translator can translate three lines at a time.  However, if those lines are each 'a paragraph' in themselves, we must pause after each line for translation.  This suggests that an accurate translation of Torah and Prophets is very important to our rabbis.

• We learn that reading the haftara ordinarily may accompany other honours: saying the blessings before and after the Shema (which includes a blessing on the stars, sun), standing in front of the ark to recite the Amida, and raising hands as part of the Priestly Blessing (if he is a Kohen).  The Mishna speaks about minors, people who are blind, and those whose clothes are torn thus their arms/shoulders are bare.  Each of these community members is allowed to read the haftara, but may be restricted from other honours.  

• Interestingly, a minor would - theoretically - never be naked in front of the Torah, for nakedness implies that one is sexually aroused and ready to be immediately sexually active.  This cannot apply to a minor, we're told.  
• Another point - we learn that a person who is blind can say the blessings before the Shema as long as he was once able to see the light of the night sky.  This is because light must benefit the person who is giving thanks for that light.  However, another argument helps us understand the valuing of people with different abilities.  We are told that light still benefits a person who is blind, for other see the blind man who holds a torch and they will tell him what lies in his path.  Since he benefits from the night sky, should he not be allowed to say the blessings of the Shema?

• It is understood that the congregation does not look at Kohanim as they recite the Priestly Blessing.  A Mishna teaches that if a Priest's hands are blemished - for any reason - they should not raise their hands in this blessing, for the congregants will look at them.  This sparks a discussion among the rabbis.  What if people are used to seeing this priest's hands?  What if the entire town has similar hands?  What if the priest's hands are covered by the tallit, as is the custom in some communities?  

• Rabbi Yehuda HaNasi defends those who have 'different' hands by suggesting that some of the rabbis pronounce words improperly due to their place of origin - should they be removed from the Sanhedrin?

• Finally, we are told that people who insist on leading prayers unconventionally - wearing clothes without colour (white), wearing tfilin that are round, or wearing sandals/bare feet cannot lead prayers.  The Gemara tells us that they are turned away not because this dishonours our tradition or because it is against Torah/rabbinical law.  Instead, they are turned away because these practices are those of heretics.  The rabbis are afraid of the infiltration of Sadducees or other heretical communities.

Much conversation today about how we define the "us" of "us and them".  It seems to me that ancient Judaism was focused upon creating itself as much as it was about maintaining itself.  Unfortunate that so much of that work relied on emphasizing silos of difference.