Our custom: Nowadays we read for the translator [to translate] only one verse at a time even for Navi, lest he err!

Only at the beginning of the Haftorah we read three verses [at once] for the translator, to publicize that this is the Halachah, if we would not be concerned for error!

Question: There are three verses from "va'Yomer Yehoshua El ha'Am Hiskadshu..." until "ba'Es ha'Hi", and we read all three at once to the translator to translate;

Note: In some places, the custom is to preface the Haftorah for Pesach (Yehoshua 5:2) with three verses (Yehoshua 3:5-7). We read all three at once, like the previous Tosfos said.

Why do we do so? There is a Parshah [break] after two verses!

Implied question: Why do we translate the Haftoros of Pesach and Shavu'os more than those of other Yamim Tovim?

Answer: They discuss the miracle of the day, we want to publicize it. Also [on Shavu'os], we publicize the miracle of Matan Torah.

Assertion: Even R. Yehudah, who is Machshir (19a) above regarding Megilah, here he agrees that he may not be Motzi others of their obligation in a matter of Kedushah;

This is because for a minor, it is a double mid'Rabanan, like I explained above according to Rabanan of R. Yehudah. (Pores Al Shema is mid'Rabanan, and even for Torah Mitzvos, a minor is not commanded mid'Oraisa.)

However, regarding Megilah, we can be lenient, since [also] children and women were in a Safek of being killed. Therefore, R. Yehudah makes a minor like an adult.

Rashi's opinion: The Targum of "Arum v'Yachaf" is Artilai (naked) u'Pachi. (This shows that Pachi is Yachaf, i.e. barefoot.)

Rejection: Pachi is the Targum of Arum. Also the Rif says so, that Pachi is one wearing torn clothing.

Support: Also the Yerushalmi at the end of Mo'ed Katan connotes like this.

Question: Why do we discuss only a minor? Also an adult may not be Over Lifnei ha'Teivah unless his beard filled out, like it says in Chulin 24b!

Citation (24b): If his beard filled out, he can be appointed Shali'ach Tzibur and be Yored Lifnei ha'Teivah. If not, he may not.

Answer: There we discuss a Ta'anis Tzibur, like the Mishnah in Ta'anis (16a) says;

Citation (16a): We send down Lifnei ha'Teivah only an old [Chacham] who regularly [prays, and the Tefilah is fluent in his mouth] with many children...

Implied question - Citation (24b): If his beard filled out, he can become Shali'ach Tzibur.

Answer: This refers to being Shali'ach Tzibur on a fixed basis. Haphazardly, he may be Shali'ach Tzibur from when he brings two hairs.

Note: The Rashash explains, according to Tosfos' answer, that Over Lifnei ha'Teivah is on a haphazard basis. Yored Lifnei ha'Teivah is to be appointed on a fixed basis.

Rashi's opinion: This is unlike Rashi explained there, that we discuss Teki'as Shofar, and to be appointed Parnes (leader) of the Tzibur, and to lash and excommunicate.

Inference: From when he brought two hairs he may give Birkas Kohanim.

Question #1: In Chulin (24b), we say that one may not give Birkas Kohanim until his beard fills out!

Question #2: In Sukah (42a), it connotes that a Katan who knows how to raise his hands [for Birkas Kohanim], we give to him a portion of Terumah at the granary, even if he is a minor!

Answer: The Gemara in Sukah refers to giving Birkas Kohanim with adult Kohanim to learn and become trained;

Here we disqualify a minor when there are no adults with him;

In Chulin we require a full beard in order to give Birkas Kohanim constantly on a fixed basis. Haphazardly, he may give Birkas Kohanim even if his beard did not fill out, in order to establish himself (make it known) that he is a Kohen.

Question: R. Yehudah holds (Bava Kama 87a) that a blind person is exempt from all Mitzvos!

If so, if we discuss a blind person, even if he saw luminaries and became blind [he cannot exempt others]!

Answer #1: The Yerushalmi explains that we do not really discuss a blind person. Rather, he is (and has always lived) in a dark house.

Answer #2: Really, we discuss a blind person. There we exempt a blind person, i.e. mid'Oraisa. Mid'Rabanan he is obligated;

Even if he became blind after he was born, he is obligated mid'Rabanan, lest he be like a Nochri and not conduct like a Yisrael at all.

Suggestion: Why is he unlike women? They are exempt from Mitzvas Aseh sheha'Zeman Gerama, even from those that are only mid'Rabanan!

Regarding Ner Chanukah, the four cups and Mikra Megilah, which are only mid'Rabanan, women are obligated only because they were [included in or involved] in the miracle!

Answer: There, the reason is that even if we exempt them from all Mitzvas Aseh sheha'Zeman Gerama (i.e. even mid'Rabanan), they still have many Mitzvos;

However, if we exempt a blind person from all Mitzvos, even from Mitzvos mid'Rabanan, he will be considered like a Nochri.

Question: I explained above that a minor, who is a double mid'Rabanan, for he is a minor [who is exempt mid'Oraisa from all Mitzvos], and Pores Al Shema is only mid'Rabanan [even for adults], cannot exempt adults, for whom it is only a single mid'Rabanan of Pores Al Shema!

Answer: Even so, a blind person, for whom it is a double mid'Rabanan, can be Motzi others, since he is an adult and has understanding. He is better than a minor. See also Tosfos in Eruvin 96a, and above 19b.

Question: Since he could not say [the letter] Ches, how could Rebbi send him Lifnei ha'Teivah [to be Shali'ach Tzibur] when Rebbi decreed a fast, like it says in Bava Metzi'a (85b)?

We do not send Lifnei ha'Teivah people of Chaifa or Beis She'an, because they say Aleph like Ayin and Ayin like Aleph!

Answer: When he intended to say Ches, with exertion he could read it properly, but it was not easy for him;

Since Eliyahu told [Rebbi] that through him (R. Chiya) the redemption would be hastened, therefore he sent him [Lifnei ha'Teivah].

Assertion: This is even regarding blemishes on his hands.

Source (Yerushalmi): There was a Kohen whose hands were crooked. He came in front of R. Naftoli. R. Naftoli said "since people in your city are used to you, you are permitted."

Explanation (R. Tam): At a time of danger (e.g. Nochrim decreed not to wear Tefilin), he may endanger himself [through wearing round Tefilin], and the Mitzvah will not protect him (since he does not fulfill it), and a miracle will not be done for him, like [was done for] Elisha Ba'al Kenafayim (Shabbos 49a).

Explanation #1: When one sews the base [on which the box sits], one must be careful not to pull the thread too much, lest this [shorten a side, and] ruin the squareness.

Explanation #2 (R. Tam): The stitching itself must be square.