Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

June 26, 2019 | 讻状讙 讘住讬讜谉 转砖注状讟

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Arakhin 10

How many shofar blasts were in the mikdash? How many musical instruments? What days do we say full Hallel – why specifically on those days? Stories are told of instruments that they tried to glorify or fix but it聽distorted聽the sound and they returned them to their orginal state.


If the lesson doesn't play, click "Download"

讜注讬讘讜专 砖谞讛 砖诇砖讬诐 讗讬砖转拽讚 注砖讬谞讜 砖谞讬讛诐 诪诇讗讬谉 讚诇 转诇转讗 诇讘讛讚讬 转诇转讗 讜拽诐 诇讬讛 讘讚讜讻转讬讛 讗诪专 诇讬讛 谞专 讬砖专讗诇 讻谉 讛讜讛

and the month that was intercalated, added for the leap year, was thirty days, and last year we turned two months that are generally deficient into full months, which meant that it had eight full months instead of the usual six. Consequently, remove from consideration the three months that were made deficient this year corresponding to the three extra months that were made full last year, and the moon is restored to its place, i.e., it is properly aligned with the months. Rabbi Yehuda HaNasi said to him: Lamp of Israel! Indeed, so it was.

诪转谞讬壮 讗讬谉 驻讜讞转讬谉 诪注砖专讬诐 讜讗讞转 转拽讬注讜转 讘诪拽讚砖 讜诇讗 诪讜住讬驻讬谉 注诇 讗专讘注讬诐 讜砖诪谞讛

MISHNA: No fewer than twenty-one trumpet blasts are sounded daily in the Temple, as each day three blasts were sounded for the opening of the gates in the morning, nine for the daily morning offering, and nine for the daily afternoon offering, totaling twenty-one. And no more than forty-eight are ever sounded on a single day. This would occur on the Friday of Sukkot, when they would sound an additional twelve blasts during the ritual of drawing the water for the water libation; nine for the additional offerings; three to signal the population to cease their work before Shabbat; and three more to mark the beginning of Shabbat.

讗讬谉 驻讜讞转讬谉 诪砖谞讬 谞讘诇讬诐 讜诇讗 诪讜住讬驻讬谉 注诇 砖砖讛 讗讬谉 驻讜讞转讬谉 诪砖谞讬 讞诇讬诇讬谉 讜诇讗 诪讜住讬驻讬谉 注诇 砖谞讬诐 注砖专 讜讘砖谞讬诐 注砖专 讬讜诐 讘砖谞讛 讛讞诇讬诇 诪讻讛 诇驻谞讬 讛诪讝讘讞 讘砖讞讬讟转 驻住讞 专讗砖讜谉 讜讘砖讞讬讟转 驻住讞 砖谞讬 讜讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讜讘讬讜诐 讟讜讘 砖诇 注爪专转 讜讘砖诪讜谞转 讬诪讬 讛讞讙 讜诇讗 讛讬讛 诪讻讛 讘讗讘讜讘 砖诇 谞讞砖转 讗诇讗 讘讗讘讜讘 砖诇 拽谞讛 诪驻谞讬 砖拽讜诇讜 注专讘 讜诇讗 讛讬讛 诪讞诇拽 讗诇讗 讘讗讘讜讘 讬讞讬讚讬 诪驻谞讬 砖讛讜讗 诪讞诇讬拽 讬驻讛

When accompanying their song with instruments, the Levites do not use fewer than two lyres and do not use more than six. When flutes are played, they do not use fewer than two flutes and do not use more than twelve. And there are twelve days during the year when the flute plays before the altar: At the time of the slaughter of the first Paschal offering, on the fourteenth of Nisan; and at the time of the slaughter of the second Paschal offering, on the fourteenth of Iyyar; and on the first festival day of Passover; and on the festival of Shavuot; and on all eight days of the festival of Sukkot. And one would not play with a copper flute; rather, one would play with a flute of reed, because its sound is more pleasant. And one would conclude the music only with a single flute, because it concludes the music nicely.

讜注讘讚讬 讻讛谞讬诐 讛讬讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讜住讬 讗讜诪专 诪砖驻讞转 讘讬转 驻讙专讬诐 讜讘讬转 爪讬驻专讗 诪注诪讗讜诐 讛讬讜 诪砖讬讗讬谉 诇讻讛讜谞讛 专讘讬 讞谞讬谞讗 讘谉 讗谞讟讬讙谞讜住 讗讜诪专 诇讜讬诐 讛讬讜

The Temple musicians were slaves of priests; this is the statement of Rabbi Meir. Rabbi Yosei says: The musicians were not slaves, but Israelites from the family of the house of Pegarim and the family of the house of Tzippara from the city of Emaum, and their lineage was sufficiently pure that they would marry their daughters to members of the priesthood. Rabbi 岣nina ben Antigonus says: They were Levites.

讙诪壮 诪转谞讬转讬谉 讚诇讗 讻专讘讬 讬讛讜讚讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 讬驻讞讜转 诪砖讘注 诇讗 讬讜住讬祝 注诇 砖砖 注砖专讛

GEMARA: The mishna teaches that no fewer than twenty-one trumpet blasts are sounded daily in the Temple and no more than forty-eight. The Gemara notes: The mishna is not in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita that Rabbi Yehuda says: One may not blow fewer than seven blasts, and one may not blow more than sixteen blasts.

讘诪讗讬 拽诪讬驻诇讙讬 专讘讬 讬讛讜讚讛 住讘专 转拽讬注讛 转专讜注讛 讜转拽讬注讛 讞讚讗 讛讬讗 讜专讘谞谉 住讘专讬 转拽讬注讛 诇讞讜讚 讜转专讜注讛 诇讞讜讚 讜转拽讬注讛 诇讞讜讚

The Gemara asks: With regard to what principle do the tanna of the mishna and Rabbi Yehuda disagree? The Gemara explains that Rabbi Yehuda holds: A series of blasts consisting of tekia, terua, tekia is counted as one unit. And the Rabbis hold: A tekia is counted as a discrete unit and a terua is also counted as a discrete unit, and the final tekia is again counted as a discrete unit. They agree with regard to the sequence and the number of the blasts; their disgreement is only with regard to how the blasts are tallied.

诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 讻转讬讘 讜转拽注转诐 转专讜注讛 讜讻转讬讘 转专讜注讛 讬转拽注讜 (诇讻诐) 砖诪注 诪讬谞讛 转拽讬注讛 转专讜注讛 讜转拽讬注讛 讞讚讗 讛讬讗 讜专讘谞谉 讛讛讜讗 诇驻砖讜讟讛 诇驻谞讬讛 讜驻砖讜讟讛 诇讗讞专讬讛 讛讜讗 讚讗转讗

The Gemara asks: What is the reasoning of Rabbi Yehuda? As it is written in the verse: 鈥淎nd you shall sound [utkatem] a terua (Numbers 10:5), and it is written: 鈥淎 terua they will sound [yitke鈥檜]鈥 (Numbers 10:6). Conclude from the fact that the Torah uses a verb from the root tekia when referring to a terua that a tekia, terua, and tekia together constitute one unit. And how do the Rabbis interpret these verses? They explain that these verses come to teach that each terua blast is accompanied by a plain blast, a tekia, preceding it and another plain blast following it.

讜专讘谞谉 诪讗讬 讟注诪讗 讚讻转讬讘 讜讘讛拽讛讬诇 讗转 讛拽讛诇 转转拽注讜 讜诇讗 转专讬注讜 讜讗讬 住诇拽讗 讚注转讱 转拽讬注讛 转专讜注讛 讜转拽讬注讛 讞讚讗 讛讬讗 讗诪专 专讞诪谞讗 注讘讬讚 驻诇讙讗 讚诪爪讜讛 讜专讘讬 讬讛讜讚讛 住讬诪谞讗 讘注诇诪讗 讛讜讗

The Gemara asks: And what is the reasoning of the Rabbis? As it is written: 鈥淎nd when congregating the people you shall sound a tekia and shall not sound a terua (Numbers 10:7). And if it enters your mind that a series of tekia, terua, and tekia are considered one unit, would the Merciful One say to perform only half a mitzva? Rather, each sound constitutes a separate mitzva. The Gemara asks: And how does Rabbi Yehuda explain this verse? The Gemara answers: That single tekia mentioned in the context of congregating the people was blown merely as a signal to the people to assemble, not for the purpose of fulfilling a mitzva, which, in Rabbi Yehuda鈥檚 opinion, always comes in units of three sounds.

讻诪讗谉 讗讝诇讗 讛讗 讚讗诪专 专讘 讻讛谞讗 讗讬谉 讘讬谉 转拽讬注讛 诇转专讜注讛 讜诇讗 讻诇讜诐 讻诪讗谉 讻专讘讬 讬讛讜讚讛 驻砖讬讟讗

The Gemara asks: In accordance with whose opinion is that which Rav Kahana said? As Rav Kahana said: There is to be no pause between a tekia and a terua at all, but rather they are sounded in one continuous series of blasts. In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Yehuda. The Gemara asks: Isn鈥檛 that obvious? Why was it necessary to point this out?

诪讛讜 讚转讬诪讗 讗驻讬诇讜 讻专讘谞谉 讗转讬讗 讜诇讗驻讜拽讬 诪讚专讘讬 讬讜讞谞谉 讚讗诪专 砖诪注 转砖注 转拽讬注讜转 讘转砖注 砖注讜转 讘讬讜诐 讬爪讗 拽讗 诪砖诪注 诇谉

The Gemara answers: It is not obvious that Rav Kahana鈥檚 statement is in accordance with the opinion of Rabbi Yehuda. Lest you say that Rav Kahana comes to teach his halakha even in accordance with the opinion of the Rabbis, and that he is coming to exclude only the opinion of Rabbi Yo岣nan, who says: If one heard nine blasts in nine different hours on the day of Rosh HaShana, despite the considerable gap between them, he has fulfilled his obligation. One might have thought that Rav Kahana meant only that there should not be such long gaps between the sounds. Therefore, the Gemara teaches us that Rav Kahana鈥檚 ruling is in accordance with the opinion of Rabbi Yehuda, as he does not allow any pause at all between the shofar blasts.

讜讗讬诪讗 讛讻讬 谞诪讬 讗诐 讻谉 诪讗讬 讜诇讗 讻诇讜诐

The Gemara asks: And how do you know that this was Rav Kahana鈥檚 intent? One can say it is indeed so, that Rav Kahana holds in accordance with the opinion of the Rabbis and he merely excludes the opinion of Rabbi Yo岣nan. The Gemara answers that if so, what is the meaning of the phrase 鈥渁t all鈥 when Rav Kahana said that there is no pause between a tekia and a terua at all? This phrase indicates that Rav Kahana does not allow even a slight pause between blasts, which is in accordance with the opinion of Rabbi Yehuda.

砖谞讬诐 注砖专 讬讜诐 讘砖谞讛 诪讻讛 讘讞诇讬诇 讜讻讜壮 诪讗讬 砖谞讗 讛谞讬 讛讜讗讬诇 讜讬讞讬讚 讙讜诪专 讘讛谉 讗转 讛讛诇诇

搂 The mishna teaches that there are twelve days during the year when the flute plays before the altar, and it proceeds to list them. The Gemara asks: What is different about these days enumerated in the mishna that the flute is played before the altar specifically on those occasions? The Gemara answers: They are unique, since these are the days on which the individual completes the full hallel.

讚讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讛讜爪讚拽 砖诪讜谞讛 注砖专 讬诪讬诐 砖讛讬讞讬讚 讙讜诪专 讘讛谉 讗转 讛讛诇诇 砖诪讜谞讛 讬诪讬 讛讞讙 讜砖诪讜谞讛 讬诪讬 讞谞讜讻讛 讜讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讜讬讜诐 讟讜讘 (讛专讗砖讜谉) 砖诇 注爪专转 讜讘讙讜诇讛 注砖专讬诐 讜讗讞讚 转砖注讛 讬诪讬 讛讞讙 讜砖诪讜谞讛 讬诪讬 讞谞讜讻讛 讜砖谞讬 讬诪讬诐 讟讜讘讬诐 砖诇 驻住讞 讜砖谞讬 讬诪讬诐 讟讜讘讬诐 砖诇 注爪专转

As Rabbi Yo岣nan says in the name of Rabbi Shimon ben Yehotzadak: There are eighteen days a year on which the individual completes the full hallel: The eight days of the festival of Sukkot, including the Eighth Day of Assembly; and the eight days of Hanukkah; and the first festival day of Passover; and the festival day of Assembly, i.e., Shavuot. And in the Diaspora, where a second day is added to each Festival due to uncertainty over the precise date, there are twenty-one days: The nine days of the festival of Sukkot; and the eight days of Hanukkah; and the first two festival days of Passover; and the two festival days of Assembly, i.e., Shavuot.

诪讗讬 砖谞讗 讘讞讙 讚讗诪专讬谞谉 讻诇 讬讜诪讗 讜诪讗讬 砖谞讗 讘驻住讞 讚诇讗 讗诪专讬谞谉

The Gemara asks: What is different about the festival of Sukkot, that we say hallel every day, and what is different about Passover, that we do not say hallel

讻诇 讬讜诪讗 讚讞讙 讞诇讜拽讬谉 讘拽专讘谞讜转讬讛谉 讚驻住讞 讗讬谉 讞诇讜拽讬谉 讘拽专讘谞讜转讬讛谉

every day, but only on the first day? The Gemara answers: The days of the festival of Sukkot are distinct from one another with regard to their additional offerings, as the number of bulls offered changes each day of Sukkot (see Numbers 29:12鈥38). Since each day is unique, the full hallel is recited on each day. By contrast, the days of Passover are not distinct from one another with regard to their additional offerings (see Numbers 28:24), and therefore the full hallel is recited only on the first day, which is the first day on which the additional offerings for a Festival are sacrificed.

砖讘转 讚讞诇讜拽讛 讘拽专讘谞讜转讬讛 诇讬诪讗 诇讗 讗讬拽专讬 诪讜注讚

The Gemara objects: On Shabbat, which is also distinct from the other days of the week with regard to its additional offerings, let us say hallel. The Gemara explains: Shabbat is not called an appointed day in the Torah, and hallel is recited only on days that are referred to in the Torah as appointed days (see Leviticus 23:4), which are days of rejoicing.

专讗砖 讞讜讚砖 讚讗讬拽专讬 诪讜注讚 诇讬诪讗 诇讗 讗讬拽讚讬砖 讘注砖讬讬转 诪诇讗讻讛 讚讻转讬讘 讛砖讬专 讬讛讬讛 诇讻诐 讻诇讬诇 讛转拽讚砖 讞讙 诇讬诇讛 讛诪拽讜讚砖 诇讞讙 讟注讜谉 砖讬专讛 讜砖讗讬谉 诪拽讜讚砖 诇讞讙 讗讬谉 讟注讜谉 砖讬专讛

The Gemara objects: On the New Moon, which is called an appointed day, let us say hallel. The Gemara explains: The New Moon is not sanctified with regard to the prohibition against the performance of labor, and hallel is recited only on a day that is sanctified, as it is written: 鈥淵ou shall have a song as in the night when a festival is sanctified鈥 (Isaiah 30:29), which indicates that a night that is sanctified as a Festival, which includes a prohibition of labor, requires song, but one that is not sanctified as a Festival does not require song.

专讗砖 讛砖谞讛 讜讬讜诐 讛讻讬驻讜专讬诐 讚讗讬拽专讜 诪讜注讚 讜讗讬拽讚讜砖 讘注砖讬讬转 诪诇讗讻讛 诇讬诪讗 诪砖讜诐 讚专讘讬 讗讘讛讜

The Gemara objects: On Rosh HaShana and Yom Kippur, which are called an appointed day and also are sanctified with regard to the prohibition against the performance of labor, let us say hallel. The Gemara explains: Hallel is not recited on those days due to the statement of Rabbi Abbahu.

讚讗诪专 专讘讬 讗讘讛讜 讗诪专讜 诪诇讗讻讬 讛砖专转 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 诪驻谞讬 诪讛 讗讬谉 讬砖专讗诇 讗讜诪专讬诐 砖讬专讛 诇驻谞讬讱 讘专讗砖 讛砖谞讛 讜讘讬讜诐 讛讻驻讜专讬诐 讗诪专 诇讛谉 讗驻砖专 诪诇讱 讬讜砖讘 注诇 讻住讗 讛讚讬谉 讜住驻专讬 讞讬讬诐 讜住驻专讬 诪转讬诐 驻转讜讞讬谉 诇驻谞讬讜 讜讬砖专讗诇 讗讜诪专讬诐 砖讬专讛 诇驻谞讬

As Rabbi Abbahu said that the ministering angels said before the Holy One, Blessed be He: Master of the Universe, for what reason do the Jewish people not recite songs of praise, i.e., hallel, before You on Rosh HaShana and on Yom Kippur? He said to them: Is it possible that while the King is sitting on the throne of judgment and the books of life and the books of death are open before Him, the Jewish people would be reciting joyous songs of praise before Me? Rosh HaShana and Yom Kippur are somber days of judgment whose mood is incompatible with the recitation of hallel.

讜讛讗 讞谞讜讻讛 讚诇讗 讛讻讬 讜诇讗 讛讻讬 讜拽讗诪专 诪砖讜诐 谞讬住讗 驻讜专讬诐 讚讗讬讻讗 谞讬住讗 诇讬诪讗 讗诪专 专讘讬 讬爪讞拽 诇驻讬 砖讗讬谉 讗讜诪专讬诐 砖讬专讛 注诇 谞住 砖讘讞讜爪讛 诇讗专抓

The Gemara objects: But what about Hanukkah, which has neither this or that, i.e., there is no special offering on it, nor is labor prohibited, and yet one says hallel. The Gemara explains: Hallel is recited on Hanukkah not because of its status as a Festival, but because of the miracle that occurred on those days. The Gemara objects: If so, on Purim, when there is also this factor, i.e., a miracle occurred on that day, let us say hallel. Rabbi Yitz岣k said: Hallel is not recited on Purim because one does not recite a song of praise for a miracle that occurred outside of Eretz Yisrael.

诪转拽讬祝 诇讛 专讘 谞讞诪谉 讘专 讬爪讞拽 讜讛专讬 讬爪讬讗转 诪爪专讬诐 讚谞住 砖讘讞讜爪讛 诇讗专抓 讛讜讗 讜讗诪专讬谞谉 讛诇诇 讻讚转谞讬讗 注讚 砖诇讗 谞讻谞住讜 讬砖专讗诇 诇讗专抓 讛讜讻砖专讜 讻诇 讛讗专爪讜转 诇讜诪专 砖讬专讛 诪砖谞讻谞住讜 诇讗专抓 诇讗 讛讜讻砖专讜 讻诇 讗专爪讜转 诇讜诪专 砖讬专讛

Rav Na岣an bar Yitz岣k objects to this explanation: But there is the exodus from Egypt, which was a miracle that took place outside of Eretz Yisrael, and yet we say hallel on Passover night in commemoration of it? The Gemara responds that this is as it is taught in a baraita: Until the Jewish people entered Eretz Yisrael, all lands were deemed fit for songs of praise to be recited for miracles performed within their borders, as all lands were treated equally. But once the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them.

专讘 谞讞诪谉 讗诪专 拽专讬讬转讛 讝讜 讛讬讗 讛诇讬诇讗 专讘讗 讗诪专 讘砖诇诪讗 讛转诐 讛诇诇讜 注讘讚讬 讛壮 讜诇讗 注讘讚讬 驻专注讛 讛讻讗 讛诇诇讜 注讘讚讬 讛壮 讜诇讗 注讘讚讬 讗讞砖讜专讜砖 讗讻转讬 注讘讚讬 讗讞砖讜专讜砖 讗谞谉

Rav Na岣an says an alternative answer as to why hallel is not recited on Purim: The reading of the Megilla, i.e., the Scroll of Esther, is equivalent to reciting hallel. Rava says a third reason: Granted, hallel is said there, when recalling the exodus from Egypt, as after that salvation one can recite the phrase in hallel: 鈥淕ive praise, O servants of the Lord鈥 (Psalms 113:1), since after the Israelites鈥 servitude to Pharaoh ended with their salvation, they were truly servants of the Lord and not servants of Pharaoh. But can it be said here, after the salvation commemorated on Purim: 鈥淕ive praise, O servants of the Lord,鈥 which would indicate that after the salvation the Jewish people were only servants of the Lord and not servants of Ahasuerus? Not so, as even after the miracle of Purim, we are still the servants of Ahasuerus, since the Jews remained in exile under Persian rule.

讜诇专讘 谞讞诪谉 讚讗诪专 拽专讬讬转讛 讝讜 讛讬讗 讛诇讬诇讗 讛转谞讬讗 诪砖谞讻谞住讜 诇讗专抓 诇讗 讛讜讻砖专讜 讻诇 讗专爪讜转 诇讜诪专 砖讬专讛 讻讬讜谉 砖讙诇讜 讞讝专讜 诇讛讬转讬专谉 讛专讗砖讜谉

The Gemara objects: And according to the opinion of Rav Na岣an, who says that the reading of the Megilla itself is an act of reciting hallel, there is a difficulty: Isn鈥檛 it taught in a baraita: Once the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them. How, then, may one recite a form of hallel by reading the Megilla? The Gemara answers: He maintains that once the people were exiled from Eretz Yisrael, the other lands returned to their initial suitability, and were once again deemed fit for reciting hallel, in commemoration of miracles performed within them.

诇讗 讛讬讛 诪讻讛 讘讗讘讜讘 砖诇 谞讞讜砖转 讜讻讜壮 驻转讞 讘讞诇讬诇 讜诪住讬讬诐 讘讗讘讜讘 讗诪专 专讘 驻驻讗 讛讬讬谞讜 讞诇讬诇 讛讬讬谞讜 讗讘讜讘 讜讗诪讗讬 拽专讬 诇讬讛 讞诇讬诇 讚讞诇讬 拽诇讬讛

搂 The mishna teaches: And one would not play a copper flute [abuv]; rather, one would play a flute [abuv] of reed, because its sound is pleasant. The Gemara asks: The mishna opens by referring to flutes and calls them 岣lil and then concludes by referring to playing an abuv. Rav Pappa said: A 岣lil is the same as an abuv. Its original name was abuv; and why does the mishna call it a 岣lil? The reason is that its sound is sweet [岣li].

转谞讜 专讘谞谉 讗讘讜讘 讛讬讛 讘诪拽讚砖 讞诇拽 讛讬讛 讚拽 讛讬讛 砖诇 拽谞讛 讛讬讛 讜诪讬诪讜转 诪砖讛 讛讬讛 爪讜讛 讛诪诇讱 讜爪讬驻讜讛讜 讝讛讘 讜诇讗 讛讬讛 拽讜诇讜 注专讘 谞讟诇讜 讗转 爪驻讜讬讜 讜讛讬讛 拽讜诇讜 注专讘 讻诪讜转 砖讛讬讛 爪诇爪讜诇 讛讬讛 讘诪拽讚砖 砖诇 谞讞讜砖转 讛讬讛 讜讛讬讛 拽讜诇讜 注专讘 讜谞驻讙诐 讜砖诇讞讜 讞讻诪讬诐 讜讛讘讬讗讜 讗讜诪谞讬谉 诪讗诇讻住谞讚专讬讗 砖诇 诪爪专讬诐 讜转拽谞讜讛讜 讜诇讗 讛讬讛 拽讜诇讜 注专讘 谞讟诇讜 讗转 转讬拽讜谞讜 讜讛讬讛 拽讜诇讜 注专讘 讻诪讜转 砖讛讬讛

The Sages taught in a baraita: There was a flute in the Temple; it was smooth and it was thin, i.e., its sides were thin; it was made from reed, and it was in existence from the days of Moses. The king issued a command and they plated the flute with gold, but then its sound was not as pleasant as it was previously. They therefore removed its plating and its sound was then as pleasant as it was before. Similarly, there was a cymbal in the Temple; it was made from copper and its sound was pleasant. It became damaged and the Sages sent for and brought artisans from Alexandria in Egypt and they repaired it, but its sound was not as pleasant as before. They removed the materials with which the cymbal had been repaired and its sound was then as pleasant as it had been before the repair.

诪讻转砖转 讛讬转讛 讘诪拽讚砖 砖诇 谞讞讜砖转 讛讬转讛 讜诪讬诪讜转 诪砖讛 讛讬转讛 讜讛讬转讛 诪驻讟诪转 讗转 讛讘砖诪讬诐 谞转驻讙诪讛 讜讛讘讬讗讜 讗讜诪谞讬谉 诪讗诇讻住谞讚专讬讗 砖诇 诪爪专讬诐 讜转讬拽谞讜讛 讜诇讗 讛讬转讛 诪驻讟诪转 讻诪讜 砖讛讬转讛 谞讟诇讜 讗转 转讬拽讜谞讛 讜讛讬转讛 诪驻讟诪转 讻诪讜 砖讛讬转讛

There was a mortar in the Temple; it was made of copper and it was from the days of Moses, and it was used to compound the spices for the incense. It became damaged and they brought artisans from Alexandria in Egypt and they repaired it, but it did not compound the spices as well as it had before. They removed the materials with which the mortar had been repaired and it then compounded the spices as it had before it was repaired.

讗诇讜 砖谞讬 讻诇讬诐 谞砖转讬讬专讜 诪诪拽讚砖 专讗砖讜谉 讜谞转驻讙诪讜 讜诇讗 讛讬讛 诇讛诐 讗专讜讻讛 讜注诇讬讛诐 讗诪专 讚讜讚 谞讞讜砖转 诪诪讜专讟 谞讞讜砖转 诪诪讜专拽 讜注诇讬讛诐 讛讜讗 讗讜诪专 讜讻诇讬 谞讞砖转 诪爪讛讘 砖谞讬诐 讞诪讜讚讜转 诪讝讛讘

The baraita concludes: These two copper vessels, the cymbal and the mortar, were remnants from the First Temple and they were damaged and they could not be repaired in an effective manner. And it was with regard to the copper vessels constructed for the First Temple that David said: 鈥淎ll these vessels, which Hiram made for King Solomon, in the House of the Lord, were of burnished brass鈥 (I聽Kings 7:45), and, in a parallel verse, 鈥渂right brass鈥 (II聽Chronicles 4:16). And with regard to these two items it states in the verse describing the vessels that Ezra brought to Jerusalem: 鈥淎nd vessels of fine golden brass, two, precious as gold鈥 (Ezra 8:27).

专讘 讜砖诪讜讗诇 讞讚 讗诪专 讻诇 讗讞讚 讜讗讞讚 砖拽讜诇 讻砖谞讬诐 砖诇 讝讛讘 讜讞讚 讗诪专 砖谞讬讛诐 砖拽讜诇讬谉 讻讗讞讚 砖诇 讝讛讘 转谞讬 专讘 讬讜住祝 砖谞讬讛诐 砖拽讜诇讬谉 讻讗讞讚 砖诇 讝讛讘

Rav and Shmuel disagree as to the meaning of the phrase: Two, precious as gold. One said: Each and every one of these brass vessels was as valuable as two vessels made from gold. And the other one said: The two of them together were as valuable as one vessel made from gold. Similarly, Rav Yosef teaches the following explanation found in a baraita: The two of them together were as valuable as one vessel made from gold.

转谞讬讗 专讘讬 谞转谉 讗讜诪专 砖谞讬讬诐 讛讬讜 砖谞讗诪专 砖谞讬诐 讗诇 转讬拽专讬 砖谞讬诐 讗诇讗 砖谞讬讬诐

The Gemara cites another explanation of the verse in Ezra. It is taught in a baraita that Rabbi Natan says: The cymbals and mortars were pairs, i.e., there were two cymbals and two mortars, as it is stated in the aforementioned verse 鈥渢wo鈥; do not read it as two [shenayim], but as pairs [sheniyyim].

转谞讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 砖讬诇讜讞 讛讬讛 诪拽诇讞 诪讬诐 讘讻讗讬住专 爪讜讛 讛诪诇讱 讜讛专讞讬讘讜讛讜 讻讚讬 砖讬转专讘讜 诪讬诪讬讜 讜谞转诪注讟讜 讜讞讝专讜 讜诪讬注讟讜讛讜 讜讛讬讛 诪拽诇讞 诪讬诐 诇拽讬讬诐 诪讛 砖谞讗诪专 讗诇 讬转讛诇诇 讞讻诐 讘讞讻诪转讜 讜讗诇 讬转讛诇诇 讙讘讜专 讘讙讘讜专转讜

Rabban Shimon ben Gamliel teaches in a baraita: The Siloam pool used to spurt forth water through an opening with a diameter like that of an issar coin.The king issued a command and they widened the opening so that its waters would increase, but the waters actually decreased. And they subsequently decreased the size of the opening again and it once again spurted forth water as it had before. All this serves to uphold that which is stated in the verse: 鈥淟et not the wise man glory in his wisdom, neither let the mighty man glory in his might鈥 (Jeremiah 9:22), i.e., man should not think that he can accomplish anything he wishes.

讜讻谉 讛讬讛 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讛专讚讜诇讬诐 诇讗 讛讬讛 讘诪拽讚砖 诪讗讬 讛专讚讜诇讬诐 讗诪专 讗讘讬讬 讟讘诇讗 讙讜专讙讚谞讗 诪驻谞讬 砖拽讜诇讜 注专讘 讜诪注专讘讘 讗转 讛谞注讬诪讛

And likewise Rabban Shimon ben Gamliel would say, with regard to the musical instruments in the Temple: There was no hirdolim in the Temple. The Gemara asks: What is a hirdolim? Abaye said: It is a hydraulic organ. It was not used in the Temple because its sound is pleasant but it disrupts the melody.

讗诪专 专讘讗 讘专 砖讬诇讗 讗诪专 专讘 诪转谞讛 讗诪专 砖诪讜讗诇 诪讙专讬驻讛 讛讬转讛 讘诪拽讚砖

Rava bar Sheila said that Rav Mattana said that Shmuel said: There was an instrument called magreifa in the Temple.

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

Sorry, there aren't any posts in this category yet. We're adding more soon!

Arakhin 10

The William Davidson Talmud | Powered by Sefaria

Arakhin 10

讜注讬讘讜专 砖谞讛 砖诇砖讬诐 讗讬砖转拽讚 注砖讬谞讜 砖谞讬讛诐 诪诇讗讬谉 讚诇 转诇转讗 诇讘讛讚讬 转诇转讗 讜拽诐 诇讬讛 讘讚讜讻转讬讛 讗诪专 诇讬讛 谞专 讬砖专讗诇 讻谉 讛讜讛

and the month that was intercalated, added for the leap year, was thirty days, and last year we turned two months that are generally deficient into full months, which meant that it had eight full months instead of the usual six. Consequently, remove from consideration the three months that were made deficient this year corresponding to the three extra months that were made full last year, and the moon is restored to its place, i.e., it is properly aligned with the months. Rabbi Yehuda HaNasi said to him: Lamp of Israel! Indeed, so it was.

诪转谞讬壮 讗讬谉 驻讜讞转讬谉 诪注砖专讬诐 讜讗讞转 转拽讬注讜转 讘诪拽讚砖 讜诇讗 诪讜住讬驻讬谉 注诇 讗专讘注讬诐 讜砖诪谞讛

MISHNA: No fewer than twenty-one trumpet blasts are sounded daily in the Temple, as each day three blasts were sounded for the opening of the gates in the morning, nine for the daily morning offering, and nine for the daily afternoon offering, totaling twenty-one. And no more than forty-eight are ever sounded on a single day. This would occur on the Friday of Sukkot, when they would sound an additional twelve blasts during the ritual of drawing the water for the water libation; nine for the additional offerings; three to signal the population to cease their work before Shabbat; and three more to mark the beginning of Shabbat.

讗讬谉 驻讜讞转讬谉 诪砖谞讬 谞讘诇讬诐 讜诇讗 诪讜住讬驻讬谉 注诇 砖砖讛 讗讬谉 驻讜讞转讬谉 诪砖谞讬 讞诇讬诇讬谉 讜诇讗 诪讜住讬驻讬谉 注诇 砖谞讬诐 注砖专 讜讘砖谞讬诐 注砖专 讬讜诐 讘砖谞讛 讛讞诇讬诇 诪讻讛 诇驻谞讬 讛诪讝讘讞 讘砖讞讬讟转 驻住讞 专讗砖讜谉 讜讘砖讞讬讟转 驻住讞 砖谞讬 讜讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讜讘讬讜诐 讟讜讘 砖诇 注爪专转 讜讘砖诪讜谞转 讬诪讬 讛讞讙 讜诇讗 讛讬讛 诪讻讛 讘讗讘讜讘 砖诇 谞讞砖转 讗诇讗 讘讗讘讜讘 砖诇 拽谞讛 诪驻谞讬 砖拽讜诇讜 注专讘 讜诇讗 讛讬讛 诪讞诇拽 讗诇讗 讘讗讘讜讘 讬讞讬讚讬 诪驻谞讬 砖讛讜讗 诪讞诇讬拽 讬驻讛

When accompanying their song with instruments, the Levites do not use fewer than two lyres and do not use more than six. When flutes are played, they do not use fewer than two flutes and do not use more than twelve. And there are twelve days during the year when the flute plays before the altar: At the time of the slaughter of the first Paschal offering, on the fourteenth of Nisan; and at the time of the slaughter of the second Paschal offering, on the fourteenth of Iyyar; and on the first festival day of Passover; and on the festival of Shavuot; and on all eight days of the festival of Sukkot. And one would not play with a copper flute; rather, one would play with a flute of reed, because its sound is more pleasant. And one would conclude the music only with a single flute, because it concludes the music nicely.

讜注讘讚讬 讻讛谞讬诐 讛讬讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讜住讬 讗讜诪专 诪砖驻讞转 讘讬转 驻讙专讬诐 讜讘讬转 爪讬驻专讗 诪注诪讗讜诐 讛讬讜 诪砖讬讗讬谉 诇讻讛讜谞讛 专讘讬 讞谞讬谞讗 讘谉 讗谞讟讬讙谞讜住 讗讜诪专 诇讜讬诐 讛讬讜

The Temple musicians were slaves of priests; this is the statement of Rabbi Meir. Rabbi Yosei says: The musicians were not slaves, but Israelites from the family of the house of Pegarim and the family of the house of Tzippara from the city of Emaum, and their lineage was sufficiently pure that they would marry their daughters to members of the priesthood. Rabbi 岣nina ben Antigonus says: They were Levites.

讙诪壮 诪转谞讬转讬谉 讚诇讗 讻专讘讬 讬讛讜讚讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 讬驻讞讜转 诪砖讘注 诇讗 讬讜住讬祝 注诇 砖砖 注砖专讛

GEMARA: The mishna teaches that no fewer than twenty-one trumpet blasts are sounded daily in the Temple and no more than forty-eight. The Gemara notes: The mishna is not in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita that Rabbi Yehuda says: One may not blow fewer than seven blasts, and one may not blow more than sixteen blasts.

讘诪讗讬 拽诪讬驻诇讙讬 专讘讬 讬讛讜讚讛 住讘专 转拽讬注讛 转专讜注讛 讜转拽讬注讛 讞讚讗 讛讬讗 讜专讘谞谉 住讘专讬 转拽讬注讛 诇讞讜讚 讜转专讜注讛 诇讞讜讚 讜转拽讬注讛 诇讞讜讚

The Gemara asks: With regard to what principle do the tanna of the mishna and Rabbi Yehuda disagree? The Gemara explains that Rabbi Yehuda holds: A series of blasts consisting of tekia, terua, tekia is counted as one unit. And the Rabbis hold: A tekia is counted as a discrete unit and a terua is also counted as a discrete unit, and the final tekia is again counted as a discrete unit. They agree with regard to the sequence and the number of the blasts; their disgreement is only with regard to how the blasts are tallied.

诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 讻转讬讘 讜转拽注转诐 转专讜注讛 讜讻转讬讘 转专讜注讛 讬转拽注讜 (诇讻诐) 砖诪注 诪讬谞讛 转拽讬注讛 转专讜注讛 讜转拽讬注讛 讞讚讗 讛讬讗 讜专讘谞谉 讛讛讜讗 诇驻砖讜讟讛 诇驻谞讬讛 讜驻砖讜讟讛 诇讗讞专讬讛 讛讜讗 讚讗转讗

The Gemara asks: What is the reasoning of Rabbi Yehuda? As it is written in the verse: 鈥淎nd you shall sound [utkatem] a terua (Numbers 10:5), and it is written: 鈥淎 terua they will sound [yitke鈥檜]鈥 (Numbers 10:6). Conclude from the fact that the Torah uses a verb from the root tekia when referring to a terua that a tekia, terua, and tekia together constitute one unit. And how do the Rabbis interpret these verses? They explain that these verses come to teach that each terua blast is accompanied by a plain blast, a tekia, preceding it and another plain blast following it.

讜专讘谞谉 诪讗讬 讟注诪讗 讚讻转讬讘 讜讘讛拽讛讬诇 讗转 讛拽讛诇 转转拽注讜 讜诇讗 转专讬注讜 讜讗讬 住诇拽讗 讚注转讱 转拽讬注讛 转专讜注讛 讜转拽讬注讛 讞讚讗 讛讬讗 讗诪专 专讞诪谞讗 注讘讬讚 驻诇讙讗 讚诪爪讜讛 讜专讘讬 讬讛讜讚讛 住讬诪谞讗 讘注诇诪讗 讛讜讗

The Gemara asks: And what is the reasoning of the Rabbis? As it is written: 鈥淎nd when congregating the people you shall sound a tekia and shall not sound a terua (Numbers 10:7). And if it enters your mind that a series of tekia, terua, and tekia are considered one unit, would the Merciful One say to perform only half a mitzva? Rather, each sound constitutes a separate mitzva. The Gemara asks: And how does Rabbi Yehuda explain this verse? The Gemara answers: That single tekia mentioned in the context of congregating the people was blown merely as a signal to the people to assemble, not for the purpose of fulfilling a mitzva, which, in Rabbi Yehuda鈥檚 opinion, always comes in units of three sounds.

讻诪讗谉 讗讝诇讗 讛讗 讚讗诪专 专讘 讻讛谞讗 讗讬谉 讘讬谉 转拽讬注讛 诇转专讜注讛 讜诇讗 讻诇讜诐 讻诪讗谉 讻专讘讬 讬讛讜讚讛 驻砖讬讟讗

The Gemara asks: In accordance with whose opinion is that which Rav Kahana said? As Rav Kahana said: There is to be no pause between a tekia and a terua at all, but rather they are sounded in one continuous series of blasts. In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Yehuda. The Gemara asks: Isn鈥檛 that obvious? Why was it necessary to point this out?

诪讛讜 讚转讬诪讗 讗驻讬诇讜 讻专讘谞谉 讗转讬讗 讜诇讗驻讜拽讬 诪讚专讘讬 讬讜讞谞谉 讚讗诪专 砖诪注 转砖注 转拽讬注讜转 讘转砖注 砖注讜转 讘讬讜诐 讬爪讗 拽讗 诪砖诪注 诇谉

The Gemara answers: It is not obvious that Rav Kahana鈥檚 statement is in accordance with the opinion of Rabbi Yehuda. Lest you say that Rav Kahana comes to teach his halakha even in accordance with the opinion of the Rabbis, and that he is coming to exclude only the opinion of Rabbi Yo岣nan, who says: If one heard nine blasts in nine different hours on the day of Rosh HaShana, despite the considerable gap between them, he has fulfilled his obligation. One might have thought that Rav Kahana meant only that there should not be such long gaps between the sounds. Therefore, the Gemara teaches us that Rav Kahana鈥檚 ruling is in accordance with the opinion of Rabbi Yehuda, as he does not allow any pause at all between the shofar blasts.

讜讗讬诪讗 讛讻讬 谞诪讬 讗诐 讻谉 诪讗讬 讜诇讗 讻诇讜诐

The Gemara asks: And how do you know that this was Rav Kahana鈥檚 intent? One can say it is indeed so, that Rav Kahana holds in accordance with the opinion of the Rabbis and he merely excludes the opinion of Rabbi Yo岣nan. The Gemara answers that if so, what is the meaning of the phrase 鈥渁t all鈥 when Rav Kahana said that there is no pause between a tekia and a terua at all? This phrase indicates that Rav Kahana does not allow even a slight pause between blasts, which is in accordance with the opinion of Rabbi Yehuda.

砖谞讬诐 注砖专 讬讜诐 讘砖谞讛 诪讻讛 讘讞诇讬诇 讜讻讜壮 诪讗讬 砖谞讗 讛谞讬 讛讜讗讬诇 讜讬讞讬讚 讙讜诪专 讘讛谉 讗转 讛讛诇诇

搂 The mishna teaches that there are twelve days during the year when the flute plays before the altar, and it proceeds to list them. The Gemara asks: What is different about these days enumerated in the mishna that the flute is played before the altar specifically on those occasions? The Gemara answers: They are unique, since these are the days on which the individual completes the full hallel.

讚讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讛讜爪讚拽 砖诪讜谞讛 注砖专 讬诪讬诐 砖讛讬讞讬讚 讙讜诪专 讘讛谉 讗转 讛讛诇诇 砖诪讜谞讛 讬诪讬 讛讞讙 讜砖诪讜谞讛 讬诪讬 讞谞讜讻讛 讜讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讜讬讜诐 讟讜讘 (讛专讗砖讜谉) 砖诇 注爪专转 讜讘讙讜诇讛 注砖专讬诐 讜讗讞讚 转砖注讛 讬诪讬 讛讞讙 讜砖诪讜谞讛 讬诪讬 讞谞讜讻讛 讜砖谞讬 讬诪讬诐 讟讜讘讬诐 砖诇 驻住讞 讜砖谞讬 讬诪讬诐 讟讜讘讬诐 砖诇 注爪专转

As Rabbi Yo岣nan says in the name of Rabbi Shimon ben Yehotzadak: There are eighteen days a year on which the individual completes the full hallel: The eight days of the festival of Sukkot, including the Eighth Day of Assembly; and the eight days of Hanukkah; and the first festival day of Passover; and the festival day of Assembly, i.e., Shavuot. And in the Diaspora, where a second day is added to each Festival due to uncertainty over the precise date, there are twenty-one days: The nine days of the festival of Sukkot; and the eight days of Hanukkah; and the first two festival days of Passover; and the two festival days of Assembly, i.e., Shavuot.

诪讗讬 砖谞讗 讘讞讙 讚讗诪专讬谞谉 讻诇 讬讜诪讗 讜诪讗讬 砖谞讗 讘驻住讞 讚诇讗 讗诪专讬谞谉

The Gemara asks: What is different about the festival of Sukkot, that we say hallel every day, and what is different about Passover, that we do not say hallel

讻诇 讬讜诪讗 讚讞讙 讞诇讜拽讬谉 讘拽专讘谞讜转讬讛谉 讚驻住讞 讗讬谉 讞诇讜拽讬谉 讘拽专讘谞讜转讬讛谉

every day, but only on the first day? The Gemara answers: The days of the festival of Sukkot are distinct from one another with regard to their additional offerings, as the number of bulls offered changes each day of Sukkot (see Numbers 29:12鈥38). Since each day is unique, the full hallel is recited on each day. By contrast, the days of Passover are not distinct from one another with regard to their additional offerings (see Numbers 28:24), and therefore the full hallel is recited only on the first day, which is the first day on which the additional offerings for a Festival are sacrificed.

砖讘转 讚讞诇讜拽讛 讘拽专讘谞讜转讬讛 诇讬诪讗 诇讗 讗讬拽专讬 诪讜注讚

The Gemara objects: On Shabbat, which is also distinct from the other days of the week with regard to its additional offerings, let us say hallel. The Gemara explains: Shabbat is not called an appointed day in the Torah, and hallel is recited only on days that are referred to in the Torah as appointed days (see Leviticus 23:4), which are days of rejoicing.

专讗砖 讞讜讚砖 讚讗讬拽专讬 诪讜注讚 诇讬诪讗 诇讗 讗讬拽讚讬砖 讘注砖讬讬转 诪诇讗讻讛 讚讻转讬讘 讛砖讬专 讬讛讬讛 诇讻诐 讻诇讬诇 讛转拽讚砖 讞讙 诇讬诇讛 讛诪拽讜讚砖 诇讞讙 讟注讜谉 砖讬专讛 讜砖讗讬谉 诪拽讜讚砖 诇讞讙 讗讬谉 讟注讜谉 砖讬专讛

The Gemara objects: On the New Moon, which is called an appointed day, let us say hallel. The Gemara explains: The New Moon is not sanctified with regard to the prohibition against the performance of labor, and hallel is recited only on a day that is sanctified, as it is written: 鈥淵ou shall have a song as in the night when a festival is sanctified鈥 (Isaiah 30:29), which indicates that a night that is sanctified as a Festival, which includes a prohibition of labor, requires song, but one that is not sanctified as a Festival does not require song.

专讗砖 讛砖谞讛 讜讬讜诐 讛讻讬驻讜专讬诐 讚讗讬拽专讜 诪讜注讚 讜讗讬拽讚讜砖 讘注砖讬讬转 诪诇讗讻讛 诇讬诪讗 诪砖讜诐 讚专讘讬 讗讘讛讜

The Gemara objects: On Rosh HaShana and Yom Kippur, which are called an appointed day and also are sanctified with regard to the prohibition against the performance of labor, let us say hallel. The Gemara explains: Hallel is not recited on those days due to the statement of Rabbi Abbahu.

讚讗诪专 专讘讬 讗讘讛讜 讗诪专讜 诪诇讗讻讬 讛砖专转 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 诪驻谞讬 诪讛 讗讬谉 讬砖专讗诇 讗讜诪专讬诐 砖讬专讛 诇驻谞讬讱 讘专讗砖 讛砖谞讛 讜讘讬讜诐 讛讻驻讜专讬诐 讗诪专 诇讛谉 讗驻砖专 诪诇讱 讬讜砖讘 注诇 讻住讗 讛讚讬谉 讜住驻专讬 讞讬讬诐 讜住驻专讬 诪转讬诐 驻转讜讞讬谉 诇驻谞讬讜 讜讬砖专讗诇 讗讜诪专讬诐 砖讬专讛 诇驻谞讬

As Rabbi Abbahu said that the ministering angels said before the Holy One, Blessed be He: Master of the Universe, for what reason do the Jewish people not recite songs of praise, i.e., hallel, before You on Rosh HaShana and on Yom Kippur? He said to them: Is it possible that while the King is sitting on the throne of judgment and the books of life and the books of death are open before Him, the Jewish people would be reciting joyous songs of praise before Me? Rosh HaShana and Yom Kippur are somber days of judgment whose mood is incompatible with the recitation of hallel.

讜讛讗 讞谞讜讻讛 讚诇讗 讛讻讬 讜诇讗 讛讻讬 讜拽讗诪专 诪砖讜诐 谞讬住讗 驻讜专讬诐 讚讗讬讻讗 谞讬住讗 诇讬诪讗 讗诪专 专讘讬 讬爪讞拽 诇驻讬 砖讗讬谉 讗讜诪专讬诐 砖讬专讛 注诇 谞住 砖讘讞讜爪讛 诇讗专抓

The Gemara objects: But what about Hanukkah, which has neither this or that, i.e., there is no special offering on it, nor is labor prohibited, and yet one says hallel. The Gemara explains: Hallel is recited on Hanukkah not because of its status as a Festival, but because of the miracle that occurred on those days. The Gemara objects: If so, on Purim, when there is also this factor, i.e., a miracle occurred on that day, let us say hallel. Rabbi Yitz岣k said: Hallel is not recited on Purim because one does not recite a song of praise for a miracle that occurred outside of Eretz Yisrael.

诪转拽讬祝 诇讛 专讘 谞讞诪谉 讘专 讬爪讞拽 讜讛专讬 讬爪讬讗转 诪爪专讬诐 讚谞住 砖讘讞讜爪讛 诇讗专抓 讛讜讗 讜讗诪专讬谞谉 讛诇诇 讻讚转谞讬讗 注讚 砖诇讗 谞讻谞住讜 讬砖专讗诇 诇讗专抓 讛讜讻砖专讜 讻诇 讛讗专爪讜转 诇讜诪专 砖讬专讛 诪砖谞讻谞住讜 诇讗专抓 诇讗 讛讜讻砖专讜 讻诇 讗专爪讜转 诇讜诪专 砖讬专讛

Rav Na岣an bar Yitz岣k objects to this explanation: But there is the exodus from Egypt, which was a miracle that took place outside of Eretz Yisrael, and yet we say hallel on Passover night in commemoration of it? The Gemara responds that this is as it is taught in a baraita: Until the Jewish people entered Eretz Yisrael, all lands were deemed fit for songs of praise to be recited for miracles performed within their borders, as all lands were treated equally. But once the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them.

专讘 谞讞诪谉 讗诪专 拽专讬讬转讛 讝讜 讛讬讗 讛诇讬诇讗 专讘讗 讗诪专 讘砖诇诪讗 讛转诐 讛诇诇讜 注讘讚讬 讛壮 讜诇讗 注讘讚讬 驻专注讛 讛讻讗 讛诇诇讜 注讘讚讬 讛壮 讜诇讗 注讘讚讬 讗讞砖讜专讜砖 讗讻转讬 注讘讚讬 讗讞砖讜专讜砖 讗谞谉

Rav Na岣an says an alternative answer as to why hallel is not recited on Purim: The reading of the Megilla, i.e., the Scroll of Esther, is equivalent to reciting hallel. Rava says a third reason: Granted, hallel is said there, when recalling the exodus from Egypt, as after that salvation one can recite the phrase in hallel: 鈥淕ive praise, O servants of the Lord鈥 (Psalms 113:1), since after the Israelites鈥 servitude to Pharaoh ended with their salvation, they were truly servants of the Lord and not servants of Pharaoh. But can it be said here, after the salvation commemorated on Purim: 鈥淕ive praise, O servants of the Lord,鈥 which would indicate that after the salvation the Jewish people were only servants of the Lord and not servants of Ahasuerus? Not so, as even after the miracle of Purim, we are still the servants of Ahasuerus, since the Jews remained in exile under Persian rule.

讜诇专讘 谞讞诪谉 讚讗诪专 拽专讬讬转讛 讝讜 讛讬讗 讛诇讬诇讗 讛转谞讬讗 诪砖谞讻谞住讜 诇讗专抓 诇讗 讛讜讻砖专讜 讻诇 讗专爪讜转 诇讜诪专 砖讬专讛 讻讬讜谉 砖讙诇讜 讞讝专讜 诇讛讬转讬专谉 讛专讗砖讜谉

The Gemara objects: And according to the opinion of Rav Na岣an, who says that the reading of the Megilla itself is an act of reciting hallel, there is a difficulty: Isn鈥檛 it taught in a baraita: Once the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them. How, then, may one recite a form of hallel by reading the Megilla? The Gemara answers: He maintains that once the people were exiled from Eretz Yisrael, the other lands returned to their initial suitability, and were once again deemed fit for reciting hallel, in commemoration of miracles performed within them.

诇讗 讛讬讛 诪讻讛 讘讗讘讜讘 砖诇 谞讞讜砖转 讜讻讜壮 驻转讞 讘讞诇讬诇 讜诪住讬讬诐 讘讗讘讜讘 讗诪专 专讘 驻驻讗 讛讬讬谞讜 讞诇讬诇 讛讬讬谞讜 讗讘讜讘 讜讗诪讗讬 拽专讬 诇讬讛 讞诇讬诇 讚讞诇讬 拽诇讬讛

搂 The mishna teaches: And one would not play a copper flute [abuv]; rather, one would play a flute [abuv] of reed, because its sound is pleasant. The Gemara asks: The mishna opens by referring to flutes and calls them 岣lil and then concludes by referring to playing an abuv. Rav Pappa said: A 岣lil is the same as an abuv. Its original name was abuv; and why does the mishna call it a 岣lil? The reason is that its sound is sweet [岣li].

转谞讜 专讘谞谉 讗讘讜讘 讛讬讛 讘诪拽讚砖 讞诇拽 讛讬讛 讚拽 讛讬讛 砖诇 拽谞讛 讛讬讛 讜诪讬诪讜转 诪砖讛 讛讬讛 爪讜讛 讛诪诇讱 讜爪讬驻讜讛讜 讝讛讘 讜诇讗 讛讬讛 拽讜诇讜 注专讘 谞讟诇讜 讗转 爪驻讜讬讜 讜讛讬讛 拽讜诇讜 注专讘 讻诪讜转 砖讛讬讛 爪诇爪讜诇 讛讬讛 讘诪拽讚砖 砖诇 谞讞讜砖转 讛讬讛 讜讛讬讛 拽讜诇讜 注专讘 讜谞驻讙诐 讜砖诇讞讜 讞讻诪讬诐 讜讛讘讬讗讜 讗讜诪谞讬谉 诪讗诇讻住谞讚专讬讗 砖诇 诪爪专讬诐 讜转拽谞讜讛讜 讜诇讗 讛讬讛 拽讜诇讜 注专讘 谞讟诇讜 讗转 转讬拽讜谞讜 讜讛讬讛 拽讜诇讜 注专讘 讻诪讜转 砖讛讬讛

The Sages taught in a baraita: There was a flute in the Temple; it was smooth and it was thin, i.e., its sides were thin; it was made from reed, and it was in existence from the days of Moses. The king issued a command and they plated the flute with gold, but then its sound was not as pleasant as it was previously. They therefore removed its plating and its sound was then as pleasant as it was before. Similarly, there was a cymbal in the Temple; it was made from copper and its sound was pleasant. It became damaged and the Sages sent for and brought artisans from Alexandria in Egypt and they repaired it, but its sound was not as pleasant as before. They removed the materials with which the cymbal had been repaired and its sound was then as pleasant as it had been before the repair.

诪讻转砖转 讛讬转讛 讘诪拽讚砖 砖诇 谞讞讜砖转 讛讬转讛 讜诪讬诪讜转 诪砖讛 讛讬转讛 讜讛讬转讛 诪驻讟诪转 讗转 讛讘砖诪讬诐 谞转驻讙诪讛 讜讛讘讬讗讜 讗讜诪谞讬谉 诪讗诇讻住谞讚专讬讗 砖诇 诪爪专讬诐 讜转讬拽谞讜讛 讜诇讗 讛讬转讛 诪驻讟诪转 讻诪讜 砖讛讬转讛 谞讟诇讜 讗转 转讬拽讜谞讛 讜讛讬转讛 诪驻讟诪转 讻诪讜 砖讛讬转讛

There was a mortar in the Temple; it was made of copper and it was from the days of Moses, and it was used to compound the spices for the incense. It became damaged and they brought artisans from Alexandria in Egypt and they repaired it, but it did not compound the spices as well as it had before. They removed the materials with which the mortar had been repaired and it then compounded the spices as it had before it was repaired.

讗诇讜 砖谞讬 讻诇讬诐 谞砖转讬讬专讜 诪诪拽讚砖 专讗砖讜谉 讜谞转驻讙诪讜 讜诇讗 讛讬讛 诇讛诐 讗专讜讻讛 讜注诇讬讛诐 讗诪专 讚讜讚 谞讞讜砖转 诪诪讜专讟 谞讞讜砖转 诪诪讜专拽 讜注诇讬讛诐 讛讜讗 讗讜诪专 讜讻诇讬 谞讞砖转 诪爪讛讘 砖谞讬诐 讞诪讜讚讜转 诪讝讛讘

The baraita concludes: These two copper vessels, the cymbal and the mortar, were remnants from the First Temple and they were damaged and they could not be repaired in an effective manner. And it was with regard to the copper vessels constructed for the First Temple that David said: 鈥淎ll these vessels, which Hiram made for King Solomon, in the House of the Lord, were of burnished brass鈥 (I聽Kings 7:45), and, in a parallel verse, 鈥渂right brass鈥 (II聽Chronicles 4:16). And with regard to these two items it states in the verse describing the vessels that Ezra brought to Jerusalem: 鈥淎nd vessels of fine golden brass, two, precious as gold鈥 (Ezra 8:27).

专讘 讜砖诪讜讗诇 讞讚 讗诪专 讻诇 讗讞讚 讜讗讞讚 砖拽讜诇 讻砖谞讬诐 砖诇 讝讛讘 讜讞讚 讗诪专 砖谞讬讛诐 砖拽讜诇讬谉 讻讗讞讚 砖诇 讝讛讘 转谞讬 专讘 讬讜住祝 砖谞讬讛诐 砖拽讜诇讬谉 讻讗讞讚 砖诇 讝讛讘

Rav and Shmuel disagree as to the meaning of the phrase: Two, precious as gold. One said: Each and every one of these brass vessels was as valuable as two vessels made from gold. And the other one said: The two of them together were as valuable as one vessel made from gold. Similarly, Rav Yosef teaches the following explanation found in a baraita: The two of them together were as valuable as one vessel made from gold.

转谞讬讗 专讘讬 谞转谉 讗讜诪专 砖谞讬讬诐 讛讬讜 砖谞讗诪专 砖谞讬诐 讗诇 转讬拽专讬 砖谞讬诐 讗诇讗 砖谞讬讬诐

The Gemara cites another explanation of the verse in Ezra. It is taught in a baraita that Rabbi Natan says: The cymbals and mortars were pairs, i.e., there were two cymbals and two mortars, as it is stated in the aforementioned verse 鈥渢wo鈥; do not read it as two [shenayim], but as pairs [sheniyyim].

转谞讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 砖讬诇讜讞 讛讬讛 诪拽诇讞 诪讬诐 讘讻讗讬住专 爪讜讛 讛诪诇讱 讜讛专讞讬讘讜讛讜 讻讚讬 砖讬转专讘讜 诪讬诪讬讜 讜谞转诪注讟讜 讜讞讝专讜 讜诪讬注讟讜讛讜 讜讛讬讛 诪拽诇讞 诪讬诐 诇拽讬讬诐 诪讛 砖谞讗诪专 讗诇 讬转讛诇诇 讞讻诐 讘讞讻诪转讜 讜讗诇 讬转讛诇诇 讙讘讜专 讘讙讘讜专转讜

Rabban Shimon ben Gamliel teaches in a baraita: The Siloam pool used to spurt forth water through an opening with a diameter like that of an issar coin.The king issued a command and they widened the opening so that its waters would increase, but the waters actually decreased. And they subsequently decreased the size of the opening again and it once again spurted forth water as it had before. All this serves to uphold that which is stated in the verse: 鈥淟et not the wise man glory in his wisdom, neither let the mighty man glory in his might鈥 (Jeremiah 9:22), i.e., man should not think that he can accomplish anything he wishes.

讜讻谉 讛讬讛 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讛专讚讜诇讬诐 诇讗 讛讬讛 讘诪拽讚砖 诪讗讬 讛专讚讜诇讬诐 讗诪专 讗讘讬讬 讟讘诇讗 讙讜专讙讚谞讗 诪驻谞讬 砖拽讜诇讜 注专讘 讜诪注专讘讘 讗转 讛谞注讬诪讛

And likewise Rabban Shimon ben Gamliel would say, with regard to the musical instruments in the Temple: There was no hirdolim in the Temple. The Gemara asks: What is a hirdolim? Abaye said: It is a hydraulic organ. It was not used in the Temple because its sound is pleasant but it disrupts the melody.

讗诪专 专讘讗 讘专 砖讬诇讗 讗诪专 专讘 诪转谞讛 讗诪专 砖诪讜讗诇 诪讙专讬驻讛 讛讬转讛 讘诪拽讚砖

Rava bar Sheila said that Rav Mattana said that Shmuel said: There was an instrument called magreifa in the Temple.

Scroll To Top