The Mishna lists which Torah readings are said on different days of the year. A braita is quoted which also lists the Torah readings and adds the haftorah readings. The Gemara interjects to either explain parts that are unclear or update regarding a reading that may have changed from the time of the braita to the time of the amoraim. Why do we read about the creation of the world during the maamadot? Why do we not split the curses into more than one aliya? Is this the case for the curses in Vayikra and in Devarim? We generally read the curses in Vayikra before Shavuot and the ones in Devarim before Rosh Hashana – why? There is a tannatic debate about whether the readings on Shabbat afternoon, Mondays and Thursdays all pick up where the last one left off or whether we read the same for each – the beginning of the upcoming Torah portion.
Megillah 31
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Megillah
Masechet Megilah is sponsored by Jordana and Kalman Schoor on behalf of their daughter Daria Esther who is completing Masechet Megilla in honor of her Bat Mitzva. Mazal tov!
Megillah 31
בְּרָכוֹת וּקְלָלוֹת. אֵין מַפְסִיקִין בִּקְלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כּוּלָּן.
they read the portion of blessings and curses (Leviticus, chapter 26). One should not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them.
בְּשֵׁנִי וּבַחֲמִישִׁי, בַּשַּׁבָּת בַּמִּנְחָה — קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִים לָהֶם מִן הַחֶשְׁבּוֹן.
On Mondays, and on Thursdays, and on Shabbat during the afternoon service, they read in accordance with the regular weekly order, i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. However, these readings are not counted as a progression in the reckoning of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning.
שֶׁנֶּאֱמַר: ״וַיְדַבֵּר מֹשֶׁה אֶת מוֹעֲדֵי ה׳ אֶל בְּנֵי יִשְׂרָאֵל״, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כׇּל אֶחָד וְאֶחָד בִּזְמַנּוֹ.
On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44), which indicates that part of the mitzva of the Festivals is that the people should read the portion relating to them, each one in its appointed time.
גְּמָ׳ תָּנוּ רַבָּנַן: בְּפֶסַח קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת וּמַפְטִירִין בְּפֶסַח גִּלְגָּל, וְהָאִידָּנָא דְּאִיכָּא תְּרֵי יוֹמֵי, יוֹמָא קַמָּא — בְּפֶסַח גִּלְגָּל, וּלְמָחָר — בְּפֶסַח יֹאשִׁיָּהוּ.
GEMARA: The Sages taught in a baraita: On the first day of Passover, the congregation reads from the portion of the Festivals (Leviticus 22:26–23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2–14). The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Passover, on the first day they read as the haftara the account of the Passover celebrated at Gilgal, and on the next day they read from the account of the Passover observed by Josiah (II Kings 23).
וּשְׁאָר יְמוֹת הַפֶּסַח מְלַקֵּט וְקוֹרֵא מֵעִנְיָנוֹ שֶׁל פֶּסַח. מַאי הִיא? אָמַר רַב פָּפָּא: מֵאַפּ״וֹ סִימָן.
The baraita continues: And on the other days of Passover, one collects and reads from various Torah portions of matters relating to Passover. The Gemara asks: What are these portions? Rav Pappa said: A mnemonic for them is mem, alef, peh vav. Each letter stands for a different reading: Mem for the portion of: “Draw out [mishkhu] and take your lambs” (Exodus 12:21–51); alef for the portion of “If [im] you lend money to any of My people” (Exodus 22:24–23:19); peh for the portion of “Hew [pesol] for yourself” (Exodus 34:1–26); and vav for the portion “And the Lord spoke [vaydabber]” (Numbers 9:1–14).
יוֹם טוֹב הָאַחֲרוֹן שֶׁל פֶּסַח קוֹרִין ״וַיְהִי בְּשַׁלַּח״, וּמַפְטִירִין ״וַיְדַבֵּר דָּוִד״. וּלְמָחָר ״כׇּל הַבְּכוֹר״, וּמַפְטִירִין ״עוֹד הַיּוֹם״.
The baraita continues: On the last Festival day of Passover, they read the portion of “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion “And David spoke” (II Samuel 22), which is the song of David. And in the Diaspora, on the next day, the eighth day of Passover, they read the portion “All the firstborns” (Deuteronomy 15:19–16:17), and they read as the haftara the portion of “This very day” (Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.
אָמַר אַבָּיֵי, וְהָאִידָּנָא נְהוּג עָלְמָא לְמִיקְרֵי: מְשַׁךְ תּוֹרָא, קַדֵּשׁ בְּכַסְפָּא, פְּסַל בְּמַדְבְּרָא, שַׁלַּח בּוּכְרָא.
Abaye said: And nowadays, on the eight days of Passover in the Diaspora, everyone is accustomed to read portions that are indicated by the mnemonic phrase: Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17).
בָּעֲצֶרֶת ״שִׁבְעָה שָׁבוּעוֹת״, וּמַפְטִירִין בַּחֲבַקּוּק. אֲחֵרִים אוֹמְרִים: ״בַּחֹדֶשׁ הַשְּׁלִישִׁי״, וּמַפְטִירִין בַּמֶּרְכָּבָה. וְהָאִידָּנָא דְּאִיכָּא תְּרֵי יוֹמֵי, עָבְדִינַן כְּתַרְוַיְיהוּ וְאִיפְכָּא.
The baraita continues: On Shavuot they read the portion of “Seven weeks,” and they read as the haftara from Habakkuk, chapter 2, since it mentions the giving of the Torah at Sinai. Others say: They read the portion of “In the third month” (Exodus 19:1–20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekiel 1). The Gemara comments: And nowadays, in the Diaspora, when there are two days of Shavuot, we act in accordance with both opinions, but in the reverse order. On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.”
בְּרֹאשׁ הַשָּׁנָה: ״בַּחֹדֶשׁ הַשְּׁבִיעִי״, וּמַפְטִירִין: ״הֲבֵן יַקִּיר לִי אֶפְרַיִם״. וְיֵשׁ אוֹמְרִים: ״וַה׳ פָּקַד אֶת שָׂרָה״, וּמַפְטִירִין בְּחַנָּה.
The baraita continues: On Rosh HaShana they read the portion of “On the seventh month on the first of the month” (Numbers 29:1–6) and they read as the haftara “Is Ephraim My dear son?” (Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. And some say that they read “And the Lord visited Sarah” (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. And they read as the haftara from the account of Hannah (I Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.
וְהָאִידָּנָא דְּאִיכָּא תְּרֵי יוֹמֵי — יוֹמָא קַמָּא כְּיֵשׁ אוֹמְרִים, לִמְחַר: ״וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם״, וּמַפְטִירִין ״הֲבֵן יַקִּיר״.
The Gemara comments: And nowadays, when there are two days of Rosh HaShana, on the first day they read Genesis 21 in accordance with the opinion cited as: Some say. And on the next day they read “And God tested Abraham” (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, and they read as the haftara “Is Ephraim My dear son?”
בְּיוֹם הַכִּפּוּרִים קוֹרִין ״אַחֲרֵי מוֹת״, וּמַפְטִירִין ״כִּי כֹה אָמַר רָם וְנִשָּׂא״. וּבַמִּנְחָה קוֹרִין בָּעֲרָיוֹת וּמַפְטִירִין בְּיוֹנָה.
The baraita continues: On Yom Kippur they read the portion of “After the death” (Leviticus 16), and they read as the haftara the portion of “For thus says the High and Lofty One” (Isaiah 57:14–58:14), which deals with fasting and repentance. And during the afternoon service they read from the portion detailing forbidden sexual relations (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. And they read as the haftara the book of Jonah, which mentions the repentance of the people of Nineveh.
אָמַר רַבִּי יוֹחָנָן: כׇּל מָקוֹם שֶׁאַתָּה מוֹצֵא גְּבוּרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה מוֹצֵא עִנְוְותָנוּתוֹ. דָּבָר זֶה כָּתוּב בַּתּוֹרָה, וְשָׁנוּי בַּנְּבִיאִים, וּמְשׁוּלָּשׁ בַּכְּתוּבִים.
Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoḥanan said: Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it. Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings.
כָּתוּב בַּתּוֹרָה: ״כִּי ה׳ אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדוֹנֵי הָאֲדוֹנִים״, וּכְתִיב בָּתְרֵיהּ: ״עוֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה״. שָׁנוּי בַּנְּבִיאִים: ״כֹה אָמַר רָם וְנִשָּׂא שׁוֹכֵן עַד וְקָדוֹשׁ וְגוֹ׳״, וּכְתִיב בָּתְרֵיהּ: ״וְאֶת דַּכָּא וּשְׁפַל רוּחַ״, מְשׁוּלָּשׁ בַּכְּתוּבִים, דִּכְתִיב: ״סוֹלּוּ לָרוֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ״, וּכְתִיב בָּתְרֵיהּ: ״אֲבִי יְתוֹמִים וְדַיַּין אַלְמָנוֹת״.
It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” (Deuteronomy 10:17), and it is written immediately afterward: “He executes the judgment of the fatherless and widow” (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: “For thus says the High and Lofty One that inhabits eternity, Whose name is sacred” (Isaiah 57:15), and it is written immediately afterward: “In the high and holy place I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” (Psalms 68:5), and it is written immediately afterward: “A father of the fatherless, and a judge of widows” (Psalms 68:6).
יוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים, וּמַפְטִירִין ״הִנֵּה יוֹם בָּא לַה׳״. וְהָאִידָּנָא דְּאִיכָּא תְּרֵי יוֹמֵי, לִמְחַר מִיקְרָא הָכִי נָמֵי קָרֵינַן, אַפְטוֹרֵי מַאי מַפְטִירִין — ״וַיִּקָּהֲלוּ אֶל הַמֶּלֶךְ שְׁלֹמֹה״.
The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26–23:44), and they read as the haftara the portion of “Behold the day of the Lord comes” (Zechariah 14), which mentions the festival of Sukkot. The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Sukkot, on the next day, they read the same Torah portion. But what do they read as the haftara? They read the portion of “And all the men of Israel assembled themselves to King Solomon” (I Kings 8:2–21), which describes events that took place on the festival of Sukkot.
וּשְׁאָר כׇּל יְמוֹת הַחַג קוֹרִין בְּקׇרְבְּנוֹת הֶחָג. יוֹם טוֹב הָאַחֲרוֹן קוֹרִין ״כׇּל הַבְּכוֹר״, מִצְוֹת וְחוּקִּים וּבְכוֹר, וּמַפְטִירִין ״וַיְהִי כְּכַלּוֹת שְׁלֹמֹה״. לְמָחָר קוֹרִין ״וְזֹאת הַבְּרָכָה״, וּמַפְטִירִין ״וַיַּעֲמֹד שְׁלֹמֹה״.
The baraita continues: And on all the other days of Sukkot, they read selections from the portion of the offerings of Sukkot found in the book of Numbers, chapter 29. On the last Festival day of Sukkot, i.e., the Eighth Day of Assembly, they read the portion of “All the firstborns,” starting with the portion of “You shall tithe,” since it includes many mitzvot and statutes relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the halakhot governing firstborns (Deuteronomy 14:22–16:17). And they read as the haftara the portion of “And it was so, that when Solomon had made an end of praying” (I Kings 8:54–9:1), which occurred on that day. On the next day, the second day of the Eighth Day of Assembly in the Diaspora, they read the portion of “And this is the blessing” (Deuteronomy, chapters 33–34) until the end of the Torah, and they read as the haftara “And Solomon stood” (I Kings 8:22–53).
אָמַר רַב הוּנָא אָמַר רַב: שַׁבָּת שֶׁחָל לִהְיוֹת בְּחוּלּוֹ שֶׁל מוֹעֵד, בֵּין בַּפֶּסַח, בֵּין בַּסּוּכּוֹת — מִקְרָא קָרֵינַן ״רְאֵה אַתָּה״. אַפְטוֹרֵי, בַּפֶּסַח — ״הָעֲצָמוֹת הַיְּבֵשׁוֹת״. וּבַסּוּכּוֹת — ״בְּיוֹם בֹּא גוֹג״.
Rav Huna said that Rav said: When Shabbat occurs on one of the intermediate days of a Festival, whether on Passover or on Sukkot, they read the Torah portion of “See, You say to me” (Exodus 33:12–34:26), as it includes the halakhot of the Festivals and the intermediate days. They read as the haftara, on Passover, from the portion of the dry bones (Ezekiel 37:1–14), which portrays redemption from servitude, and on Sukkot they read “And it shall come to pass on that day when Gog shall come” (Ezekiel 38:18–39:16), which speaks of the future redemption.
בַּחֲנוּכָּה — בַּנְּשִׂיאִים, וּמַפְטִירִין בְּנֵרוֹת דִּזְכַרְיָה. וְאִי מִיקַּלְעִי שְׁתֵּי שַׁבָּתוֹת — קַמַּיְיתָא בְּנֵרוֹת דִּזְכַרְיָה, בָּתְרָיְיתָא בְּנֵרוֹת שְׁלֹמֹה.
The baraita continues: On each day of Hanukkah they read a selection from the portion of the dedication of the altar by the tribal princes (Numbers 7), and they read as the haftara from the portion of the lamps of Zechariah (Zechariah 2:14–4:7). The Gemara comments: And if it occurs that there are two Shabbatot during Hanukkah, on the first Shabbat they read from the portion of the lamps of Zechariah, and on the latter one they read from the portion of the lamps of Solomon (I Kings 7:40–50), which discusses the lamps in the Temple.
בַּפּוּרִים — ״וַיָּבֹא עֲמָלֵק״. בְּרָאשֵׁי חֳדָשִׁים — ״וּבְרָאשֵׁי חׇדְשֵׁיכֶם״. רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מַפְטִירִין ״וְהָיָה מִדֵּי חֹדֶשׁ בְּחׇדְשׁוֹ״. חָל לִהְיוֹת בְּאֶחָד בַּשַּׁבָּת, מֵאֶתְמוֹל מַפְטִירִין ״וַיֹּאמֶר לוֹ יְהוֹנָתָן מָחָר חֹדֶשׁ״.
The baraita continues: On Purim they read the portion of “And Amalek came” (Exodus 17:8–16). On the New Moon they read the portion of “And in the beginnings of your month” (Numbers 28:11–15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with “And it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon occurs on Sunday, on the previous day, i.e., Shabbat, they read as the haftara the portion of “And Jonathan said to him: Tomorrow is the New Moon” (I Samuel 20:18–42), which describes events that took place on the eve of the New Moon.
אָמַר רַב הוּנָא:
Rav Huna said:
רֹאשׁ חֹדֶשׁ אָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מַפְטִירִין ״חׇדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטוֹרַח״. מַאי ״הָיוּ עָלַי לָטוֹרַח״? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֹא דַּיָּין לָהֶם לְיִשְׂרָאֵל שֶׁחוֹטְאִין לְפָנַי, אֶלָּא שֶׁמַּטְרִיחִין אוֹתִי לֵידַע אֵיזוֹ גְּזֵירָה קָשָׁה אָבִיא עֲלֵיהֶם.
When the New Moon of Av occurs on Shabbat, they read as the haftara the portion that includes the verse “Your New Moons and your Festivals, My soul hated; they were a burden to Me” (Isaiah 1:14). The Gemara asks: What is the meaning of: “They were a burden to Me”? The Gemara explains: The Holy One, Blessed be He, said: It is not enough for the Jewish people that they sin before Me, but in addition, they burden Me to reconsider what harsh decree I shall bring upon them, for they are petitioning Me to annul those decrees.
בְּתִשְׁעָה בְּאָב גּוּפֵיהּ מַאי מַפְטְרִינַן? אָמַר רַב: ״אֵיכָה הָיְתָה לְזוֹנָה״. מִקְרָא מַאי? תַּנְיָא, אֲחֵרִים אוֹמְרִים: ״וְאִם לֹא תִשְׁמְעוּ לִי״, רַבִּי נָתָן בַּר יוֹסֵף אוֹמֵר: ״עַד אָנָה יְנַאֲצוּנִי הָעָם הַזֶּה״, וְיֵשׁ אוֹמְרִים: ״עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת״. אָמַר אַבָּיֵי: הָאִידָּנָא נְהוּג עָלְמָא לְמִיקְרֵי ״כִּי תוֹלִיד בָּנִים״, וּמַפְטִירִין ״אָסוֹף אֲסִיפֵם״.
The Gemara asks: On the Ninth of Av itself, what do we read as the haftara? Rav said: The portion containing the verse “How did the faithful city become a harlot?” (Isaiah 1:21). The Gemara asks: What Torah portion do they read? It is taught in a baraita that others say: They read the portion containing the verse “But if you will not hearken to me” (Leviticus 26:14). Rabbi Natan bar Yosef said: They read the portion containing the verse: “How long will this people provoke me?” (Numbers 14:11). And some say: They read the portion containing the verse: “How long shall I bear with this evil congregation?” (Numbers 14:27). The Gemara comments that Abaye said: Nowadays, everyone is accustomed to read the portion of “When you shall beget children” (Deuteronomy 4:25–40), and they read as the haftara the portion of “I will utterly consume them” (Jeremiah 8:13–9:23).
[בְּמַעֲמָדוֹת] בְּמַעֲשֵׂה בְרֵאשִׁית וְכוּ׳. מְנָהָנֵי מִילֵּי? אָמַר רַבִּי אַמֵּי: אִלְמָלֵא מַעֲמָדוֹת לֹא נִתְקַיְּימוּ שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר: ״אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חוּקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי״.
§ The mishna states: In the non-priestly watches they read the act of Creation. The Gemara asks: From where are these matters derived, i.e., why do they read the account of Creation? Rabbi Ami said: To allude to the fact that were it not for the non-priestly watches, heaven and earth would not endure, as it is stated: “Were it not for My covenant day and night, I would not have set the statutes of heaven and earth” (Jeremiah 33:25). God’s covenant is referring to the offerings sacrificed in the Temple, which sustain the world.
וּכְתִיב: ״וַיֹּאמַר ה׳ אֱלֹהִים בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה״, אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, שֶׁמָּא חַס וְשָׁלוֹם יִשְׂרָאֵל חוֹטְאִים לְפָנֶיךָ וְאַתָּה עוֹשֶׂה לָהֶם כְּדוֹר הַמַּבּוּל וּכְדוֹר הַפְּלַגָּה? אָמַר לוֹ: לָאו.
And with regard to Abraham it is written: “And he said, O Lord God, by what shall I know that I shall inherit it?” (Genesis 15:8). Abraham said before the Holy One, Blessed be He: Master of the Universe, perhaps, Heaven forbid, the Jewish people will sin before You, and You will do to them as You did to the generation of the Flood and as You did to the generation of the Dispersion, i.e., You will completely destroy them? God said to him: No, I will not do that.
אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, ״בַּמֶּה אֵדַע״? אָמַר לוֹ: ״קְחָה לִי עֶגְלָה מְשׁוּלֶּשֶׁת וְגוֹ׳״. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, תִּינַח בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים. בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים מָה תְּהֵא עֲלֵיהֶם? אָמַר לוֹ: כְּבָר תִּקַּנְתִּי לָהֶם סֵדֶר קׇרְבָּנוֹת, כׇּל זְמַן שֶׁקּוֹרְאִין בָּהֶן מַעֲלֶה אֲנִי עֲלֵיהֶן כְּאִילּוּ מַקְרִיבִין לְפָנַי קׇרְבָּן, וּמוֹחֵל אֲנִי עַל כׇּל עֲוֹנוֹתֵיהֶם.
Abraham then said before Him: Master of the Universe: “By what shall I know this?” God said to him: “Take Me a heifer of three years old” (Genesis 15:9). With this, God intimated to Abraham that even if his descendants will sin, they will be able to achieve atonement through sacrificing offerings. Abraham said before Him: Master of the Universe, this works out well when the Temple is standing and offerings can be brought to achieve atonement, but when the Temple will no longer be standing, what will become of them? God said to him: I have already established for them the order of offerings, i.e., the verses of the Torah pertaining to the halakhot of the offerings. Whenever they read those portions, I will deem it as if they sacrificed an offering before Me, and I will pardon them for all of their iniquities.
בְּתַעֲנִיּוֹת בְּרָכוֹת וּקְלָלוֹת, וְאֵין מַפְסִיקִין בַּקְּלָלוֹת. מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי חִיָּיא בַּר גַּמָּדָא אָמַר רַבִּי אַסִּי: דְּאָמַר קְרָא ״מוּסַר ה׳ בְּנִי אַל תִּמְאָס״.
§ The mishna states: On fast days the congregation reads the portion of blessings and curses (Leviticus, chapter 16), and one may not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them. The Gemara asks: From where are these matters derived? Why does one not interrupt the reading of the curses? Rabbi Ḥiyya bar Gamda said that Rabbi Asi said: For the verse states: “My son, do not despise the chastening of the Lord, nor be weary of His correction” (Proverbs 3:11). If one makes a break in the middle of the curses, it appears as if he loathes rebuke.
רֵישׁ לָקִישׁ אָמַר: לְפִי שֶׁאֵין אוֹמְרִים בְּרָכָה עַל הַפּוּרְעָנוּת: אֶלָּא הֵיכִי עָבֵיד? תָּנָא: כְּשֶׁהוּא מַתְחִיל — מַתְחִיל בַּפָּסוּק שֶׁלִּפְנֵיהֶם, וּכְשֶׁהוּא מְסַיֵּים — מְסַיֵּים בַּפָּסוּק שֶׁלְּאַחֲרֵיהֶן.
Reish Lakish said a different answer: It is because one does not say a blessing over a calamity. If a second person were to begin to read in the middle of the portion of the curses, the blessing upon his reading would be considered a blessing over a calamity. Rather, what does one do? It is taught in a baraita: When one begins the reading, one begins with the verse before the curses, and when one concludes the reading, one concludes with the verse after them. In this way, neither the blessing before the reading nor after it relates directly to verses of calamity.
אָמַר אַבָּיֵי: לֹא שָׁנוּ אֶלָּא בִּקְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים, אֲבָל קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה — פּוֹסֵק. מַאי טַעְמָא — הַלָּלוּ בִּלְשׁוֹן רַבִּים אֲמוּרוֹת, וּמֹשֶׁה מִפִּי הַגְּבוּרָה אֲמָרָן, וְהַלָּלוּ בִּלְשׁוֹן יָחִיד אֲמוּרוֹת, וּמֹשֶׁה מִפִּי עַצְמוֹ אֲמָרָן.
Abaye said: They taught this only with regard to the curses that are recorded in Leviticus, but with regard to the curses that are recorded in Deuteronomy, one may interrupt them by having two different people read them. What is the reason for this distinction? These curses in Leviticus are stated in the plural, and Moses pronounced them from the mouth of the Almighty. As such, they are more severe. However, these curses in Deuteronomy are stated in the singular, and Moses said them on his own, like the rest of the book of Deuteronomy. They are therefore less harsh and may be interrupted.
לֵוִי בַּר בּוּטֵי הֲוָה קָרֵי וְקָא מְגַמְגֵּם קַמֵּיהּ דְּרַב הוּנָא בַּאֲרוּרֵי. אָמַר לוֹ: אַכְּנַפְשָׁךְ. לֹא שָׁנוּ אֶלָּא קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים, אֲבָל שֶׁבְּמִשְׁנֵה תוֹרָה — פּוֹסֵק.
It was related that Levi bar Buti was once reading the portion of the curses before Rav Huna, and he was stammering in his reading, as it was difficult for him to utter such harsh pronouncements. Rav Huna said to him: If you wish, you may stop where you are and a different reader will continue, for they taught one may not have two people read the curses only with regard to the curses that are recorded in Leviticus. But with regard to the curses that are recorded in Deuteronomy, one may interrupt them by having two different people read them.
תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: עֶזְרָא תִּיקֵּן לָהֶן לְיִשְׂרָאֵל שֶׁיְּהוּ קוֹרִין קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים קוֹדֶם עֲצֶרֶת, וְשֶׁבְּמִשְׁנֵה תוֹרָה קוֹדֶם רֹאשׁ הַשָּׁנָה. מַאי טַעְמָא? אָמַר אַבָּיֵי וְאִיתֵּימָא רֵישׁ לָקִישׁ: כְּדֵי שֶׁתִּכְלֶה הַשָּׁנָה וְקִלְלוֹתֶיהָ.
It is taught in a baraita: Rabbi Shimon ben Elazar said: Ezra enacted for the Jewish people that they should read the portion of the curses that are recorded in Leviticus before Shavuot and the portion of the curses that are recorded in Deuteronomy before Rosh HaShana. The Gemara asks: What is the reason for this? Abaye said, and some say that it was Reish Lakish who said: In order that the year may conclude together with its curses, and the new year may begin without the ominous reading of the curses.
בִּשְׁלָמָא שֶׁבְּמִשְׁנֵה תוֹרָה, אִיכָּא כְּדֵי שֶׁתִּכְלֶה שָׁנָה וְקִלְלוֹתֶיהָ. אֶלָּא שֶׁבְּתוֹרַת כֹּהֲנִים, אַטּוּ עֲצֶרֶת רֹאשׁ הַשָּׁנָה הִיא? אִין, עֲצֶרֶת נָמֵי רֹאשׁ הַשָּׁנָה הִיא. דִּתְנַן: וּבַעֲצֶרֶת עַל פֵּירוֹת הָאִילָן.
The Gemara asks: Granted, with regard to the curses that are recorded in Deuteronomy, there is relevance to the reason: In order that the year may conclude together with its curses, for Rosh HaShana is clearly the beginning of a new year. However, with regard to the curses that are recorded in Leviticus, what relevance does that reason have? Is that to say Shavuot is a new year? The Gemara answers: Yes, indeed, Shavuot is also a new year, as we learned in a mishna (Rosh HaShana 16a): And on Shavuot, divine judgment is made concerning the fruit of the trees, which indicates that Shavuot also has the status of a new year.
תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: אִם יֹאמְרוּ לָךְ זְקֵנִים ״סְתוֹר״ וִילָדִים ״בְּנֵה״ — סְתוֹר וְאַל תִּבְנֶה, מִפְּנֵי שֶׁסְּתִירַת זְקֵנִים בִּנְיָן, וּבִנְיַן נְעָרִים סְתִירָה. וְסִימָן לַדָּבָר — רְחַבְעָם בֶּן שְׁלֹמֹה.
It is taught in a baraita: Rabbi Shimon ben Elazar says: If old men say to you: Demolish, and children say to you: Build, then demolish and do not build, because the demolishing of old men is ultimately as constructive as building, despite the fact that it appears destructive, and the building of children is as destructive as demolishing. An indication of this matter is Rehoboam, son of Solomon. He ignored the advice of the Elders and did not lower himself before his people, which ultimately led to the people rebelling against him.
תָּנוּ רַבָּנַן: מָקוֹם שֶׁמַּפְסִיקִין בַּשַּׁבָּת שַׁחֲרִית — שָׁם קוֹרִין בְּמִנְחָה, בְּמִנְחָה — שָׁם קוֹרִין בְּשֵׁנִי, בְּשֵׁנִי — שָׁם קוֹרִין בַּחֲמִישִׁי, בַּחֲמִישִׁי — שָׁם קוֹרִין לַשַּׁבָּת הַבָּאָה, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: מָקוֹם שֶׁמַּפְסִיקִין בַּשַּׁבָּת שַׁחֲרִית — שָׁם קוֹרִין בְּמִנְחָה, וּבַשֵּׁנִי וּבַחֲמִישִׁי, וְלַשַּׁבָּת הַבָּאָה.
The Sages taught in a baraita: With regard to the place in the Torah where the congregation concludes the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. Where they conclude in the afternoon service on Shabbat, from there they continue to read on Monday morning. Where they conclude on Monday, from there they continue to read on Thursday morning. Where they conclude on Thursday, from there they continue to read on the coming Shabbat. This is the statement of Rabbi Meir. Rabbi Yehuda says: With regard to the place in the Torah where they conclude the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. And from that same place they continue to read on Monday morning, and on Thursday morning, and on the coming Shabbat.
אָמַר רַבִּי זֵירָא: הֲלָכָה, מָקוֹם שֶׁמַּפְסִיקִין בַּשַּׁבָּת שַׁחֲרִית — שָׁם קוֹרִין בְּמִנְחָה, וּבְשֵׁנִי וּבַחֲמִישִׁי, וְלַשַּׁבָּת הַבָּאָה. וְלֵימָא: הֲלָכָה כְּרַבִּי יְהוּדָה!
The Gemara notes that Rabbi Zeira said: The halakha is that with regard to the place where they conclude the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. And from that same place they continue to read on Monday morning, and on Thursday morning, and on the coming Shabbat. The Gemara asks: If so, let him simply say: The halakha is in accordance with the opinion of Rabbi Yehuda. Why did he have to explicitly state the whole halakha?
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Yad Binyamin, Israel
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
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Ontario, Canada
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
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A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
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I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
אפרת, Israel
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Memphis, Tennessee, United States
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Cambridge, United Kingdom
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Merion Station, USA
Beit Shemesh, Israel
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
San Francisco, CA , United States
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Brentwood, California, United States
Oceanside NY, United States
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Karmiel, Israel
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Worcester, United States
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Minnesota, United States
Megillah 31
ΧΦΌΦ°Χ¨ΦΈΧΧΦΉΧͺ ΧΦΌΧ§Φ°ΧΦΈΧΧΦΉΧͺ. ΧΦ΅ΧΧ ΧΦ·Χ€Φ°Χ‘Φ΄ΧΧ§Φ΄ΧΧ ΧΦΌΦ΄Χ§Φ°ΧΦΈΧΧΦΉΧͺ, ΧΦΆΧΦΌΦΈΧ ΧΦΆΧΦΈΧ Χ§ΧΦΉΧ¨Φ΅Χ ΧΦΆΧͺ ΧΦΌΧΦΌΧΦΌΦΈΧ.
they read the portion of blessings and curses (Leviticus, chapter 26). One should not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them.
ΧΦΌΦ°Χ©ΧΦ΅Χ Φ΄Χ ΧΦΌΧΦ·ΧΦ²ΧΦ΄ΧΧ©ΧΦ΄Χ, ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ ΧΦΌΦ·ΧΦΌΦ΄Χ Φ°ΧΦΈΧ β Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦ°Χ‘Φ΄ΧΦ°Χ¨ΦΈΧ, ΧΦ°ΧΦ΅ΧΧ Χ’ΧΦΉΧΦ΄ΧΧ ΧΦΈΧΦΆΧ ΧΦ΄Χ ΧΦ·ΧΦΆΧ©ΧΦ°ΧΦΌΧΦΉΧ.
On Mondays, and on Thursdays, and on Shabbat during the afternoon service, they read in accordance with the regular weekly order, i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. However, these readings are not counted as a progression in the reckoning of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning.
Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦΉΧ©ΧΦΆΧ ΧΦΆΧͺ ΧΧΦΉΧ’Φ²ΧΦ΅Χ ΧΧ³ ΧΦΆΧ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅ΧΧ΄, ΧΦ΄Χ¦Φ°ΧΦΈΧͺΦΈΧ Χ©ΧΦΆΧΦΌΦ°ΧΧΦΌ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΧΧ ΧΦΆΧΦΈΧ ΧΦ°ΧΦΆΧΦΈΧ ΧΦΌΦ΄ΧΦ°ΧΦ·Χ ΦΌΧΦΉ.
On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: βAnd Moses declared to the children of Israel the appointed seasons of the Lordβ (Leviticus 23:44), which indicates that part of the mitzva of the Festivals is that the people should read the portion relating to them, each one in its appointed time.
ΧΦΌΦ°ΧΦΈΧ³ ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦΌΦ°Χ€ΦΆΧ‘Φ·Χ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦ°Χ€ΦΈΧ¨ΦΈΧ©ΧΦ·Χͺ ΧΧΦΉΧ’Φ²ΧΧΦΉΧͺ ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ ΧΦΌΦ°Χ€ΦΆΧ‘Φ·Χ ΧΦΌΦ΄ΧΦ°ΧΦΌΦΈΧ, ΧΦ°ΧΦΈΧΦ΄ΧΧΦΌΦΈΧ ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧͺΦΌΦ°Χ¨Φ΅Χ ΧΧΦΉΧΦ΅Χ, ΧΧΦΉΧΦΈΧ Χ§Φ·ΧΦΌΦΈΧ β ΧΦΌΦ°Χ€ΦΆΧ‘Φ·Χ ΧΦΌΦ΄ΧΦ°ΧΦΌΦΈΧ, ΧΦΌΧΦ°ΧΦΈΧΦΈΧ¨ β ΧΦΌΦ°Χ€ΦΆΧ‘Φ·Χ ΧΦΉΧΧ©ΧΦ΄ΧΦΌΦΈΧΧΦΌ.
GEMARA: The Sages taught in a baraita: On the first day of Passover, the congregation reads from the portion of the Festivals (Leviticus 22:26β23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2β14). The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Passover, on the first day they read as the haftara the account of the Passover celebrated at Gilgal, and on the next day they read from the account of the Passover observed by Josiah (IIΒ Kings 23).
ΧΦΌΧ©ΧΦ°ΧΦΈΧ¨ ΧΦ°ΧΧΦΉΧͺ ΧΦ·Χ€ΦΌΦΆΧ‘Φ·Χ ΧΦ°ΧΦ·Χ§ΦΌΦ΅Χ ΧΦ°Χ§ΧΦΉΧ¨Φ΅Χ ΧΦ΅Χ’Φ΄Χ Φ°ΧΦΈΧ ΧΦΉ Χ©ΧΦΆΧ Χ€ΦΌΦΆΧ‘Φ·Χ. ΧΦ·ΧΧ ΧΦ΄ΧΧ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ: ΧΦ΅ΧΦ·Χ€ΦΌΧ΄βΧΦΉ Χ‘Φ΄ΧΧΦΈΧ.
The baraita continues: And on the other days of Passover, one collects and reads from various Torah portions of matters relating to Passover. The Gemara asks: What are these portions? Rav Pappa said: A mnemonic for them is mem, alef, peh vav. Each letter stands for a different reading: Mem for the portion of: βDraw out [mishkhu] and take your lambsβ (Exodus 12:21β51); alef for the portion of βIf [im] you lend money to any of My peopleβ (Exodus 22:24β23:19); peh for the portion of βHew [pesol] for yourselfβ (Exodus 34:1β26); and vav for the portion βAnd the Lord spoke [vaydabber]β (Numbers 9:1β14).
ΧΧΦΉΧ ΧΧΦΉΧ ΧΦΈΧΦ·ΧΦ²Χ¨ΧΦΉΧ Χ©ΧΦΆΧ Χ€ΦΌΦΆΧ‘Φ·Χ Χ§ΧΦΉΧ¨Φ΄ΧΧ Χ΄ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦ·ΧΧ΄, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦΌΦΈΧΦ΄ΧΧ΄. ΧΦΌΧΦ°ΧΦΈΧΦΈΧ¨ Χ΄ΧΦΌΧΧ ΧΦ·ΧΦΌΦ°ΧΧΦΉΧ¨Χ΄, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄Χ’ΧΦΉΧ ΧΦ·ΧΦΌΧΦΉΧΧ΄.
The baraita continues: On the last Festival day of Passover, they read the portion of βAnd it came to pass, when Pharaoh let the people goβ (Exodus 13:17β15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion βAnd David spokeβ (IIΒ Samuel 22), which is the song of David. And in the Diaspora, on the next day, the eighth day of Passover, they read the portion βAll the firstbornsβ (Deuteronomy 15:19β16:17), and they read as the haftara the portion of βThis very dayβ (Isaiah 10:32β12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.
ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦ°ΧΦΈΧΦ΄ΧΧΦΌΦΈΧ ΦΈΧ Χ Φ°ΧΧΦΌΧ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦ°ΧΦ΄ΧΧ§Φ°Χ¨Φ΅Χ: ΧΦ°Χ©ΧΦ·ΧΦ° ΧͺΦΌΧΦΉΧ¨ΦΈΧ, Χ§Φ·ΧΦΌΦ΅Χ©Χ ΧΦΌΦ°ΧΦ·Χ‘Φ°Χ€ΦΌΦΈΧ, Χ€ΦΌΦ°Χ‘Φ·Χ ΧΦΌΦ°ΧΦ·ΧΦ°ΧΦΌΦ°Χ¨ΦΈΧ, Χ©ΧΦ·ΧΦΌΦ·Χ ΧΦΌΧΦΌΧΦ°Χ¨ΦΈΧ.
Abaye said: And nowadays, on the eight days of Passover in the Diaspora, everyone is accustomed to read portions that are indicated by the mnemonic phrase: Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. This alludes to the following portions: βDraw out and take your lambsβ (Exodus 12:21β51) and βA bull or a sheepβ (Leviticus 22:26β23:44); βSanctify to Me all the firstbornβ (Exodus 13:1β16) and βIf you lend money to any of My peopleβ (Exodus 22:24β23:19); βHew for yourselfβ (Exodus 34:1β26) and βAnd the Lord spoke to Moses in the wilderness of Sinaiβ (Numbers 9:1β14); βAnd it came to pass, when Pharaoh let the people goβ (Exodus 13:17β15:26) and βAll the firstbornsβ (Deuteronomy 15:19β16:17).
ΧΦΌΦΈΧ’Φ²Χ¦ΦΆΧ¨ΦΆΧͺ Χ΄Χ©ΧΦ΄ΧΦ°Χ’ΦΈΧ Χ©ΧΦΈΧΧΦΌΧ’ΧΦΉΧͺΧ΄, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ ΧΦΌΦ·ΧΦ²ΧΦ·Χ§ΦΌΧΦΌΧ§. ΧΦ²ΧΦ΅Χ¨Φ΄ΧΧ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ: Χ΄ΧΦΌΦ·ΧΦΉΧΦΆΧ©Χ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄ΧΧ΄, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ ΧΦΌΦ·ΧΦΌΦΆΧ¨Φ°ΧΦΌΦΈΧΦΈΧ. ΧΦ°ΧΦΈΧΦ΄ΧΧΦΌΦΈΧ ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧͺΦΌΦ°Χ¨Φ΅Χ ΧΧΦΉΧΦ΅Χ, Χ’ΦΈΧΦ°ΧΦ΄ΧΧ Φ·Χ ΧΦΌΦ°ΧͺΦ·Χ¨Φ°ΧΦ·ΧΦ°ΧΧΧΦΌ ΧΦ°ΧΦ΄ΧΧ€Φ°ΧΦΌΦΈΧ.
The baraita continues: On Shavuot they read the portion of βSeven weeks,β and they read as the haftara from Habakkuk, chapter 2, since it mentions the giving of the Torah at Sinai. Others say: They read the portion of βIn the third monthβ (Exodus 19:1β20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (EzekielΒ 1). The Gemara comments: And nowadays, in the Diaspora, when there are two days of Shavuot, we act in accordance with both opinions, but in the reverse order. On the first day they read the portion of βIn the third month,β and on the second day they read the portion of βSeven weeks.β
ΧΦΌΦ°Χ¨ΦΉΧΧ©Χ ΧΦ·Χ©ΦΌΧΦΈΧ ΦΈΧ: Χ΄ΧΦΌΦ·ΧΦΉΧΦΆΧ©Χ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ’Φ΄ΧΧ΄, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ: Χ΄ΧΦ²ΧΦ΅Χ ΧΦ·Χ§ΦΌΦ΄ΧΧ¨ ΧΦ΄Χ ΧΦΆΧ€Φ°Χ¨Φ·ΧΦ΄ΧΧ΄. ΧΦ°ΧΦ΅Χ©Χ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ: Χ΄ΧΦ·ΧΧ³ Χ€ΦΌΦΈΧ§Φ·Χ ΧΦΆΧͺ Χ©ΧΦΈΧ¨ΦΈΧΧ΄, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ ΧΦΌΦ°ΧΦ·Χ ΦΌΦΈΧ.
The baraita continues: On Rosh HaShana they read the portion of βOn the seventh month on the first of the monthβ (Numbers 29:1β6) and they read as the haftara βIs Ephraim My dear son?β (Jeremiah 31:1β20), as it contains the verse: βI earnestly remember him still,β which recalls Godβs love for His people. And some say that they read βAnd the Lord visited Sarahβ (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. And they read as the haftara from the account of Hannah (IΒ Samuel 1:1β2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.
ΧΦ°ΧΦΈΧΦ΄ΧΧΦΌΦΈΧ ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧͺΦΌΦ°Χ¨Φ΅Χ ΧΧΦΉΧΦ΅Χ β ΧΧΦΉΧΦΈΧ Χ§Φ·ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΅Χ©Χ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ, ΧΦ΄ΧΦ°ΧΦ·Χ¨: Χ΄ΧΦ°ΧΦΈΧΦ±ΧΦΉΧΦ΄ΧΧ Χ Φ΄Χ‘ΦΌΦΈΧ ΧΦΆΧͺ ΧΦ·ΧΦ°Χ¨ΦΈΧΦΈΧΧ΄, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄ΧΦ²ΧΦ΅Χ ΧΦ·Χ§ΦΌΦ΄ΧΧ¨Χ΄.
The Gemara comments: And nowadays, when there are two days of Rosh HaShana, on the first day they read Genesis 21 in accordance with the opinion cited as: Some say. And on the next day they read βAnd God tested Abrahamβ (Genesis 22), in order to mention the merit of the binding of Isaac on the day of Godβs judgment, and they read as the haftara βIs Ephraim My dear son?β
ΧΦΌΦ°ΧΧΦΉΧ ΧΦ·ΧΦΌΦ΄Χ€ΦΌΧΦΌΧ¨Φ΄ΧΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ Χ΄ΧΦ·ΧΦ²Χ¨Φ΅Χ ΧΧΦΉΧͺΧ΄, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄ΧΦΌΦ΄Χ ΧΦΉΧ ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧ ΧΦ°Χ Φ΄Χ©ΦΌΧΦΈΧΧ΄. ΧΦΌΧΦ·ΧΦΌΦ΄Χ Φ°ΧΦΈΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦΈΧ’Φ²Χ¨ΦΈΧΧΦΉΧͺ ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧ ΦΈΧ.
The baraita continues: On Yom Kippur they read the portion of βAfter the deathβ (Leviticus 16), and they read as the haftara the portion of βFor thus says the High and Lofty Oneβ (Isaiah 57:14β58:14), which deals with fasting and repentance. And during the afternoon service they read from the portion detailing forbidden sexual relations (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. And they read as the haftara the book of Jonah, which mentions the repentance of the people of Nineveh.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦΌΧΧ ΧΦΈΧ§ΧΦΉΧ Χ©ΧΦΆΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧ¦Φ΅Χ ΧΦΌΦ°ΧΧΦΌΧ¨ΦΈΧͺΧΦΉ Χ©ΧΦΆΧ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ, ΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧ¦Φ΅Χ Χ’Φ΄Χ Φ°ΧΦ°ΧΧͺΦΈΧ ΧΦΌΧͺΧΦΉ. ΧΦΌΦΈΧΦΈΧ¨ ΧΦΆΧ ΧΦΌΦΈΧͺΧΦΌΧ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ, ΧΦ°Χ©ΧΦΈΧ ΧΦΌΧ ΧΦΌΦ·Χ ΦΌΦ°ΧΦ΄ΧΧΦ΄ΧΧ, ΧΦΌΧΦ°Χ©ΧΧΦΌΧΦΌΦΈΧ©Χ ΧΦΌΦ·ΧΦΌΦ°ΧͺΧΦΌΧΦ΄ΧΧ.
Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi YoαΈ₯anan said: Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it. Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings.
ΧΦΌΦΈΧͺΧΦΌΧ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ: Χ΄ΧΦΌΦ΄Χ ΧΧ³ ΧΦ±ΧΦΉΧΦ΅ΧΧΦΆΧ ΧΧΦΌΧ ΧΦ±ΧΦΉΧΦ΅Χ ΧΦΈΧΦ±ΧΦΉΧΦ΄ΧΧ ΧΦ·ΧΦ²ΧΧΦΉΧ Φ΅Χ ΧΦΈΧΦ²ΧΧΦΉΧ Φ΄ΧΧΧ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ ΧΦΌΦΈΧͺΦ°Χ¨Φ΅ΧΧΦΌ: Χ΄Χ’ΧΦΉΧ©ΧΦΆΧ ΧΦ΄Χ©ΧΦ°Χ€ΦΌΦ·Χ ΧΦΈΧͺΧΦΉΧ ΧΦ°ΧΦ·ΧΦ°ΧΦΈΧ ΦΈΧΧ΄. Χ©ΧΦΈΧ ΧΦΌΧ ΧΦΌΦ·Χ ΦΌΦ°ΧΦ΄ΧΧΦ΄ΧΧ: Χ΄ΧΦΉΧ ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧ ΧΦ°Χ Φ΄Χ©ΦΌΧΦΈΧ Χ©ΧΧΦΉΧΦ΅Χ Χ’Φ·Χ ΧΦ°Χ§ΦΈΧΧΦΉΧ©Χ ΧΦ°ΧΧΦΉΧ³Χ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ ΧΦΌΦΈΧͺΦ°Χ¨Φ΅ΧΧΦΌ: Χ΄ΧΦ°ΧΦΆΧͺ ΧΦΌΦ·ΧΦΌΦΈΧ ΧΦΌΧ©ΧΦ°Χ€Φ·Χ Χ¨ΧΦΌΧΦ·Χ΄, ΧΦ°Χ©ΧΧΦΌΧΦΌΦΈΧ©Χ ΧΦΌΦ·ΧΦΌΦ°ΧͺΧΦΌΧΦ΄ΧΧ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄Χ‘ΧΦΉΧΦΌΧΦΌ ΧΦΈΧ¨ΧΦΉΧΦ΅Χ ΧΦΌΦΈΧ’Φ²Χ¨ΦΈΧΧΦΉΧͺ ΧΦΌΦ°ΧΦΈΧΦΌ Χ©ΧΦ°ΧΧΦΉΧ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ ΧΦΌΦΈΧͺΦ°Χ¨Φ΅ΧΧΦΌ: Χ΄ΧΦ²ΧΦ΄Χ ΧΦ°ΧͺΧΦΉΧΦ΄ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ·ΧΧ ΧΦ·ΧΦ°ΧΦΈΧ ΧΦΉΧͺΧ΄.
It is written in the Torah: βFor the Lord your God is the God of gods and the Lord of lordsβ (Deuteronomy 10:17), and it is written immediately afterward: βHe executes the judgment of the fatherless and widowβ (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: βFor thus says the High and Lofty One that inhabits eternity, Whose name is sacredβ (Isaiah 57:15), and it is written immediately afterward: βIn the high and holy place I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite onesβ (Isaiah 57:15). It is stated a third time in the Writings, as it is written: βExtol Him Who rides upon the clouds, Whose name is the Lordβ (Psalms 68:5), and it is written immediately afterward: βA father of the fatherless, and a judge of widowsβ (Psalms 68:6).
ΧΧΦΉΧ ΧΧΦΉΧ ΧΦΈΧ¨Φ΄ΧΧ©ΧΧΦΉΧ Χ©ΧΦΆΧ ΧΦ·Χ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦ°Χ€ΦΈΧ¨ΦΈΧ©ΧΦ·Χͺ ΧΧΦΉΧ’Φ²ΧΧΦΉΧͺ Χ©ΧΦΆΧΦΌΦ°ΧͺΧΦΉΧ¨Φ·Χͺ ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄ΧΦ΄Χ ΦΌΦ΅Χ ΧΧΦΉΧ ΧΦΌΦΈΧ ΧΦ·ΧΧ³Χ΄. ΧΦ°ΧΦΈΧΦ΄ΧΧΦΌΦΈΧ ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧͺΦΌΦ°Χ¨Φ΅Χ ΧΧΦΉΧΦ΅Χ, ΧΦ΄ΧΦ°ΧΦ·Χ¨ ΧΦ΄ΧΧ§Φ°Χ¨ΦΈΧ ΧΦΈΧΦ΄Χ Χ ΦΈΧΦ΅Χ Χ§ΦΈΧ¨Φ΅ΧΧ Φ·Χ, ΧΦ·Χ€Φ°ΧΧΦΉΧ¨Φ΅Χ ΧΦ·ΧΧ ΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ β Χ΄ΧΦ·ΧΦΌΦ΄Χ§ΦΌΦΈΧΦ²ΧΧΦΌ ΧΦΆΧ ΧΦ·ΧΦΌΦΆΧΦΆΧΦ° Χ©ΧΦ°ΧΦΉΧΦΉΧΧ΄.
The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26β23:44), and they read as the haftara the portion of βBehold the day of the Lord comesβ (Zechariah 14), which mentions the festival of Sukkot. The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Sukkot, on the next day, they read the same Torah portion. But what do they read as the haftara? They read the portion of βAnd all the men of Israel assembled themselves to King Solomonβ (IΒ Kings 8:2β21), which describes events that took place on the festival of Sukkot.
ΧΦΌΧ©ΧΦ°ΧΦΈΧ¨ ΧΦΌΧΧ ΧΦ°ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦ°Χ§ΧΧ¨Φ°ΧΦΌΦ°Χ ΧΦΉΧͺ ΧΦΆΧΦΈΧ. ΧΧΦΉΧ ΧΧΦΉΧ ΧΦΈΧΦ·ΧΦ²Χ¨ΧΦΉΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ Χ΄ΧΦΌΧΧ ΧΦ·ΧΦΌΦ°ΧΧΦΉΧ¨Χ΄, ΧΦ΄Χ¦Φ°ΧΦΉΧͺ ΧΦ°ΧΧΦΌΧ§ΦΌΦ΄ΧΧ ΧΦΌΧΦ°ΧΧΦΉΧ¨, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦΌΦ°ΧΦ·ΧΦΌΧΦΉΧͺ Χ©ΧΦ°ΧΦΉΧΦΉΧΧ΄. ΧΦ°ΧΦΈΧΦΈΧ¨ Χ§ΧΦΉΧ¨Φ΄ΧΧ Χ΄ΧΦ°ΧΦΉΧΧͺ ΧΦ·ΧΦΌΦ°Χ¨ΦΈΧΦΈΧΧ΄, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄ΧΦ·ΧΦΌΦ·Χ’Φ²ΧΦΉΧ Χ©ΧΦ°ΧΦΉΧΦΉΧΧ΄.
The baraita continues: And on all the other days of Sukkot, they read selections from the portion of the offerings of Sukkot found in the book of Numbers, chapter 29. On the last Festival day of Sukkot, i.e., the Eighth Day of Assembly, they read the portion of βAll the firstborns,β starting with the portion of βYou shall tithe,β since it includes many mitzvot and statutes relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the halakhot governing firstborns (Deuteronomy 14:22β16:17). And they read as the haftara the portion of βAnd it was so, that when Solomon had made an end of prayingβ (IΒ Kings 8:54β9:1), which occurred on that day. On the next day, the second day of the Eighth Day of Assembly in the Diaspora, they read the portion of βAnd this is the blessingβ (Deuteronomy, chapters 33β34) until the end of the Torah, and they read as the haftara βAnd Solomon stoodβ (IΒ Kings 8:22β53).
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: Χ©ΧΦ·ΧΦΌΦΈΧͺ Χ©ΧΦΆΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦΌΦ°ΧΧΦΌΧΦΌΧΦΉ Χ©ΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ, ΧΦΌΦ΅ΧΧ ΧΦΌΦ·Χ€ΦΌΦΆΧ‘Φ·Χ, ΧΦΌΦ΅ΧΧ ΧΦΌΦ·Χ‘ΦΌΧΦΌΧΦΌΧΦΉΧͺ β ΧΦ΄Χ§Φ°Χ¨ΦΈΧ Χ§ΦΈΧ¨Φ΅ΧΧ Φ·Χ Χ΄Χ¨Φ°ΧΦ΅Χ ΧΦ·ΧͺΦΌΦΈΧΧ΄. ΧΦ·Χ€Φ°ΧΧΦΉΧ¨Φ΅Χ, ΧΦΌΦ·Χ€ΦΌΦΆΧ‘Φ·Χ β Χ΄ΧΦΈΧ’Φ²Χ¦ΦΈΧΧΦΉΧͺ ΧΦ·ΧΦΌΦ°ΧΦ΅Χ©ΧΧΦΉΧͺΧ΄. ΧΦΌΧΦ·Χ‘ΦΌΧΦΌΧΦΌΧΦΉΧͺ β Χ΄ΧΦΌΦ°ΧΧΦΉΧ ΧΦΌΦΉΧ ΧΧΦΉΧΧ΄.
Rav Huna said that Rav said: When Shabbat occurs on one of the intermediate days of a Festival, whether on Passover or on Sukkot, they read the Torah portion of βSee, You say to meβ (Exodus 33:12β34:26), as it includes the halakhot of the Festivals and the intermediate days. They read as the haftara, on Passover, from the portion of the dry bones (Ezekiel 37:1β14), which portrays redemption from servitude, and on Sukkot they read βAnd it shall come to pass on that day when Gog shall comeβ (Ezekiel 38:18β39:16), which speaks of the future redemption.
ΧΦΌΦ·ΧΦ²Χ ΧΦΌΧΦΌΦΈΧ β ΧΦΌΦ·Χ ΦΌΦ°Χ©ΧΦ΄ΧΧΦ΄ΧΧ, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ ΧΦΌΦ°Χ Φ΅Χ¨ΧΦΉΧͺ ΧΦΌΦ΄ΧΦ°ΧΦ·Χ¨Φ°ΧΦΈΧ. ΧΦ°ΧΦ΄Χ ΧΦ΄ΧΧ§ΦΌΦ·ΧΦ°Χ’Φ΄Χ Χ©ΧΦ°ΧͺΦΌΦ΅Χ Χ©ΧΦ·ΧΦΌΦΈΧͺΧΦΉΧͺ β Χ§Φ·ΧΦΌΦ·ΧΦ°ΧΧͺΦΈΧ ΧΦΌΦ°Χ Φ΅Χ¨ΧΦΉΧͺ ΧΦΌΦ΄ΧΦ°ΧΦ·Χ¨Φ°ΧΦΈΧ, ΧΦΌΦΈΧͺΦ°Χ¨ΦΈΧΦ°ΧΧͺΦΈΧ ΧΦΌΦ°Χ Φ΅Χ¨ΧΦΉΧͺ Χ©ΧΦ°ΧΦΉΧΦΉΧ.
The baraita continues: On each day of Hanukkah they read a selection from the portion of the dedication of the altar by the tribal princes (Numbers 7), and they read as the haftara from the portion of the lamps of Zechariah (Zechariah 2:14β4:7). The Gemara comments: And if it occurs that there are two Shabbatot during Hanukkah, on the first Shabbat they read from the portion of the lamps of Zechariah, and on the latter one they read from the portion of the lamps of Solomon (IΒ Kings 7:40β50), which discusses the lamps in the Temple.
ΧΦΌΦ·Χ€ΦΌΧΦΌΧ¨Φ΄ΧΧ β Χ΄ΧΦ·ΧΦΌΦΈΧΦΉΧ Χ’Φ²ΧΦΈΧΦ΅Χ§Χ΄. ΧΦΌΦ°Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΦ³ΧΦΈΧ©ΧΦ΄ΧΧ β Χ΄ΧΦΌΧΦ°Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΧΧΦ°Χ©ΧΦ΅ΧΧΦΆΧΧ΄. Χ¨ΦΉΧΧ©Χ ΧΦΉΧΦΆΧ©Χ Χ©ΧΦΆΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ, ΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄ΧΦ°ΧΦΈΧΦΈΧ ΧΦ΄ΧΦΌΦ΅Χ ΧΦΉΧΦΆΧ©Χ ΧΦΌΦ°ΧΧΧΦ°Χ©ΧΧΦΉΧ΄. ΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦΌΦ°ΧΦΆΧΦΈΧ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ, ΧΦ΅ΧΦΆΧͺΦ°ΧΧΦΉΧ ΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΧΦΉ ΧΦ°ΧΧΦΉΧ ΦΈΧͺΦΈΧ ΧΦΈΧΦΈΧ¨ ΧΦΉΧΦΆΧ©ΧΧ΄.
The baraita continues: On Purim they read the portion of βAnd Amalek cameβ (Exodus 17:8β16). On the New Moon they read the portion of βAnd in the beginnings of your monthβ (Numbers 28:11β15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with βAnd it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Meβ (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon occurs on Sunday, on the previous day, i.e., Shabbat, they read as the haftara the portion of βAnd Jonathan said to him: Tomorrow is the New Moonβ (IΒ Samuel 20:18β42), which describes events that took place on the eve of the New Moon.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ:
Rav Huna said:
Χ¨ΦΉΧΧ©Χ ΧΦΉΧΦΆΧ©Χ ΧΦΈΧ Χ©ΧΦΆΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ, ΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄ΧΧΧΦ°Χ©ΧΦ΅ΧΧΦΆΧ ΧΦΌΧΧΦΉΧ’Φ²ΧΦ΅ΧΧΦΆΧ Χ©ΧΦΈΧ Φ°ΧΦΈΧ Χ Φ·Χ€Φ°Χ©ΧΦ΄Χ ΧΦΈΧΧΦΌ Χ’ΦΈΧΦ·Χ ΧΦΈΧΧΦΉΧ¨Φ·ΧΧ΄. ΧΦ·ΧΧ Χ΄ΧΦΈΧΧΦΌ Χ’ΦΈΧΦ·Χ ΧΦΈΧΧΦΉΧ¨Φ·ΧΧ΄? ΧΦΈΧΦ·Χ¨ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ: ΧΦΉΧ ΧΦΌΦ·ΧΦΌΦΈΧΧ ΧΦΈΧΦΆΧ ΧΦ°ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ Χ©ΧΦΆΧΧΦΉΧΦ°ΧΦ΄ΧΧ ΧΦ°Χ€ΦΈΧ Φ·Χ, ΧΦΆΧΦΌΦΈΧ Χ©ΧΦΆΧΦΌΦ·ΧΦ°Χ¨Φ΄ΧΧΦ΄ΧΧ ΧΧΦΉΧͺΦ΄Χ ΧΦ΅ΧΧΦ·Χ’ ΧΦ΅ΧΧΧΦΉ ΧΦΌΦ°ΧΦ΅ΧΧ¨ΦΈΧ Χ§ΦΈΧ©ΧΦΈΧ ΧΦΈΧΦ΄ΧΧ Χ’Φ²ΧΦ΅ΧΧΦΆΧ.
When the New Moon of Av occurs on Shabbat, they read as the haftara the portion that includes the verse βYour New Moons and your Festivals, My soul hated; they were a burden to Meβ (Isaiah 1:14). The Gemara asks: What is the meaning of: βThey were a burden to Meβ? The Gemara explains: The Holy One, Blessed be He, said: It is not enough for the Jewish people that they sin before Me, but in addition, they burden Me to reconsider what harsh decree I shall bring upon them, for they are petitioning Me to annul those decrees.
ΧΦΌΦ°ΧͺΦ΄Χ©ΧΦ°Χ’ΦΈΧ ΧΦΌΦ°ΧΦΈΧ ΧΦΌΧΦΌΧ€Φ΅ΧΧΦΌ ΧΦ·ΧΧ ΧΦ·Χ€Φ°ΧΦ°Χ¨Φ΄ΧΧ Φ·Χ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: Χ΄ΧΦ΅ΧΧΦΈΧ ΧΦΈΧΦ°ΧͺΦΈΧ ΧΦ°ΧΧΦΉΧ ΦΈΧΧ΄. ΧΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦ·ΧΧ? ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ, ΧΦ²ΧΦ΅Χ¨Φ΄ΧΧ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ: Χ΄ΧΦ°ΧΦ΄Χ ΧΦΉΧ ΧͺΦ΄Χ©ΧΦ°ΧΦ°Χ’ΧΦΌ ΧΦ΄ΧΧ΄, Χ¨Φ·ΧΦΌΦ΄Χ Χ ΦΈΧͺΦΈΧ ΧΦΌΦ·Χ¨ ΧΧΦΉΧ‘Φ΅Χ£ ΧΧΦΉΧΦ΅Χ¨: Χ΄Χ’Φ·Χ ΧΦΈΧ ΦΈΧ ΧΦ°Χ Φ·ΧΦ²Χ¦ΧΦΌΧ Φ΄Χ ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧΧ΄, ΧΦ°ΧΦ΅Χ©Χ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ: Χ΄Χ’Φ·Χ ΧΦΈΧͺΦ·Χ ΧΦΈΧ’Φ΅ΧΦΈΧ ΧΦΈΧ¨ΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΉΧΧͺΧ΄. ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧΦΈΧΦ΄ΧΧΦΌΦΈΧ ΦΈΧ Χ Φ°ΧΧΦΌΧ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦ°ΧΦ΄ΧΧ§Φ°Χ¨Φ΅Χ Χ΄ΧΦΌΦ΄Χ ΧͺΧΦΉΧΦ΄ΧΧ ΧΦΌΦΈΧ Φ΄ΧΧΧ΄, ΧΦΌΧΦ·Χ€Φ°ΧΦ΄ΧΧ¨Φ΄ΧΧ Χ΄ΧΦΈΧ‘ΧΦΉΧ£ ΧΦ²Χ‘Φ΄ΧΧ€Φ΅ΧΧ΄.
The Gemara asks: On the Ninth of Av itself, what do we read as the haftara? Rav said: The portion containing the verse βHow did the faithful city become a harlot?β (Isaiah 1:21). The Gemara asks: What Torah portion do they read? It is taught in a baraita that others say: They read the portion containing the verse βBut if you will not hearken to meβ (Leviticus 26:14). Rabbi Natan bar Yosef said: They read the portion containing the verse: βHow long will this people provoke me?β (Numbers 14:11). And some say: They read the portion containing the verse: βHow long shall I bear with this evil congregation?β (Numbers 14:27). The Gemara comments that Abaye said: Nowadays, everyone is accustomed to read the portion of βWhen you shall beget childrenβ (Deuteronomy 4:25β40), and they read as the haftara the portion of βI will utterly consume themβ (Jeremiah 8:13β9:23).
[ΧΦΌΦ°ΧΦ·Χ’Φ²ΧΦΈΧΧΦΉΧͺ] ΧΦΌΦ°ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ ΧΦ°Χ¨Φ΅ΧΧ©ΧΦ΄ΧΧͺ ΧΦ°ΧΧΦΌΧ³. ΧΦ°Χ ΦΈΧΦΈΧ Φ΅Χ ΧΦ΄ΧΧΦΌΦ΅Χ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·ΧΦΌΦ΅Χ: ΧΦ΄ΧΦ°ΧΦΈΧΦ΅Χ ΧΦ·Χ’Φ²ΧΦΈΧΧΦΉΧͺ ΧΦΉΧ Χ Φ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ°ΧΧΧΦΌ Χ©ΧΦΈΧΦ·ΧΦ΄Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ΄Χ ΧΦΉΧ ΧΦ°Χ¨Φ΄ΧΧͺΦ΄Χ ΧΧΦΉΧΦΈΧ ΧΦΈΧΦΈΧΦ°ΧΦΈΧ ΧΧΦΌΧ§ΦΌΧΦΉΧͺ Χ©ΧΦΈΧΦ·ΧΦ΄Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯ ΧΦΉΧ Χ©ΧΦΈΧΦ°ΧͺΦΌΦ΄ΧΧ΄.
Β§ The mishna states: In the non-priestly watches they read the act of Creation. The Gemara asks: From where are these matters derived, i.e., why do they read the account of Creation? Rabbi Ami said: To allude to the fact that were it not for the non-priestly watches, heaven and earth would not endure, as it is stated: βWere it not for My covenant day and night, I would not have set the statutes of heaven and earthβ (Jeremiah 33:25). Godβs covenant is referring to the offerings sacrificed in the Temple, which sustain the world.
ΧΦΌΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ·ΧΦΌΦΉΧΧΦ·Χ¨ ΧΧ³ ΧΦ±ΧΦΉΧΦ΄ΧΧ ΧΦΌΦ·ΧΦΌΦΈΧ ΧΦ΅ΧΦ·Χ’ ΧΦΌΦ΄Χ ΧΦ΄ΧΧ¨ΦΈΧ©ΧΦΆΧ ΦΌΦΈΧΧ΄, ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦ°Χ¨ΦΈΧΦΈΧ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ: Χ¨Φ΄ΧΦΌΧΦΉΧ ΧΦΉ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ, Χ©ΧΦΆΧΦΌΦΈΧ ΧΦ·Χ‘ ΧΦ°Χ©ΧΦΈΧΧΦΉΧ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΧΦΉΧΦ°ΧΦ΄ΧΧ ΧΦ°Χ€ΦΈΧ ΦΆΧΧΦΈ ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ Χ’ΧΦΉΧ©ΧΦΆΧ ΧΦΈΧΦΆΧ ΧΦΌΦ°ΧΧΦΉΧ¨ ΧΦ·ΧΦΌΦ·ΧΦΌΧΦΌΧ ΧΦΌΧΦ°ΧΧΦΉΧ¨ ΧΦ·Χ€ΦΌΦ°ΧΦ·ΧΦΌΦΈΧ? ΧΦΈΧΦ·Χ¨ ΧΧΦΉ: ΧΦΈΧΧ.
And with regard to Abraham it is written: βAnd he said, O Lord God, by what shall I know that I shall inherit it?β (Genesis 15:8). Abraham said before the Holy One, Blessed be He: Master of the Universe, perhaps, Heaven forbid, the Jewish people will sin before You, and You will do to them as You did to the generation of the Flood and as You did to the generation of the Dispersion, i.e., You will completely destroy them? God said to him: No, I will not do that.
ΧΦΈΧΦ·Χ¨ ΧΦ°Χ€ΦΈΧ ΦΈΧΧ: Χ¨Φ΄ΧΦΌΧΦΉΧ ΧΦΉ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ, Χ΄ΧΦΌΦ·ΧΦΌΦΆΧ ΧΦ΅ΧΦ·Χ’Χ΄? ΧΦΈΧΦ·Χ¨ ΧΧΦΉ: Χ΄Χ§Φ°ΧΦΈΧ ΧΦ΄Χ Χ’ΦΆΧΦ°ΧΦΈΧ ΧΦ°Χ©ΧΧΦΌΧΦΌΦΆΧ©ΧΦΆΧͺ ΧΦ°ΧΧΦΉΧ³Χ΄. ΧΦΈΧΦ·Χ¨ ΧΦ°Χ€ΦΈΧ ΦΈΧΧ: Χ¨Φ΄ΧΦΌΧΦΉΧ ΧΦΉ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ, ΧͺΦΌΦ΄ΧΧ Φ·Χ ΧΦΌΦ΄ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧΦΌΦ΅ΧΧͺ ΧΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ Χ§Φ·ΧΦΌΦΈΧΧ. ΧΦΌΦ΄ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΌΦ΅ΧΧͺ ΧΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ Χ§Φ·ΧΦΌΦΈΧΧ ΧΦΈΧ ΧͺΦΌΦ°ΧΦ΅Χ Χ’Φ²ΧΦ΅ΧΧΦΆΧ? ΧΦΈΧΦ·Χ¨ ΧΧΦΉ: ΧΦΌΦ°ΧΦΈΧ¨ ΧͺΦΌΦ΄Χ§ΦΌΦ·Χ Φ°ΧͺΦΌΦ΄Χ ΧΦΈΧΦΆΧ Χ‘Φ΅ΧΦΆΧ¨ Χ§ΧΧ¨Φ°ΧΦΌΦΈΧ ΧΦΉΧͺ, ΧΦΌΧΧ ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧ§ΦΌΧΦΉΧ¨Φ°ΧΦ΄ΧΧ ΧΦΌΦΈΧΦΆΧ ΧΦ·Χ’Φ²ΧΦΆΧ ΧΦ²Χ Φ΄Χ Χ’Φ²ΧΦ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΧΦΌ ΧΦ·Χ§Φ°Χ¨Φ΄ΧΧΦ΄ΧΧ ΧΦ°Χ€ΦΈΧ Φ·Χ Χ§ΧΧ¨Φ°ΧΦΌΦΈΧ, ΧΦΌΧΧΦΉΧΦ΅Χ ΧΦ²Χ Φ΄Χ Χ’Φ·Χ ΧΦΌΧΧ Χ’Φ²ΧΦΉΧ ΧΦΉΧͺΦ΅ΧΧΦΆΧ.
Abraham then said before Him: Master of the Universe: βBy what shall I know this?β God said to him: βTake Me a heifer of three years oldβ (Genesis 15:9). With this, God intimated to Abraham that even if his descendants will sin, they will be able to achieve atonement through sacrificing offerings. Abraham said before Him: Master of the Universe, this works out well when the Temple is standing and offerings can be brought to achieve atonement, but when the Temple will no longer be standing, what will become of them? God said to him: I have already established for them the order of offerings, i.e., the verses of the Torah pertaining to the halakhot of the offerings. Whenever they read those portions, I will deem it as if they sacrificed an offering before Me, and I will pardon them for all of their iniquities.
ΧΦΌΦ°ΧͺΦ·Χ’Φ²Χ Φ΄ΧΦΌΧΦΉΧͺ ΧΦΌΦ°Χ¨ΦΈΧΧΦΉΧͺ ΧΦΌΧ§Φ°ΧΦΈΧΧΦΉΧͺ, ΧΦ°ΧΦ΅ΧΧ ΧΦ·Χ€Φ°Χ‘Φ΄ΧΧ§Φ΄ΧΧ ΧΦΌΦ·Χ§ΦΌΦ°ΧΦΈΧΧΦΉΧͺ. ΧΦ°Χ ΦΈΧ ΧΦΈΧ Φ΅Χ ΧΦ΄ΧΧΦΌΦ΅Χ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦΌΦ·ΧΦΌΦΈΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·Χ‘ΦΌΦ΄Χ: ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ§Φ°Χ¨ΦΈΧ Χ΄ΧΧΦΌΧ‘Φ·Χ¨ ΧΧ³ ΧΦΌΦ°Χ Φ΄Χ ΧΦ·Χ ΧͺΦΌΦ΄ΧΦ°ΧΦΈΧ‘Χ΄.
Β§ The mishna states: On fast days the congregation reads the portion of blessings and curses (Leviticus, chapter 16), and one may not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them. The Gemara asks: From where are these matters derived? Why does one not interrupt the reading of the curses? Rabbi αΈ€iyya bar Gamda said that Rabbi Asi said: For the verse states: βMy son, do not despise the chastening of the Lord, nor be weary of His correctionβ (Proverbs 3:11). If one makes a break in the middle of the curses, it appears as if he loathes rebuke.
Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ ΧΦΈΧΦ·Χ¨: ΧΦ°Χ€Φ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ Χ’Φ·Χ ΧΦ·Χ€ΦΌΧΦΌΧ¨Φ°Χ’ΦΈΧ ΧΦΌΧͺ: ΧΦΆΧΦΌΦΈΧ ΧΦ΅ΧΧΦ΄Χ Χ’ΦΈΧΦ΅ΧΧ? ΧͺΦΌΦΈΧ ΦΈΧ: ΧΦΌΦ°Χ©ΧΦΆΧΧΦΌΧ ΧΦ·ΧͺΦ°ΧΦ΄ΧΧ β ΧΦ·ΧͺΦ°ΧΦ΄ΧΧ ΧΦΌΦ·Χ€ΦΌΦΈΧ‘ΧΦΌΧ§ Χ©ΧΦΆΧΦΌΦ΄Χ€Φ°Χ Φ΅ΧΧΦΆΧ, ΧΦΌΧΦ°Χ©ΧΦΆΧΧΦΌΧ ΧΦ°Χ‘Φ·ΧΦΌΦ΅ΧΧ β ΧΦ°Χ‘Φ·ΧΦΌΦ΅ΧΧ ΧΦΌΦ·Χ€ΦΌΦΈΧ‘ΧΦΌΧ§ Χ©ΧΦΆΧΦΌΦ°ΧΦ·ΧΦ²Χ¨Φ΅ΧΧΦΆΧ.
Reish Lakish said a different answer: It is because one does not say a blessing over a calamity. If a second person were to begin to read in the middle of the portion of the curses, the blessing upon his reading would be considered a blessing over a calamity. Rather, what does one do? It is taught in a baraita: When one begins the reading, one begins with the verse before the curses, and when one concludes the reading, one concludes with the verse after them. In this way, neither the blessing before the reading nor after it relates directly to verses of calamity.
ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧΦΉΧ Χ©ΧΦΈΧ ΧΦΌ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ΄Χ§Φ°ΧΦΈΧΧΦΉΧͺ Χ©ΧΦΆΧΦΌΦ°ΧͺΧΦΉΧ¨Φ·Χͺ ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ, ΧΦ²ΧΦΈΧ Χ§Φ°ΧΦΈΧΧΦΉΧͺ Χ©ΧΦΆΧΦΌΦ°ΧΦ΄Χ©ΧΦ°Χ Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ β Χ€ΦΌΧΦΉΧ‘Φ΅Χ§. ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ β ΧΦ·ΧΦΌΦΈΧΧΦΌ ΧΦΌΦ΄ΧΦ°Χ©ΧΧΦΉΧ Χ¨Φ·ΧΦΌΦ΄ΧΧ ΧΦ²ΧΧΦΌΧ¨ΧΦΉΧͺ, ΧΦΌΧΦΉΧ©ΧΦΆΧ ΧΦ΄Χ€ΦΌΦ΄Χ ΧΦ·ΧΦΌΦ°ΧΧΦΌΧ¨ΦΈΧ ΧΦ²ΧΦΈΧ¨ΦΈΧ, ΧΦ°ΧΦ·ΧΦΌΦΈΧΧΦΌ ΧΦΌΦ΄ΧΦ°Χ©ΧΧΦΉΧ ΧΦΈΧΦ΄ΧΧ ΧΦ²ΧΧΦΌΧ¨ΧΦΉΧͺ, ΧΦΌΧΦΉΧ©ΧΦΆΧ ΧΦ΄Χ€ΦΌΦ΄Χ Χ’Φ·Χ¦Φ°ΧΧΦΉ ΧΦ²ΧΦΈΧ¨ΦΈΧ.
Abaye said: They taught this only with regard to the curses that are recorded in Leviticus, but with regard to the curses that are recorded in Deuteronomy, one may interrupt them by having two different people read them. What is the reason for this distinction? These curses in Leviticus are stated in the plural, and Moses pronounced them from the mouth of the Almighty. As such, they are more severe. However, these curses in Deuteronomy are stated in the singular, and Moses said them on his own, like the rest of the book of Deuteronomy. They are therefore less harsh and may be interrupted.
ΧΦ΅ΧΦ΄Χ ΧΦΌΦ·Χ¨ ΧΦΌΧΦΌΧΦ΅Χ ΧΦ²ΧΦΈΧ Χ§ΦΈΧ¨Φ΅Χ ΧΦ°Χ§ΦΈΧ ΧΦ°ΧΦ·ΧΦ°ΧΦΌΦ΅Χ Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ ΧΦΌΦ·ΧΦ²Χ¨ΧΦΌΧ¨Φ΅Χ. ΧΦΈΧΦ·Χ¨ ΧΧΦΉ: ΧΦ·ΧΦΌΦ°Χ Φ·Χ€Φ°Χ©ΧΦΈΧΦ°. ΧΦΉΧ Χ©ΧΦΈΧ ΧΦΌ ΧΦΆΧΦΌΦΈΧ Χ§Φ°ΧΦΈΧΧΦΉΧͺ Χ©ΧΦΆΧΦΌΦ°ΧͺΧΦΉΧ¨Φ·Χͺ ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ, ΧΦ²ΧΦΈΧ Χ©ΧΦΆΧΦΌΦ°ΧΦ΄Χ©ΧΦ°Χ Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ β Χ€ΦΌΧΦΉΧ‘Φ΅Χ§.
It was related that Levi bar Buti was once reading the portion of the curses before Rav Huna, and he was stammering in his reading, as it was difficult for him to utter such harsh pronouncements. Rav Huna said to him: If you wish, you may stop where you are and a different reader will continue, for they taught one may not have two people read the curses only with regard to the curses that are recorded in Leviticus. But with regard to the curses that are recorded in Deuteronomy, one may interrupt them by having two different people read them.
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΧΦΉΧΦ΅Χ¨: Χ’ΦΆΧΦ°Χ¨ΦΈΧ ΧͺΦΌΦ΄ΧΧ§ΦΌΦ΅Χ ΧΦΈΧΦΆΧ ΧΦ°ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ Χ©ΧΦΆΧΦΌΦ°ΧΧΦΌ Χ§ΧΦΉΧ¨Φ΄ΧΧ Χ§Φ°ΧΦΈΧΧΦΉΧͺ Χ©ΧΦΆΧΦΌΦ°ΧͺΧΦΉΧ¨Φ·Χͺ ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ Χ§ΧΦΉΧΦΆΧ Χ’Φ²Χ¦ΦΆΧ¨ΦΆΧͺ, ΧΦ°Χ©ΧΦΆΧΦΌΦ°ΧΦ΄Χ©ΧΦ°Χ Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ Χ§ΧΦΉΧΦΆΧ Χ¨ΦΉΧΧ©Χ ΧΦ·Χ©ΦΌΧΦΈΧ ΦΈΧ. ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ? ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ ΧΦ°ΧΦ΄ΧΧͺΦΌΦ΅ΧΧΦΈΧ Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ: ΧΦΌΦ°ΧΦ΅Χ Χ©ΧΦΆΧͺΦΌΦ΄ΧΦ°ΧΦΆΧ ΧΦ·Χ©ΦΌΧΦΈΧ ΦΈΧ ΧΦ°Χ§Φ΄ΧΦ°ΧΧΦΉΧͺΦΆΧΧΦΈ.
It is taught in a baraita: Rabbi Shimon ben Elazar said: Ezra enacted for the Jewish people that they should read the portion of the curses that are recorded in Leviticus before Shavuot and the portion of the curses that are recorded in Deuteronomy before Rosh HaShana. The Gemara asks: What is the reason for this? Abaye said, and some say that it was Reish Lakish who said: In order that the year may conclude together with its curses, and the new year may begin without the ominous reading of the curses.
ΧΦΌΦ΄Χ©ΧΦ°ΧΦΈΧΦΈΧ Χ©ΧΦΆΧΦΌΦ°ΧΦ΄Χ©ΧΦ°Χ Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ, ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΅Χ Χ©ΧΦΆΧͺΦΌΦ΄ΧΦ°ΧΦΆΧ Χ©ΧΦΈΧ ΦΈΧ ΧΦ°Χ§Φ΄ΧΦ°ΧΧΦΉΧͺΦΆΧΧΦΈ. ΧΦΆΧΦΌΦΈΧ Χ©ΧΦΆΧΦΌΦ°ΧͺΧΦΉΧ¨Φ·Χͺ ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ, ΧΦ·ΧΦΌΧΦΌ Χ’Φ²Χ¦ΦΆΧ¨ΦΆΧͺ Χ¨ΦΉΧΧ©Χ ΧΦ·Χ©ΦΌΧΦΈΧ ΦΈΧ ΧΦ΄ΧΧ? ΧΦ΄ΧΧ, Χ’Φ²Χ¦ΦΆΧ¨ΦΆΧͺ Χ ΦΈΧΦ΅Χ Χ¨ΦΉΧΧ©Χ ΧΦ·Χ©ΦΌΧΦΈΧ ΦΈΧ ΧΦ΄ΧΧ. ΧΦΌΦ΄ΧͺΦ°Χ Φ·Χ: ΧΦΌΧΦ·Χ’Φ²Χ¦ΦΆΧ¨ΦΆΧͺ Χ’Φ·Χ Χ€ΦΌΦ΅ΧΧ¨ΧΦΉΧͺ ΧΦΈΧΦ΄ΧΧΦΈΧ.
The Gemara asks: Granted, with regard to the curses that are recorded in Deuteronomy, there is relevance to the reason: In order that the year may conclude together with its curses, for Rosh HaShana is clearly the beginning of a new year. However, with regard to the curses that are recorded in Leviticus, what relevance does that reason have? Is that to say Shavuot is a new year? The Gemara answers: Yes, indeed, Shavuot is also a new year, as we learned in a mishna (Rosh HaShana 16a): And on Shavuot, divine judgment is made concerning the fruit of the trees, which indicates that Shavuot also has the status of a new year.
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΧΦΉΧΦ΅Χ¨: ΧΦ΄Χ ΧΦΉΧΧΦ°Χ¨ΧΦΌ ΧΦΈΧΦ° ΧΦ°Χ§Φ΅Χ Φ΄ΧΧ Χ΄Χ‘Φ°ΧͺΧΦΉΧ¨Χ΄ ΧΦ΄ΧΧΦΈΧΦ΄ΧΧ Χ΄ΧΦΌΦ°Χ Φ΅ΧΧ΄ β Χ‘Φ°ΧͺΧΦΉΧ¨ ΧΦ°ΧΦ·Χ ΧͺΦΌΦ΄ΧΦ°Χ ΦΆΧ, ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ Χ©ΧΦΆΧ‘ΦΌΦ°ΧͺΦ΄ΧΧ¨Φ·Χͺ ΧΦ°Χ§Φ΅Χ Φ΄ΧΧ ΧΦΌΦ΄Χ Φ°ΧΦΈΧ, ΧΦΌΧΦ΄Χ Φ°ΧΦ·Χ Χ Φ°Χ’ΦΈΧ¨Φ΄ΧΧ Χ‘Φ°ΧͺΦ΄ΧΧ¨ΦΈΧ. ΧΦ°Χ‘Φ΄ΧΧΦΈΧ ΧΦ·ΧΦΌΦΈΧΦΈΧ¨ β Χ¨Φ°ΧΦ·ΧΦ°Χ’ΦΈΧ ΧΦΌΦΆΧ Χ©ΧΦ°ΧΦΉΧΦΉΧ.
It is taught in a baraita: Rabbi Shimon ben Elazar says: If old men say to you: Demolish, and children say to you: Build, then demolish and do not build, because the demolishing of old men is ultimately as constructive as building, despite the fact that it appears destructive, and the building of children is as destructive as demolishing. An indication of this matter is Rehoboam, son of Solomon. He ignored the advice of the Elders and did not lower himself before his people, which ultimately led to the people rebelling against him.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦΈΧ§ΧΦΉΧ Χ©ΧΦΆΧΦΌΦ·Χ€Φ°Χ‘Φ΄ΧΧ§Φ΄ΧΧ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ Χ©ΧΦ·ΧΦ²Χ¨Φ΄ΧΧͺ β Χ©ΧΦΈΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦ°ΧΦ΄Χ Φ°ΧΦΈΧ, ΧΦΌΦ°ΧΦ΄Χ Φ°ΧΦΈΧ β Χ©ΧΦΈΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦ°Χ©ΧΦ΅Χ Φ΄Χ, ΧΦΌΦ°Χ©ΧΦ΅Χ Φ΄Χ β Χ©ΧΦΈΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦ·ΧΦ²ΧΦ΄ΧΧ©ΧΦ΄Χ, ΧΦΌΦ·ΧΦ²ΧΦ΄ΧΧ©ΧΦ΄Χ β Χ©ΧΦΈΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ ΧΦ·ΧΦΌΦΈΧΦΈΧ, ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΦ΄ΧΧ¨. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΈΧ§ΧΦΉΧ Χ©ΧΦΆΧΦΌΦ·Χ€Φ°Χ‘Φ΄ΧΧ§Φ΄ΧΧ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ Χ©ΧΦ·ΧΦ²Χ¨Φ΄ΧΧͺ β Χ©ΧΦΈΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦ°ΧΦ΄Χ Φ°ΧΦΈΧ, ΧΦΌΧΦ·Χ©ΦΌΧΦ΅Χ Φ΄Χ ΧΦΌΧΦ·ΧΦ²ΧΦ΄ΧΧ©ΧΦ΄Χ, ΧΦ°ΧΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ ΧΦ·ΧΦΌΦΈΧΦΈΧ.
The Sages taught in a baraita: With regard to the place in the Torah where the congregation concludes the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. Where they conclude in the afternoon service on Shabbat, from there they continue to read on Monday morning. Where they conclude on Monday, from there they continue to read on Thursday morning. Where they conclude on Thursday, from there they continue to read on the coming Shabbat. This is the statement of Rabbi Meir. Rabbi Yehuda says: With regard to the place in the Torah where they conclude the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. And from that same place they continue to read on Monday morning, and on Thursday morning, and on the coming Shabbat.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΧ¨ΦΈΧ: ΧΦ²ΧΦΈΧΦΈΧ, ΧΦΈΧ§ΧΦΉΧ Χ©ΧΦΆΧΦΌΦ·Χ€Φ°Χ‘Φ΄ΧΧ§Φ΄ΧΧ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ Χ©ΧΦ·ΧΦ²Χ¨Φ΄ΧΧͺ β Χ©ΧΦΈΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦ°ΧΦ΄Χ Φ°ΧΦΈΧ, ΧΦΌΧΦ°Χ©ΧΦ΅Χ Φ΄Χ ΧΦΌΧΦ·ΧΦ²ΧΦ΄ΧΧ©ΧΦ΄Χ, ΧΦ°ΧΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ ΧΦ·ΧΦΌΦΈΧΦΈΧ. ΧΦ°ΧΦ΅ΧΧΦΈΧ: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ!
The Gemara notes that Rabbi Zeira said: The halakha is that with regard to the place where they conclude the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. And from that same place they continue to read on Monday morning, and on Thursday morning, and on the coming Shabbat. The Gemara asks: If so, let him simply say: The halakha is in accordance with the opinion of Rabbi Yehuda. Why did he have to explicitly state the whole halakha?
