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Today's Daf Yomi

January 12, 2022 | 讬壮 讘砖讘讟 转砖驻状讘

This month鈥檚 shiurim are dedicated by Efrat Arnold in loving memory of Joshua Carr, Yehoshua Aryeh Leib ben Yonatan Chaim and Malka Esther HaCohen.

This month's shiurim are dedicated by Tova and David Kestenbaum in honor of their children and grandchildren.

This month's shiurim are dedicated by Jordana and Kalman Schoor on behalf of their daughter Daria who is learning Masechet Megilla for her bat mitzvah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Megillah 31

Today鈥檚 daf is dedicated by Linda Freedman, Sheila Strulowitz, Gwen Lerner, her 9 grandchildren and 28 great grandchildren for Thelma Pultman 95th birthday. 鈥淲e wish you the happiest of birthdays and many more to come. All our love from your family. You have created a beautiful legacy.鈥

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.

讘专讻讜转 讜拽诇诇讜转 讗讬谉 诪驻住讬拽讬谉 讘拽诇诇讜转 讗诇讗 讗讞讚 拽讜专讗 讗转 讻讜诇谉

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.

讘砖谞讬 讜讘讞诪讬砖讬 讘砖讘转 讘诪谞讞讛 拽讜专讬谉 讻住讚专谉 讜讗讬谉 注讜诇讬诐 诇讛诐 诪谉 讛讞砖讘讜谉

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.

砖谞讗诪专 讜讬讚讘专 诪砖讛 讗转 诪讜注讚讬 讛壮 讗诇 讘谞讬 讬砖专讗诇 诪爪讜转谉 砖讬讛讜 拽讜专讬谉 讻诇 讗讞讚 讜讗讞讚 讘讝诪谞讜

On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: 鈥淎nd Moses declared to the children of Israel the appointed seasons of the Lord鈥 (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.

讙诪壮 转谞讜 专讘谞谉 讘驻住讞 拽讜专讬谉 讘驻专砖转 诪讜注讚讜转 讜诪驻讟讬专讬谉 讘驻住讞 讙诇讙诇 讜讛讗讬讚谞讗 讚讗讬讻讗 转专讬 讬讜诪讬 讬讜诪讗 拽诪讗 讘驻住讞 讙诇讙诇 讜诇诪讞专 讘驻住讞 讬讗砖讬讛讜

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鈥23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2鈥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聽Kings 23).

讜砖讗专 讬诪讜转 讛驻住讞 诪诇拽讟 讜拽讜专讗 诪注谞讬谞讜 砖诇 驻住讞 诪讗讬 讛讬讗 讗诪专 专讘 驻驻讗 诪讗驻讜 住讬诪谉

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: 鈥淒raw out [mishkhu] and take your lambs鈥 (Exodus 12:21鈥51); alef for the portion of 鈥淚f [im] you lend money to any of My people鈥 (Exodus 22:24鈥23:19); peh for the portion of 鈥淗ew [pesol] for yourself鈥 (Exodus 34:1鈥26); and vav for the portion 鈥淎nd the Lord spoke [vaydabber]鈥 (Numbers 9:1鈥14).

讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 驻住讞 拽讜专讬谉 讜讬讛讬 讘砖诇讞 讜诪驻讟讬专讬谉 讜讬讚讘专 讚讜讚 讜诇诪讞专 讻诇 讛讘讻讜专 讜诪驻讟讬专讬谉 注讜讚 讛讬讜诐

The baraita continues: On the last Festival day of Passover, they read the portion of 鈥淎nd it came to pass, when Pharaoh let the people go鈥 (Exodus 13:17鈥15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion 鈥淎nd David spoke鈥 (II聽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 鈥淎ll the firstborns鈥 (Deuteronomy 15:19鈥16:17), and they read as the haftara the portion of 鈥淭his very day鈥 (Isaiah 10:32鈥12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.

讗诪专 讗讘讬讬 讜讛讗讬讚谞讗 谞讛讜讙 注诇诪讗 诇诪讬拽专讬 诪砖讱 转讜专讗 拽讚砖 讘讻住驻讗 驻住诇 讘诪讚讘专讗 砖诇讞 讘讜讻专讗

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: 鈥淒raw out and take your lambs鈥 (Exodus 12:21鈥51) and 鈥淎 bull or a sheep鈥 (Leviticus 22:26鈥23:44); 鈥淪anctify to Me all the firstborn鈥 (Exodus 13:1鈥16) and 鈥淚f you lend money to any of My people鈥 (Exodus 22:24鈥23:19); 鈥淗ew for yourself鈥 (Exodus 34:1鈥26) and 鈥淎nd the Lord spoke to Moses in the wilderness of Sinai鈥 (Numbers 9:1鈥14); 鈥淎nd it came to pass, when Pharaoh let the people go鈥 (Exodus 13:17鈥15:26) and 鈥淎ll the firstborns鈥 (Deuteronomy 15:19鈥16:17).

讘注爪专转 砖讘注讛 砖讘讜注讜转 讜诪驻讟讬专讬谉 讘讞讘拽讜拽 讗讞专讬诐 讗讜诪专讬诐 讘讞讚砖 讛砖诇讬砖讬 讜诪驻讟讬专讬谉 讘诪专讻讘讛 讜讛讗讬讚谞讗 讚讗讬讻讗 转专讬 讬讜诪讬 注讘讚讬谞谉 讻转专讜讬讬讛讜 讜讗讬驻讻讗

The baraita continues: On Shavuot they read the portion of 鈥淪even weeks,鈥 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 鈥淚n the third month鈥 (Exodus 19:1鈥20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekiel聽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 鈥淚n the third month,鈥 and on the second day they read the portion of 鈥淪even weeks.鈥

讘专讗砖 讛砖谞讛 讘讞讚砖 讛砖讘讬注讬 讜诪驻讟讬专讬谉 讛讘谉 讬拽讬专 诇讬 讗驻专讬诐 讜讬砖 讗讜诪专讬诐 讜讛壮 驻拽讚 讗转 砖专讛 讜诪驻讟讬专讬谉 讘讞谞讛

The baraita continues: On Rosh HaShana they read the portion of 鈥淥n the seventh month on the first of the month鈥 (Numbers 29:1鈥6) and they read as the haftara 鈥淚s Ephraim My dear son?鈥 (Jeremiah 31:1鈥20), as it contains the verse: 鈥淚 earnestly remember him still,鈥 which recalls God鈥檚 love for His people. And some say that they read 鈥淎nd the Lord visited Sarah鈥 (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聽Samuel 1:1鈥2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.

讜讛讗讬讚谞讗 讚讗讬讻讗 转专讬 讬讜诪讬 讬讜诪讗 拽诪讗 讻讬砖 讗讜诪专讬诐 诇诪讞专 讜讛讗诇讛讬诐 谞住讛 讗转 讗讘专讛诐 讜诪驻讟讬专讬谉 讛讘谉 讬拽讬专

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 鈥淎nd God tested Abraham鈥 (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God鈥檚 judgment, and they read as the haftara 鈥淚s Ephraim My dear son?鈥

讘讬讜诐 讛讻驻讜专讬诐 拽讜专讬谉 讗讞专讬 诪讜转 讜诪驻讟讬专讬谉 讻讬 讻讛 讗诪专 专诐 讜谞砖讗 讜讘诪谞讞讛 拽讜专讬谉 讘注专讬讜转 讜诪驻讟讬专讬谉 讘讬讜谞讛

The baraita continues: On Yom Kippur they read the portion of 鈥淎fter the death鈥 (Leviticus 16), and they read as the haftara the portion of 鈥淔or thus says the High and Lofty One鈥 (Isaiah 57:14鈥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.

讗诪专 专讘讬 讬讜讞谞谉 讻诇 诪拽讜诐 砖讗转讛 诪讜爪讗 讙讘讜专转讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讗转讛 诪讜爪讗 注谞讜讜转谞讜转讜 讚讘专 讝讛 讻转讜讘 讘转讜专讛 讜砖谞讜讬 讘谞讘讬讗讬诐 讜诪砖讜诇砖 讘讻转讜讘讬诐

Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yo岣nan 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.

讻转讜讘 讘转讜专讛 讻讬 讛壮 讗诇讛讬讻诐 讛讜讗 讗诇讛讬 讛讗诇讛讬诐 讜讗讚讜谞讬 讛讗讚讜谞讬诐 讜讻转讬讘 讘转专讬讛 注讜砖讛 诪砖驻讟 讬转讜诐 讜讗诇诪谞讛 砖谞讜讬 讘谞讘讬讗讬诐 讻讛 讗诪专 专诐 讜谞砖讗 砖讜讻谉 注讚 讜拽讚讜砖 讜讙讜壮 讜讻转讬讘 讘转专讬讛 讜讗转 讚讻讗 讜砖驻诇 专讜讞 诪砖讜诇砖 讘讻转讜讘讬诐 讚讻转讬讘 住讜诇讜 诇专讜讻讘 讘注专讘讜转 讘讬讛 砖诪讜 讜讻转讬讘 讘转专讬讛 讗讘讬 讬转讜诪讬诐 讜讚讬讬谉 讗诇诪谞讜转

It is written in the Torah: 鈥淔or the Lord your God is the God of gods and the Lord of lords鈥 (Deuteronomy 10:17), and it is written immediately afterward: 鈥淗e executes the judgment of the fatherless and widow鈥 (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: 鈥淔or thus says the High and Lofty One that inhabits eternity, Whose name is sacred鈥 (Isaiah 57:15), and it is written immediately afterward: 鈥淚n 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鈥 (Isaiah 57:15). It is stated a third time in the Writings, as it is written: 鈥淓xtol Him Who rides upon the clouds, Whose name is the Lord鈥 (Psalms 68:5), and it is written immediately afterward: 鈥淎 father of the fatherless, and a judge of widows鈥 (Psalms 68:6).

讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 拽讜专讬谉 讘驻专砖转 诪讜注讚讜转 砖讘转讜专转 讻讛谞讬诐 讜诪驻讟讬专讬谉 讛谞讛 讬讜诐 讘讗 诇讛壮 讜讛讗讬讚谞讗 讚讗讬讻讗 转专讬 讬讜诪讬 诇诪讞专 诪讬拽专讗 讛讻讬 谞诪讬 拽专讬谞谉 讗驻讟讜专讬 诪讗讬 诪驻讟讬专讬谉 讜讬拽讛诇讜 讗诇 讛诪诇讱 砖诇诪讛

The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26鈥23:44), and they read as the haftara the portion of 鈥淏ehold the day of the Lord comes鈥 (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 鈥淎nd all the men of Israel assembled themselves to King Solomon鈥 (I聽Kings 8:2鈥21), which describes events that took place on the festival of Sukkot.

讜砖讗专 讻诇 讬诪讜转 讛讞讙 拽讜专讬谉 讘拽专讘谞讜转 讛讞讙 讬讜诐 讟讜讘 讛讗讞专讜谉 拽讜专讬谉 讻诇 讛讘讻讜专 诪爪讜转 讜讞讜拽讬诐 讜讘讻讜专 讜诪驻讟讬专讬谉 讜讬讛讬 讻讻诇讜转 砖诇诪讛 诇诪讞专 拽讜专讬谉 讜讝讗转 讛讘专讻讛 讜诪驻讟讬专讬谉 讜讬注诪讚 砖诇诪讛

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 鈥淎ll the firstborns,鈥 starting with the portion of 鈥淵ou shall tithe,鈥 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鈥16:17). And they read as the haftara the portion of 鈥淎nd it was so, that when Solomon had made an end of praying鈥 (I聽Kings 8:54鈥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 鈥淎nd this is the blessing鈥 (Deuteronomy, chapters 33鈥34) until the end of the Torah, and they read as the haftara 鈥淎nd Solomon stood鈥 (I聽Kings 8:22鈥53).

讗诪专 专讘 讛讜谞讗 讗诪专 专讘 砖讘转 砖讞诇 诇讛讬讜转 讘讞讜诇讜 砖诇 诪讜注讚 讘讬谉 讘驻住讞 讘讬谉 讘住讜讻讜转 诪拽专讗 拽专讬谞谉 专讗讛 讗转讛 讗驻讟讜专讬 讘驻住讞 讛注爪诪讜转 讛讬讘砖讜转 讜讘住讜讻讜转 讘讬讜诐 讘讗 讙讜讙

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 鈥淪ee, You say to me鈥 (Exodus 33:12鈥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鈥14), which portrays redemption from servitude, and on Sukkot they read 鈥淎nd it shall come to pass on that day when Gog shall come鈥 (Ezekiel 38:18鈥39:16), which speaks of the future redemption.

讘讞谞讜讻讛 讘谞砖讬讗讬诐 讜诪驻讟讬专讬谉 讘谞专讜转 讚讝讻专讬讛 讜讗讬 诪讬拽诇注讬 砖转讬 砖讘转讜转 拽诪讬讬转讗 讘谞专讜转 讚讝讻专讬讛 讘转专讬讬转讗 讘谞专讜转 砖诇诪讛

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鈥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聽Kings 7:40鈥50), which discusses the lamps in the Temple.

讘驻讜专讬诐 讜讬讘讗 注诪诇拽 讘专讗砖讬 讞讚砖讬诐 讜讘专讗砖讬 讞讚砖讬讻诐 专讗砖 讞讚砖 砖讞诇 诇讛讬讜转 讘砖讘转 诪驻讟讬专讬谉 讜讛讬讛 诪讚讬 讞讚砖 讘讞讚砖讜 讞诇 诇讛讬讜转 讘讗讞讚 讘砖讘转 诪讗转诪讜诇 诪驻讟讬专讬谉 讜讬讗诪专 诇讜 讬讛讜谞转谉 诪讞专 讞讚砖

The baraita continues: On Purim they read the portion of 鈥淎nd Amalek came鈥 (Exodus 17:8鈥16). On the New Moon they read the portion of 鈥淎nd in the beginnings of your month鈥 (Numbers 28:11鈥15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with 鈥淎nd it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Me鈥 (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 鈥淎nd Jonathan said to him: Tomorrow is the New Moon鈥 (I聽Samuel 20:18鈥42), which describes events that took place on the eve of the New Moon.

讗诪专 专讘 讛讜谞讗

Rav Huna said:

专讗砖 讞讚砖 讗讘 砖讞诇 诇讛讬讜转 讘砖讘转 诪驻讟讬专讬谉 讞讚砖讬讻诐 讜诪讜注讚讬讻诐 砖谞讗讛 谞驻砖讬 讛讬讜 注诇讬 诇讟讜专讞 诪讗讬 讛讬讜 注诇讬 诇讟讜专讞 讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讗 讚讬讬谉 诇讛诐 诇讬砖专讗诇 砖讞讜讟讗讬谉 诇驻谞讬 讗诇讗 砖诪讟专讬讞讬谉 讗讜转讬 诇讬讚注 讗讬讝讜 讙讝讬专讛 拽砖讛 讗讘讬讗 注诇讬讛诐

When the New Moon of Av occurs on Shabbat, they read as the haftara the portion that includes the verse 鈥淵our New Moons and your Festivals, My soul hated; they were a burden to Me鈥 (Isaiah 1:14). The Gemara asks: What is the meaning of: 鈥淭hey were a burden to Me鈥? 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.

讘转砖注讛 讘讗讘 讙讜驻讬讛 诪讗讬 诪驻讟专讬谞谉 讗诪专 专讘 讗讬讻讛 讛讬转讛 诇讝讜谞讛 诪拽专讗 诪讗讬 转谞讬讗 讗讞专讬诐 讗讜诪专讬诐 讜讗诐 诇讗 转砖诪注讜 诇讬 专讘讬 谞转谉 讘专 讬讜住祝 讗讜诪专 注讚 讗谞讛 讬谞讗爪讜谞讬 讛注诐 讛讝讛 讜讬砖 讗讜诪专讬诐 注讚 诪转讬 诇注讚讛 讛专注讛 讛讝讗转 讗诪专 讗讘讬讬 讛讗讬讚谞讗 谞讛讜讙 注诇诪讗 诇诪讬拽专讬 讻讬 转讜诇讬讚 讘谞讬诐 讜诪驻讟讬专讬谉 讗住讜祝 讗住讬驻诐

The Gemara asks: On the Ninth of Av itself, what do we read as the haftara? Rav said: The portion containing the verse 鈥淗ow did the faithful city become a harlot?鈥 (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 鈥淏ut if you will not hearken to me鈥 (Leviticus 26:14). Rabbi Natan bar Yosef said: They read the portion containing the verse: 鈥淗ow long will this people provoke me?鈥 (Numbers 14:11). And some say: They read the portion containing the verse: 鈥淗ow long shall I bear with this evil congregation?鈥 (Numbers 14:27). The Gemara comments that Abaye said: Nowadays, everyone is accustomed to read the portion of 鈥淲hen you shall beget children鈥 (Deuteronomy 4:25鈥40), and they read as the haftara the portion of 鈥淚 will utterly consume them鈥 (Jeremiah 8:13鈥9:23).

[讘诪注诪讚讜转] 讘诪注砖讛 讘专讗砖讬转 讜讻讜壮 诪谞讛谞讬 诪讬诇讬 讗诪专 专讘讬 讗诪讬 讗诇诪诇讗 诪注诪讚讜转 诇讗 谞转拽讬讬诪讜 砖诪讬诐 讜讗专抓 砖谞讗诪专 讗诐 诇讗 讘专讬转讬 讬讜诪诐 讜诇讬诇讛 讞讜拽讜转 砖诪讬诐 讜讗专抓 诇讗 砖诪转讬

搂 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: 鈥淲ere it not for My covenant day and night, I would not have set the statutes of heaven and earth鈥 (Jeremiah 33:25). God鈥檚 covenant is referring to the offerings sacrificed in the Temple, which sustain the world.

讜讻转讬讘 讜讬讗诪专 讛壮 讗诇讛讬诐 讘诪讛 讗讚注 讻讬 讗讬专砖谞讛 讗诪专 讗讘专讛诐 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 砖诪讗 讞住 讜砖诇讜诐 讬砖专讗诇 讞讜讟讗讬诐 诇驻谞讬讱 讜讗转讛 注讜砖讛 诇讛诐 讻讚讜专 讛诪讘讜诇 讜讻讚讜专 讛驻诇讙讛 讗诪专 诇讜 诇讗讜

And with regard to Abraham it is written: 鈥淎nd he said, O Lord God, by what shall I know that I shall inherit it?鈥 (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.

讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讘诪讛 讗讚注 讗诪专 诇讜 拽讞讛 诇讬 注讙诇讛 诪砖讜诇砖转 讜讙讜壮 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 转讬谞讞 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 讘讝诪谉 砖讗讬谉 讘讬转 讛诪拽讚砖 拽讬讬诐 诪讛 转讛讗 注诇讬讛诐 讗诪专 诇讜 讻讘专 转拽谞转讬 诇讛诐 住讚专 拽专讘谞讜转 讻诇 讝诪谉 砖拽讜专讗讬谉 讘讛谉 诪注诇讛 讗谞讬 注诇讬讛谉 讻讗讬诇讜 诪拽专讬讘讬谉 诇驻谞讬 拽专讘谉 讜诪讜讞诇 讗谞讬 注诇 讻诇 注讜谞讜转讬讛诐

Abraham then said before Him: Master of the Universe: 鈥淏y what shall I know this?鈥 God said to him: 鈥淭ake Me a heifer of three years old鈥 (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.

讘转注谞讬讜转 讘专讻讜转 讜拽诇诇讜转 讜讗讬谉 诪驻住讬拽讬谉 讘拽诇诇讜转 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讬 讞讬讬讗 讘专 讙诪讚讗 讗诪专 专讘讬 讗住讬 讚讗诪专 拽专讗 诪讜住专 讛壮 讘谞讬 讗诇 转诪讗住

搂 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 岣yya bar Gamda said that Rabbi Asi said: For the verse states: 鈥淢y son, do not despise the chastening of the Lord, nor be weary of His correction鈥 (Proverbs 3:11). If one makes a break in the middle of the curses, it appears as if he loathes rebuke.

专讬砖 诇拽讬砖 讗诪专 诇驻讬 砖讗讬谉 讗讜诪专讬诐 讘专讻讛 注诇 讛驻讜专注谞讜转 讗诇讗 讛讬讻讬 注讘讬讚 转谞讗 讻砖讛讜讗 诪转讞讬诇 诪转讞讬诇 讘驻住讜拽 砖诇驻谞讬讛诐 讜讻砖讛讜讗 诪住讬讬诐 诪住讬讬诐 讘驻住讜拽 砖诇讗讞专讬讛谉

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.

讗诪专 讗讘讬讬 诇讗 砖谞讜 讗诇讗 讘拽诇诇讜转 砖讘转讜专转 讻讛谞讬诐 讗讘诇 拽诇诇讜转 砖讘诪砖谞讛 转讜专讛 驻讜住拽 诪讗讬 讟注诪讗 讛诇诇讜 讘诇砖讜谉 专讘讬诐 讗诪讜专讜转 讜诪砖讛 诪驻讬 讛讙讘讜专讛 讗诪专谉 讜讛诇诇讜 讘诇砖讜谉 讬讞讬讚 讗诪讜专讜转 讜诪砖讛 诪驻讬 注爪诪讜 讗诪专谉

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.

诇讜讬 讘专 讘讜讟讬 讛讜讛 拽专讬 讜拽讗 诪讙诪讙诐 拽诪讬讛 讚专讘 讛讜谞讗 讘讗专讜专讬 讗诪专 诇讜 讗讻谞驻砖讱 诇讗 砖谞讜 讗诇讗 拽诇诇讜转 砖讘转讜专转 讻讛谞讬诐 讗讘诇 砖讘诪砖谞讛 转讜专讛 驻讜住拽

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.

转谞讬讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 注讝专讗 转讬拽谉 诇讛谉 诇讬砖专讗诇 砖讬讛讜 拽讜专讬谉 拽诇诇讜转 砖讘转讜专转 讻讛谞讬诐 拽讜讚诐 注爪专转 讜砖讘诪砖谞讛 转讜专讛 拽讜讚诐 专讗砖 讛砖谞讛 诪讗讬 讟注诪讗 讗诪专 讗讘讬讬 讜讗讬转讬诪讗 专讬砖 诇拽讬砖 讻讚讬 砖转讻诇讛 讛砖谞讛 讜拽诇诇讜转讬讛

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.

讘砖诇诪讗 砖讘诪砖谞讛 转讜专讛 讗讬讻讗 讻讚讬 砖转讻诇讛 砖谞讛 讜拽诇诇讜转讬讛 讗诇讗 砖讘转讜专转 讻讛谞讬诐 讗讟讜 注爪专转 专讗砖 讛砖谞讛 讛讬讗 讗讬谉 注爪专转 谞诪讬 专讗砖 讛砖谞讛 讛讬讗 讚转谞谉 讜讘注爪专转 注诇 驻讬专讜转 讛讗讬诇谉

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.

转谞讬讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讗诐 讬讗诪专讜 诇讱 讝拽谞讬诐 住转讜专 讜讬诇讚讬诐 讘谞讛 住转讜专 讜讗诇 转讘谞讛 诪驻谞讬 砖住转讬专转 讝拽谞讬诐 讘谞讬谉 讜讘谞讬谉 谞注专讬诐 住转讬专讛 讜住讬诪谉 诇讚讘专 专讞讘注诐 讘谉 砖诇诪讛

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.

转谞讜 专讘谞谉 诪拽讜诐 砖诪驻住讬拽讬谉 讘砖讘转 砖讞专讬转 砖诐 拽讜专讬谉 讘诪谞讞讛 讘诪谞讞讛 砖诐 拽讜专讬谉 讘砖谞讬 讘砖谞讬 砖诐 拽讜专讬谉 讘讞诪讬砖讬 讘讞诪讬砖讬 砖诐 拽讜专讬谉 诇砖讘转 讛讘讗讛 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 诪拽讜诐 砖诪驻住讬拽讬谉 讘砖讘转 砖讞专讬转 砖诐 拽讜专讬谉 讘诪谞讞讛 讜讘砖谞讬 讜讘讞诪讬砖讬 讜诇砖讘转 讛讘讗讛

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.

讗诪专 专讘讬 讝讬专讗 讛诇讻讛 诪拽讜诐 砖诪驻住讬拽讬谉 讘砖讘转 砖讞专讬转 砖诐 拽讜专讬谉 讘诪谞讞讛 讜讘砖谞讬 讜讘讞诪讬砖讬 讜诇砖讘转 讛讘讗讛 讜诇讬诪讗 讛诇讻讛 讻专讘讬 讬讛讜讚讛

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?

This month鈥檚 shiurim are dedicated by Efrat Arnold in loving memory of Joshua Carr, Yehoshua Aryeh Leib ben Yonatan Chaim and Malka Esther HaCohen.

And by Tova and David Kestenbaum in honor of their children and grandchildren.

This month's shiurim are dedicated聽by Jordana and Kalman Schoor on behalf of their daughter Daria who is learning Masechet Megilla for her bat mitzvah. Mazal tov Daria!

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Megillah: 24-32 + Siyum – Daf Yomi One Week at a Time

We will continue to learn about the laws of Torah reading. We will also learn the laws for the Blessings...

Megillah 31

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Megillah 31

讘专讻讜转 讜拽诇诇讜转 讗讬谉 诪驻住讬拽讬谉 讘拽诇诇讜转 讗诇讗 讗讞讚 拽讜专讗 讗转 讻讜诇谉

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.

讘砖谞讬 讜讘讞诪讬砖讬 讘砖讘转 讘诪谞讞讛 拽讜专讬谉 讻住讚专谉 讜讗讬谉 注讜诇讬诐 诇讛诐 诪谉 讛讞砖讘讜谉

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.

砖谞讗诪专 讜讬讚讘专 诪砖讛 讗转 诪讜注讚讬 讛壮 讗诇 讘谞讬 讬砖专讗诇 诪爪讜转谉 砖讬讛讜 拽讜专讬谉 讻诇 讗讞讚 讜讗讞讚 讘讝诪谞讜

On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: 鈥淎nd Moses declared to the children of Israel the appointed seasons of the Lord鈥 (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.

讙诪壮 转谞讜 专讘谞谉 讘驻住讞 拽讜专讬谉 讘驻专砖转 诪讜注讚讜转 讜诪驻讟讬专讬谉 讘驻住讞 讙诇讙诇 讜讛讗讬讚谞讗 讚讗讬讻讗 转专讬 讬讜诪讬 讬讜诪讗 拽诪讗 讘驻住讞 讙诇讙诇 讜诇诪讞专 讘驻住讞 讬讗砖讬讛讜

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鈥23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2鈥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聽Kings 23).

讜砖讗专 讬诪讜转 讛驻住讞 诪诇拽讟 讜拽讜专讗 诪注谞讬谞讜 砖诇 驻住讞 诪讗讬 讛讬讗 讗诪专 专讘 驻驻讗 诪讗驻讜 住讬诪谉

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: 鈥淒raw out [mishkhu] and take your lambs鈥 (Exodus 12:21鈥51); alef for the portion of 鈥淚f [im] you lend money to any of My people鈥 (Exodus 22:24鈥23:19); peh for the portion of 鈥淗ew [pesol] for yourself鈥 (Exodus 34:1鈥26); and vav for the portion 鈥淎nd the Lord spoke [vaydabber]鈥 (Numbers 9:1鈥14).

讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 驻住讞 拽讜专讬谉 讜讬讛讬 讘砖诇讞 讜诪驻讟讬专讬谉 讜讬讚讘专 讚讜讚 讜诇诪讞专 讻诇 讛讘讻讜专 讜诪驻讟讬专讬谉 注讜讚 讛讬讜诐

The baraita continues: On the last Festival day of Passover, they read the portion of 鈥淎nd it came to pass, when Pharaoh let the people go鈥 (Exodus 13:17鈥15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion 鈥淎nd David spoke鈥 (II聽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 鈥淎ll the firstborns鈥 (Deuteronomy 15:19鈥16:17), and they read as the haftara the portion of 鈥淭his very day鈥 (Isaiah 10:32鈥12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.

讗诪专 讗讘讬讬 讜讛讗讬讚谞讗 谞讛讜讙 注诇诪讗 诇诪讬拽专讬 诪砖讱 转讜专讗 拽讚砖 讘讻住驻讗 驻住诇 讘诪讚讘专讗 砖诇讞 讘讜讻专讗

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: 鈥淒raw out and take your lambs鈥 (Exodus 12:21鈥51) and 鈥淎 bull or a sheep鈥 (Leviticus 22:26鈥23:44); 鈥淪anctify to Me all the firstborn鈥 (Exodus 13:1鈥16) and 鈥淚f you lend money to any of My people鈥 (Exodus 22:24鈥23:19); 鈥淗ew for yourself鈥 (Exodus 34:1鈥26) and 鈥淎nd the Lord spoke to Moses in the wilderness of Sinai鈥 (Numbers 9:1鈥14); 鈥淎nd it came to pass, when Pharaoh let the people go鈥 (Exodus 13:17鈥15:26) and 鈥淎ll the firstborns鈥 (Deuteronomy 15:19鈥16:17).

讘注爪专转 砖讘注讛 砖讘讜注讜转 讜诪驻讟讬专讬谉 讘讞讘拽讜拽 讗讞专讬诐 讗讜诪专讬诐 讘讞讚砖 讛砖诇讬砖讬 讜诪驻讟讬专讬谉 讘诪专讻讘讛 讜讛讗讬讚谞讗 讚讗讬讻讗 转专讬 讬讜诪讬 注讘讚讬谞谉 讻转专讜讬讬讛讜 讜讗讬驻讻讗

The baraita continues: On Shavuot they read the portion of 鈥淪even weeks,鈥 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 鈥淚n the third month鈥 (Exodus 19:1鈥20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekiel聽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 鈥淚n the third month,鈥 and on the second day they read the portion of 鈥淪even weeks.鈥

讘专讗砖 讛砖谞讛 讘讞讚砖 讛砖讘讬注讬 讜诪驻讟讬专讬谉 讛讘谉 讬拽讬专 诇讬 讗驻专讬诐 讜讬砖 讗讜诪专讬诐 讜讛壮 驻拽讚 讗转 砖专讛 讜诪驻讟讬专讬谉 讘讞谞讛

The baraita continues: On Rosh HaShana they read the portion of 鈥淥n the seventh month on the first of the month鈥 (Numbers 29:1鈥6) and they read as the haftara 鈥淚s Ephraim My dear son?鈥 (Jeremiah 31:1鈥20), as it contains the verse: 鈥淚 earnestly remember him still,鈥 which recalls God鈥檚 love for His people. And some say that they read 鈥淎nd the Lord visited Sarah鈥 (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聽Samuel 1:1鈥2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.

讜讛讗讬讚谞讗 讚讗讬讻讗 转专讬 讬讜诪讬 讬讜诪讗 拽诪讗 讻讬砖 讗讜诪专讬诐 诇诪讞专 讜讛讗诇讛讬诐 谞住讛 讗转 讗讘专讛诐 讜诪驻讟讬专讬谉 讛讘谉 讬拽讬专

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 鈥淎nd God tested Abraham鈥 (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God鈥檚 judgment, and they read as the haftara 鈥淚s Ephraim My dear son?鈥

讘讬讜诐 讛讻驻讜专讬诐 拽讜专讬谉 讗讞专讬 诪讜转 讜诪驻讟讬专讬谉 讻讬 讻讛 讗诪专 专诐 讜谞砖讗 讜讘诪谞讞讛 拽讜专讬谉 讘注专讬讜转 讜诪驻讟讬专讬谉 讘讬讜谞讛

The baraita continues: On Yom Kippur they read the portion of 鈥淎fter the death鈥 (Leviticus 16), and they read as the haftara the portion of 鈥淔or thus says the High and Lofty One鈥 (Isaiah 57:14鈥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.

讗诪专 专讘讬 讬讜讞谞谉 讻诇 诪拽讜诐 砖讗转讛 诪讜爪讗 讙讘讜专转讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讗转讛 诪讜爪讗 注谞讜讜转谞讜转讜 讚讘专 讝讛 讻转讜讘 讘转讜专讛 讜砖谞讜讬 讘谞讘讬讗讬诐 讜诪砖讜诇砖 讘讻转讜讘讬诐

Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yo岣nan 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.

讻转讜讘 讘转讜专讛 讻讬 讛壮 讗诇讛讬讻诐 讛讜讗 讗诇讛讬 讛讗诇讛讬诐 讜讗讚讜谞讬 讛讗讚讜谞讬诐 讜讻转讬讘 讘转专讬讛 注讜砖讛 诪砖驻讟 讬转讜诐 讜讗诇诪谞讛 砖谞讜讬 讘谞讘讬讗讬诐 讻讛 讗诪专 专诐 讜谞砖讗 砖讜讻谉 注讚 讜拽讚讜砖 讜讙讜壮 讜讻转讬讘 讘转专讬讛 讜讗转 讚讻讗 讜砖驻诇 专讜讞 诪砖讜诇砖 讘讻转讜讘讬诐 讚讻转讬讘 住讜诇讜 诇专讜讻讘 讘注专讘讜转 讘讬讛 砖诪讜 讜讻转讬讘 讘转专讬讛 讗讘讬 讬转讜诪讬诐 讜讚讬讬谉 讗诇诪谞讜转

It is written in the Torah: 鈥淔or the Lord your God is the God of gods and the Lord of lords鈥 (Deuteronomy 10:17), and it is written immediately afterward: 鈥淗e executes the judgment of the fatherless and widow鈥 (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: 鈥淔or thus says the High and Lofty One that inhabits eternity, Whose name is sacred鈥 (Isaiah 57:15), and it is written immediately afterward: 鈥淚n 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鈥 (Isaiah 57:15). It is stated a third time in the Writings, as it is written: 鈥淓xtol Him Who rides upon the clouds, Whose name is the Lord鈥 (Psalms 68:5), and it is written immediately afterward: 鈥淎 father of the fatherless, and a judge of widows鈥 (Psalms 68:6).

讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 拽讜专讬谉 讘驻专砖转 诪讜注讚讜转 砖讘转讜专转 讻讛谞讬诐 讜诪驻讟讬专讬谉 讛谞讛 讬讜诐 讘讗 诇讛壮 讜讛讗讬讚谞讗 讚讗讬讻讗 转专讬 讬讜诪讬 诇诪讞专 诪讬拽专讗 讛讻讬 谞诪讬 拽专讬谞谉 讗驻讟讜专讬 诪讗讬 诪驻讟讬专讬谉 讜讬拽讛诇讜 讗诇 讛诪诇讱 砖诇诪讛

The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26鈥23:44), and they read as the haftara the portion of 鈥淏ehold the day of the Lord comes鈥 (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 鈥淎nd all the men of Israel assembled themselves to King Solomon鈥 (I聽Kings 8:2鈥21), which describes events that took place on the festival of Sukkot.

讜砖讗专 讻诇 讬诪讜转 讛讞讙 拽讜专讬谉 讘拽专讘谞讜转 讛讞讙 讬讜诐 讟讜讘 讛讗讞专讜谉 拽讜专讬谉 讻诇 讛讘讻讜专 诪爪讜转 讜讞讜拽讬诐 讜讘讻讜专 讜诪驻讟讬专讬谉 讜讬讛讬 讻讻诇讜转 砖诇诪讛 诇诪讞专 拽讜专讬谉 讜讝讗转 讛讘专讻讛 讜诪驻讟讬专讬谉 讜讬注诪讚 砖诇诪讛

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 鈥淎ll the firstborns,鈥 starting with the portion of 鈥淵ou shall tithe,鈥 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鈥16:17). And they read as the haftara the portion of 鈥淎nd it was so, that when Solomon had made an end of praying鈥 (I聽Kings 8:54鈥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 鈥淎nd this is the blessing鈥 (Deuteronomy, chapters 33鈥34) until the end of the Torah, and they read as the haftara 鈥淎nd Solomon stood鈥 (I聽Kings 8:22鈥53).

讗诪专 专讘 讛讜谞讗 讗诪专 专讘 砖讘转 砖讞诇 诇讛讬讜转 讘讞讜诇讜 砖诇 诪讜注讚 讘讬谉 讘驻住讞 讘讬谉 讘住讜讻讜转 诪拽专讗 拽专讬谞谉 专讗讛 讗转讛 讗驻讟讜专讬 讘驻住讞 讛注爪诪讜转 讛讬讘砖讜转 讜讘住讜讻讜转 讘讬讜诐 讘讗 讙讜讙

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 鈥淪ee, You say to me鈥 (Exodus 33:12鈥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鈥14), which portrays redemption from servitude, and on Sukkot they read 鈥淎nd it shall come to pass on that day when Gog shall come鈥 (Ezekiel 38:18鈥39:16), which speaks of the future redemption.

讘讞谞讜讻讛 讘谞砖讬讗讬诐 讜诪驻讟讬专讬谉 讘谞专讜转 讚讝讻专讬讛 讜讗讬 诪讬拽诇注讬 砖转讬 砖讘转讜转 拽诪讬讬转讗 讘谞专讜转 讚讝讻专讬讛 讘转专讬讬转讗 讘谞专讜转 砖诇诪讛

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鈥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聽Kings 7:40鈥50), which discusses the lamps in the Temple.

讘驻讜专讬诐 讜讬讘讗 注诪诇拽 讘专讗砖讬 讞讚砖讬诐 讜讘专讗砖讬 讞讚砖讬讻诐 专讗砖 讞讚砖 砖讞诇 诇讛讬讜转 讘砖讘转 诪驻讟讬专讬谉 讜讛讬讛 诪讚讬 讞讚砖 讘讞讚砖讜 讞诇 诇讛讬讜转 讘讗讞讚 讘砖讘转 诪讗转诪讜诇 诪驻讟讬专讬谉 讜讬讗诪专 诇讜 讬讛讜谞转谉 诪讞专 讞讚砖

The baraita continues: On Purim they read the portion of 鈥淎nd Amalek came鈥 (Exodus 17:8鈥16). On the New Moon they read the portion of 鈥淎nd in the beginnings of your month鈥 (Numbers 28:11鈥15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with 鈥淎nd it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Me鈥 (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 鈥淎nd Jonathan said to him: Tomorrow is the New Moon鈥 (I聽Samuel 20:18鈥42), which describes events that took place on the eve of the New Moon.

讗诪专 专讘 讛讜谞讗

Rav Huna said:

专讗砖 讞讚砖 讗讘 砖讞诇 诇讛讬讜转 讘砖讘转 诪驻讟讬专讬谉 讞讚砖讬讻诐 讜诪讜注讚讬讻诐 砖谞讗讛 谞驻砖讬 讛讬讜 注诇讬 诇讟讜专讞 诪讗讬 讛讬讜 注诇讬 诇讟讜专讞 讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讗 讚讬讬谉 诇讛诐 诇讬砖专讗诇 砖讞讜讟讗讬谉 诇驻谞讬 讗诇讗 砖诪讟专讬讞讬谉 讗讜转讬 诇讬讚注 讗讬讝讜 讙讝讬专讛 拽砖讛 讗讘讬讗 注诇讬讛诐

When the New Moon of Av occurs on Shabbat, they read as the haftara the portion that includes the verse 鈥淵our New Moons and your Festivals, My soul hated; they were a burden to Me鈥 (Isaiah 1:14). The Gemara asks: What is the meaning of: 鈥淭hey were a burden to Me鈥? 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.

讘转砖注讛 讘讗讘 讙讜驻讬讛 诪讗讬 诪驻讟专讬谞谉 讗诪专 专讘 讗讬讻讛 讛讬转讛 诇讝讜谞讛 诪拽专讗 诪讗讬 转谞讬讗 讗讞专讬诐 讗讜诪专讬诐 讜讗诐 诇讗 转砖诪注讜 诇讬 专讘讬 谞转谉 讘专 讬讜住祝 讗讜诪专 注讚 讗谞讛 讬谞讗爪讜谞讬 讛注诐 讛讝讛 讜讬砖 讗讜诪专讬诐 注讚 诪转讬 诇注讚讛 讛专注讛 讛讝讗转 讗诪专 讗讘讬讬 讛讗讬讚谞讗 谞讛讜讙 注诇诪讗 诇诪讬拽专讬 讻讬 转讜诇讬讚 讘谞讬诐 讜诪驻讟讬专讬谉 讗住讜祝 讗住讬驻诐

The Gemara asks: On the Ninth of Av itself, what do we read as the haftara? Rav said: The portion containing the verse 鈥淗ow did the faithful city become a harlot?鈥 (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 鈥淏ut if you will not hearken to me鈥 (Leviticus 26:14). Rabbi Natan bar Yosef said: They read the portion containing the verse: 鈥淗ow long will this people provoke me?鈥 (Numbers 14:11). And some say: They read the portion containing the verse: 鈥淗ow long shall I bear with this evil congregation?鈥 (Numbers 14:27). The Gemara comments that Abaye said: Nowadays, everyone is accustomed to read the portion of 鈥淲hen you shall beget children鈥 (Deuteronomy 4:25鈥40), and they read as the haftara the portion of 鈥淚 will utterly consume them鈥 (Jeremiah 8:13鈥9:23).

[讘诪注诪讚讜转] 讘诪注砖讛 讘专讗砖讬转 讜讻讜壮 诪谞讛谞讬 诪讬诇讬 讗诪专 专讘讬 讗诪讬 讗诇诪诇讗 诪注诪讚讜转 诇讗 谞转拽讬讬诪讜 砖诪讬诐 讜讗专抓 砖谞讗诪专 讗诐 诇讗 讘专讬转讬 讬讜诪诐 讜诇讬诇讛 讞讜拽讜转 砖诪讬诐 讜讗专抓 诇讗 砖诪转讬

搂 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: 鈥淲ere it not for My covenant day and night, I would not have set the statutes of heaven and earth鈥 (Jeremiah 33:25). God鈥檚 covenant is referring to the offerings sacrificed in the Temple, which sustain the world.

讜讻转讬讘 讜讬讗诪专 讛壮 讗诇讛讬诐 讘诪讛 讗讚注 讻讬 讗讬专砖谞讛 讗诪专 讗讘专讛诐 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 砖诪讗 讞住 讜砖诇讜诐 讬砖专讗诇 讞讜讟讗讬诐 诇驻谞讬讱 讜讗转讛 注讜砖讛 诇讛诐 讻讚讜专 讛诪讘讜诇 讜讻讚讜专 讛驻诇讙讛 讗诪专 诇讜 诇讗讜

And with regard to Abraham it is written: 鈥淎nd he said, O Lord God, by what shall I know that I shall inherit it?鈥 (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.

讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讘诪讛 讗讚注 讗诪专 诇讜 拽讞讛 诇讬 注讙诇讛 诪砖讜诇砖转 讜讙讜壮 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 转讬谞讞 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 讘讝诪谉 砖讗讬谉 讘讬转 讛诪拽讚砖 拽讬讬诐 诪讛 转讛讗 注诇讬讛诐 讗诪专 诇讜 讻讘专 转拽谞转讬 诇讛诐 住讚专 拽专讘谞讜转 讻诇 讝诪谉 砖拽讜专讗讬谉 讘讛谉 诪注诇讛 讗谞讬 注诇讬讛谉 讻讗讬诇讜 诪拽专讬讘讬谉 诇驻谞讬 拽专讘谉 讜诪讜讞诇 讗谞讬 注诇 讻诇 注讜谞讜转讬讛诐

Abraham then said before Him: Master of the Universe: 鈥淏y what shall I know this?鈥 God said to him: 鈥淭ake Me a heifer of three years old鈥 (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.

讘转注谞讬讜转 讘专讻讜转 讜拽诇诇讜转 讜讗讬谉 诪驻住讬拽讬谉 讘拽诇诇讜转 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讬 讞讬讬讗 讘专 讙诪讚讗 讗诪专 专讘讬 讗住讬 讚讗诪专 拽专讗 诪讜住专 讛壮 讘谞讬 讗诇 转诪讗住

搂 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 岣yya bar Gamda said that Rabbi Asi said: For the verse states: 鈥淢y son, do not despise the chastening of the Lord, nor be weary of His correction鈥 (Proverbs 3:11). If one makes a break in the middle of the curses, it appears as if he loathes rebuke.

专讬砖 诇拽讬砖 讗诪专 诇驻讬 砖讗讬谉 讗讜诪专讬诐 讘专讻讛 注诇 讛驻讜专注谞讜转 讗诇讗 讛讬讻讬 注讘讬讚 转谞讗 讻砖讛讜讗 诪转讞讬诇 诪转讞讬诇 讘驻住讜拽 砖诇驻谞讬讛诐 讜讻砖讛讜讗 诪住讬讬诐 诪住讬讬诐 讘驻住讜拽 砖诇讗讞专讬讛谉

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.

讗诪专 讗讘讬讬 诇讗 砖谞讜 讗诇讗 讘拽诇诇讜转 砖讘转讜专转 讻讛谞讬诐 讗讘诇 拽诇诇讜转 砖讘诪砖谞讛 转讜专讛 驻讜住拽 诪讗讬 讟注诪讗 讛诇诇讜 讘诇砖讜谉 专讘讬诐 讗诪讜专讜转 讜诪砖讛 诪驻讬 讛讙讘讜专讛 讗诪专谉 讜讛诇诇讜 讘诇砖讜谉 讬讞讬讚 讗诪讜专讜转 讜诪砖讛 诪驻讬 注爪诪讜 讗诪专谉

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.

诇讜讬 讘专 讘讜讟讬 讛讜讛 拽专讬 讜拽讗 诪讙诪讙诐 拽诪讬讛 讚专讘 讛讜谞讗 讘讗专讜专讬 讗诪专 诇讜 讗讻谞驻砖讱 诇讗 砖谞讜 讗诇讗 拽诇诇讜转 砖讘转讜专转 讻讛谞讬诐 讗讘诇 砖讘诪砖谞讛 转讜专讛 驻讜住拽

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.

转谞讬讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 注讝专讗 转讬拽谉 诇讛谉 诇讬砖专讗诇 砖讬讛讜 拽讜专讬谉 拽诇诇讜转 砖讘转讜专转 讻讛谞讬诐 拽讜讚诐 注爪专转 讜砖讘诪砖谞讛 转讜专讛 拽讜讚诐 专讗砖 讛砖谞讛 诪讗讬 讟注诪讗 讗诪专 讗讘讬讬 讜讗讬转讬诪讗 专讬砖 诇拽讬砖 讻讚讬 砖转讻诇讛 讛砖谞讛 讜拽诇诇讜转讬讛

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.

讘砖诇诪讗 砖讘诪砖谞讛 转讜专讛 讗讬讻讗 讻讚讬 砖转讻诇讛 砖谞讛 讜拽诇诇讜转讬讛 讗诇讗 砖讘转讜专转 讻讛谞讬诐 讗讟讜 注爪专转 专讗砖 讛砖谞讛 讛讬讗 讗讬谉 注爪专转 谞诪讬 专讗砖 讛砖谞讛 讛讬讗 讚转谞谉 讜讘注爪专转 注诇 驻讬专讜转 讛讗讬诇谉

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.

转谞讬讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讗诐 讬讗诪专讜 诇讱 讝拽谞讬诐 住转讜专 讜讬诇讚讬诐 讘谞讛 住转讜专 讜讗诇 转讘谞讛 诪驻谞讬 砖住转讬专转 讝拽谞讬诐 讘谞讬谉 讜讘谞讬谉 谞注专讬诐 住转讬专讛 讜住讬诪谉 诇讚讘专 专讞讘注诐 讘谉 砖诇诪讛

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.

转谞讜 专讘谞谉 诪拽讜诐 砖诪驻住讬拽讬谉 讘砖讘转 砖讞专讬转 砖诐 拽讜专讬谉 讘诪谞讞讛 讘诪谞讞讛 砖诐 拽讜专讬谉 讘砖谞讬 讘砖谞讬 砖诐 拽讜专讬谉 讘讞诪讬砖讬 讘讞诪讬砖讬 砖诐 拽讜专讬谉 诇砖讘转 讛讘讗讛 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 诪拽讜诐 砖诪驻住讬拽讬谉 讘砖讘转 砖讞专讬转 砖诐 拽讜专讬谉 讘诪谞讞讛 讜讘砖谞讬 讜讘讞诪讬砖讬 讜诇砖讘转 讛讘讗讛

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.

讗诪专 专讘讬 讝讬专讗 讛诇讻讛 诪拽讜诐 砖诪驻住讬拽讬谉 讘砖讘转 砖讞专讬转 砖诐 拽讜专讬谉 讘诪谞讞讛 讜讘砖谞讬 讜讘讞诪讬砖讬 讜诇砖讘转 讛讘讗讛 讜诇讬诪讗 讛诇讻讛 讻专讘讬 讬讛讜讚讛

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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