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Today's Daf Yomi

January 12, 2022 | ื™ืณ ื‘ืฉื‘ื˜ ืชืฉืคืดื‘

This monthโ€™s 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.ย 

  • This month's learning is sponsored by the Hadran Women of Silver Spring in memory of Nicki Toys, Nechama bat Shmuel Tzadok.

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

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

Megillah 31

Todayโ€™s daf is dedicated by Linda Freedman, Sheila Strulowitz, Gwen Lerner, her 9 grandchildren and 28 great grandchildren for Thelma Pultman 95th birthday. โ€œWe wish you the happiest of birthdays and many more to come. All our love from your family. You have created a beautiful legacy.โ€

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.

ื‘ืจื›ื•ืช ื•ืงืœืœื•ืช ืื™ืŸ ืžืคืกื™ืงื™ืŸ ื‘ืงืœืœื•ืช ืืœื ืื—ื“ ืงื•ืจื ืืช ื›ื•ืœืŸ

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.

ื‘ืฉื ื™ ื•ื‘ื—ืžื™ืฉื™ ื‘ืฉื‘ืช ื‘ืžื ื—ื” ืงื•ืจื™ืŸ ื›ืกื“ืจืŸ ื•ืื™ืŸ ืขื•ืœื™ื ืœื”ื ืžืŸ ื”ื—ืฉื‘ื•ืŸ

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.

ืฉื ืืžืจ ื•ื™ื“ื‘ืจ ืžืฉื” ืืช ืžื•ืขื“ื™ ื”ืณ ืืœ ื‘ื ื™ ื™ืฉืจืืœ ืžืฆื•ืชืŸ ืฉื™ื”ื• ืงื•ืจื™ืŸ ื›ืœ ืื—ื“ ื•ืื—ื“ ื‘ื–ืžื ื•

On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: โ€œAnd Moses declared to the children of Israel the appointed seasons of the Lordโ€ (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.

ื’ืžืณ ืชื ื• ืจื‘ื ืŸ ื‘ืคืกื— ืงื•ืจื™ืŸ ื‘ืคืจืฉืช ืžื•ืขื“ื•ืช ื•ืžืคื˜ื™ืจื™ืŸ ื‘ืคืกื— ื’ืœื’ืœ ื•ื”ืื™ื“ื ื ื“ืื™ื›ื ืชืจื™ ื™ื•ืžื™ ื™ื•ืžื ืงืžื ื‘ืคืกื— ื’ืœื’ืœ ื•ืœืžื—ืจ ื‘ืคืกื— ื™ืืฉื™ื”ื•

GEMARA: The Sages taught in a baraita: On the first day of Passover, the congregation reads from the portion of the Festivals (Leviticus 22:26โ€“23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2โ€“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 (IIย Kings 23).

ื•ืฉืืจ ื™ืžื•ืช ื”ืคืกื— ืžืœืงื˜ ื•ืงื•ืจื ืžืขื ื™ื ื• ืฉืœ ืคืกื— ืžืื™ ื”ื™ื ืืžืจ ืจื‘ ืคืคื ืžืืคื• ืกื™ืžืŸ

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: โ€œDraw out [mishkhu] and take your lambsโ€ (Exodus 12:21โ€“51); alef for the portion of โ€œIf [im] you lend money to any of My peopleโ€ (Exodus 22:24โ€“23:19); peh for the portion of โ€œHew [pesol] for yourselfโ€ (Exodus 34:1โ€“26); and vav for the portion โ€œAnd the Lord spoke [vaydabber]โ€ (Numbers 9:1โ€“14).

ื™ื•ื ื˜ื•ื‘ ื”ืื—ืจื•ืŸ ืฉืœ ืคืกื— ืงื•ืจื™ืŸ ื•ื™ื”ื™ ื‘ืฉืœื— ื•ืžืคื˜ื™ืจื™ืŸ ื•ื™ื“ื‘ืจ ื“ื•ื“ ื•ืœืžื—ืจ ื›ืœ ื”ื‘ื›ื•ืจ ื•ืžืคื˜ื™ืจื™ืŸ ืขื•ื“ ื”ื™ื•ื

The baraita continues: On the last Festival day of Passover, they read the portion of โ€œAnd it came to pass, when Pharaoh let the people goโ€ (Exodus 13:17โ€“15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion โ€œAnd David spokeโ€ (IIย 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 โ€œAll the firstbornsโ€ (Deuteronomy 15:19โ€“16:17), and they read as the haftara the portion of โ€œThis very dayโ€ (Isaiah 10:32โ€“12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.

ืืžืจ ืื‘ื™ื™ ื•ื”ืื™ื“ื ื ื ื”ื•ื’ ืขืœืžื ืœืžื™ืงืจื™ ืžืฉืš ืชื•ืจื ืงื“ืฉ ื‘ื›ืกืคื ืคืกืœ ื‘ืžื“ื‘ืจื ืฉืœื— ื‘ื•ื›ืจื

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: โ€œDraw out and take your lambsโ€ (Exodus 12:21โ€“51) and โ€œA bull or a sheepโ€ (Leviticus 22:26โ€“23:44); โ€œSanctify to Me all the firstbornโ€ (Exodus 13:1โ€“16) and โ€œIf you lend money to any of My peopleโ€ (Exodus 22:24โ€“23:19); โ€œHew for yourselfโ€ (Exodus 34:1โ€“26) and โ€œAnd the Lord spoke to Moses in the wilderness of Sinaiโ€ (Numbers 9:1โ€“14); โ€œAnd it came to pass, when Pharaoh let the people goโ€ (Exodus 13:17โ€“15:26) and โ€œAll the firstbornsโ€ (Deuteronomy 15:19โ€“16:17).

ื‘ืขืฆืจืช ืฉื‘ืขื” ืฉื‘ื•ืขื•ืช ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื—ื‘ืงื•ืง ืื—ืจื™ื ืื•ืžืจื™ื ื‘ื—ื“ืฉ ื”ืฉืœื™ืฉื™ ื•ืžืคื˜ื™ืจื™ืŸ ื‘ืžืจื›ื‘ื” ื•ื”ืื™ื“ื ื ื“ืื™ื›ื ืชืจื™ ื™ื•ืžื™ ืขื‘ื“ื™ื ืŸ ื›ืชืจื•ื™ื™ื”ื• ื•ืื™ืคื›ื

The baraita continues: On Shavuot they read the portion of โ€œSeven weeks,โ€ 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 โ€œIn the third monthโ€ (Exodus 19:1โ€“20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekielย 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 โ€œIn the third month,โ€ and on the second day they read the portion of โ€œSeven weeks.โ€

ื‘ืจืืฉ ื”ืฉื ื” ื‘ื—ื“ืฉ ื”ืฉื‘ื™ืขื™ ื•ืžืคื˜ื™ืจื™ืŸ ื”ื‘ืŸ ื™ืงื™ืจ ืœื™ ืืคืจื™ื ื•ื™ืฉ ืื•ืžืจื™ื ื•ื”ืณ ืคืงื“ ืืช ืฉืจื” ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื—ื ื”

The baraita continues: On Rosh HaShana they read the portion of โ€œOn the seventh month on the first of the monthโ€ (Numbers 29:1โ€“6) and they read as the haftara โ€œIs Ephraim My dear son?โ€ (Jeremiah 31:1โ€“20), as it contains the verse: โ€œI earnestly remember him still,โ€ which recalls Godโ€™s love for His people. And some say that they read โ€œAnd the Lord visited Sarahโ€ (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 (Iย Samuel 1:1โ€“2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.

ื•ื”ืื™ื“ื ื ื“ืื™ื›ื ืชืจื™ ื™ื•ืžื™ ื™ื•ืžื ืงืžื ื›ื™ืฉ ืื•ืžืจื™ื ืœืžื—ืจ ื•ื”ืืœื”ื™ื ื ืกื” ืืช ืื‘ืจื”ื ื•ืžืคื˜ื™ืจื™ืŸ ื”ื‘ืŸ ื™ืงื™ืจ

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 โ€œAnd God tested Abrahamโ€ (Genesis 22), in order to mention the merit of the binding of Isaac on the day of Godโ€™s judgment, and they read as the haftara โ€œIs Ephraim My dear son?โ€

ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื ืงื•ืจื™ืŸ ืื—ืจื™ ืžื•ืช ื•ืžืคื˜ื™ืจื™ืŸ ื›ื™ ื›ื” ืืžืจ ืจื ื•ื ืฉื ื•ื‘ืžื ื—ื” ืงื•ืจื™ืŸ ื‘ืขืจื™ื•ืช ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื™ื•ื ื”

The baraita continues: On Yom Kippur they read the portion of โ€œAfter the deathโ€ (Leviticus 16), and they read as the haftara the portion of โ€œFor thus says the High and Lofty Oneโ€ (Isaiah 57:14โ€“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.

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื›ืœ ืžืงื•ื ืฉืืชื” ืžื•ืฆื ื’ื‘ื•ืจืชื• ืฉืœ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืืชื” ืžื•ืฆื ืขื ื•ื•ืชื ื•ืชื• ื“ื‘ืจ ื–ื” ื›ืชื•ื‘ ื‘ืชื•ืจื” ื•ืฉื ื•ื™ ื‘ื ื‘ื™ืื™ื ื•ืžืฉื•ืœืฉ ื‘ื›ืชื•ื‘ื™ื

Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoแธฅanan 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.

ื›ืชื•ื‘ ื‘ืชื•ืจื” ื›ื™ ื”ืณ ืืœื”ื™ื›ื ื”ื•ื ืืœื”ื™ ื”ืืœื”ื™ื ื•ืื“ื•ื ื™ ื”ืื“ื•ื ื™ื ื•ื›ืชื™ื‘ ื‘ืชืจื™ื” ืขื•ืฉื” ืžืฉืคื˜ ื™ืชื•ื ื•ืืœืžื ื” ืฉื ื•ื™ ื‘ื ื‘ื™ืื™ื ื›ื” ืืžืจ ืจื ื•ื ืฉื ืฉื•ื›ืŸ ืขื“ ื•ืงื“ื•ืฉ ื•ื’ื•ืณ ื•ื›ืชื™ื‘ ื‘ืชืจื™ื” ื•ืืช ื“ื›ื ื•ืฉืคืœ ืจื•ื— ืžืฉื•ืœืฉ ื‘ื›ืชื•ื‘ื™ื ื“ื›ืชื™ื‘ ืกื•ืœื• ืœืจื•ื›ื‘ ื‘ืขืจื‘ื•ืช ื‘ื™ื” ืฉืžื• ื•ื›ืชื™ื‘ ื‘ืชืจื™ื” ืื‘ื™ ื™ืชื•ืžื™ื ื•ื“ื™ื™ืŸ ืืœืžื ื•ืช

It is written in the Torah: โ€œFor the Lord your God is the God of gods and the Lord of lordsโ€ (Deuteronomy 10:17), and it is written immediately afterward: โ€œHe executes the judgment of the fatherless and widowโ€ (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: โ€œFor thus says the High and Lofty One that inhabits eternity, Whose name is sacredโ€ (Isaiah 57:15), and it is written immediately afterward: โ€œIn 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 onesโ€ (Isaiah 57:15). It is stated a third time in the Writings, as it is written: โ€œExtol Him Who rides upon the clouds, Whose name is the Lordโ€ (Psalms 68:5), and it is written immediately afterward: โ€œA father of the fatherless, and a judge of widowsโ€ (Psalms 68:6).

ื™ื•ื ื˜ื•ื‘ ื”ืจืืฉื•ืŸ ืฉืœ ื—ื’ ืงื•ืจื™ืŸ ื‘ืคืจืฉืช ืžื•ืขื“ื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ื•ืžืคื˜ื™ืจื™ืŸ ื”ื ื” ื™ื•ื ื‘ื ืœื”ืณ ื•ื”ืื™ื“ื ื ื“ืื™ื›ื ืชืจื™ ื™ื•ืžื™ ืœืžื—ืจ ืžื™ืงืจื ื”ื›ื™ ื ืžื™ ืงืจื™ื ืŸ ืืคื˜ื•ืจื™ ืžืื™ ืžืคื˜ื™ืจื™ืŸ ื•ื™ืงื”ืœื• ืืœ ื”ืžืœืš ืฉืœืžื”

The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26โ€“23:44), and they read as the haftara the portion of โ€œBehold the day of the Lord comesโ€ (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 โ€œAnd all the men of Israel assembled themselves to King Solomonโ€ (Iย Kings 8:2โ€“21), which describes events that took place on the festival of Sukkot.

ื•ืฉืืจ ื›ืœ ื™ืžื•ืช ื”ื—ื’ ืงื•ืจื™ืŸ ื‘ืงืจื‘ื ื•ืช ื”ื—ื’ ื™ื•ื ื˜ื•ื‘ ื”ืื—ืจื•ืŸ ืงื•ืจื™ืŸ ื›ืœ ื”ื‘ื›ื•ืจ ืžืฆื•ืช ื•ื—ื•ืงื™ื ื•ื‘ื›ื•ืจ ื•ืžืคื˜ื™ืจื™ืŸ ื•ื™ื”ื™ ื›ื›ืœื•ืช ืฉืœืžื” ืœืžื—ืจ ืงื•ืจื™ืŸ ื•ื–ืืช ื”ื‘ืจื›ื” ื•ืžืคื˜ื™ืจื™ืŸ ื•ื™ืขืžื“ ืฉืœืžื”

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 โ€œAll the firstborns,โ€ starting with the portion of โ€œYou shall tithe,โ€ 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 14:22โ€“16:17). And they read as the haftara the portion of โ€œAnd it was so, that when Solomon had made an end of prayingโ€ (Iย Kings 8:54โ€“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 โ€œAnd this is the blessingโ€ (Deuteronomy, chapters 33โ€“34) until the end of the Torah, and they read as the haftara โ€œAnd Solomon stoodโ€ (Iย Kings 8:22โ€“53).

ืืžืจ ืจื‘ ื”ื•ื ื ืืžืจ ืจื‘ ืฉื‘ืช ืฉื—ืœ ืœื”ื™ื•ืช ื‘ื—ื•ืœื• ืฉืœ ืžื•ืขื“ ื‘ื™ืŸ ื‘ืคืกื— ื‘ื™ืŸ ื‘ืกื•ื›ื•ืช ืžืงืจื ืงืจื™ื ืŸ ืจืื” ืืชื” ืืคื˜ื•ืจื™ ื‘ืคืกื— ื”ืขืฆืžื•ืช ื”ื™ื‘ืฉื•ืช ื•ื‘ืกื•ื›ื•ืช ื‘ื™ื•ื ื‘ื ื’ื•ื’

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 โ€œSee, You say to meโ€ (Exodus 33:12โ€“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 37:1โ€“14), which portrays redemption from servitude, and on Sukkot they read โ€œAnd it shall come to pass on that day when Gog shall comeโ€ (Ezekiel 38:18โ€“39:16), which speaks of the future redemption.

ื‘ื—ื ื•ื›ื” ื‘ื ืฉื™ืื™ื ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื ืจื•ืช ื“ื–ื›ืจื™ื” ื•ืื™ ืžื™ืงืœืขื™ ืฉืชื™ ืฉื‘ืชื•ืช ืงืžื™ื™ืชื ื‘ื ืจื•ืช ื“ื–ื›ืจื™ื” ื‘ืชืจื™ื™ืชื ื‘ื ืจื•ืช ืฉืœืžื”

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 2:14โ€“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 (Iย Kings 7:40โ€“50), which discusses the lamps in the Temple.

ื‘ืคื•ืจื™ื ื•ื™ื‘ื ืขืžืœืง ื‘ืจืืฉื™ ื—ื“ืฉื™ื ื•ื‘ืจืืฉื™ ื—ื“ืฉื™ื›ื ืจืืฉ ื—ื“ืฉ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืžืคื˜ื™ืจื™ืŸ ื•ื”ื™ื” ืžื“ื™ ื—ื“ืฉ ื‘ื—ื“ืฉื• ื—ืœ ืœื”ื™ื•ืช ื‘ืื—ื“ ื‘ืฉื‘ืช ืžืืชืžื•ืœ ืžืคื˜ื™ืจื™ืŸ ื•ื™ืืžืจ ืœื• ื™ื”ื•ื ืชืŸ ืžื—ืจ ื—ื“ืฉ

The baraita continues: On Purim they read the portion of โ€œAnd Amalek cameโ€ (Exodus 17:8โ€“16). On the New Moon they read the portion of โ€œAnd in the beginnings of your monthโ€ (Numbers 28:11โ€“15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with โ€œAnd it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Meโ€ (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 โ€œAnd Jonathan said to him: Tomorrow is the New Moonโ€ (Iย Samuel 20:18โ€“42), which describes events that took place on the eve of the New Moon.

ืืžืจ ืจื‘ ื”ื•ื ื

Rav Huna said:

ืจืืฉ ื—ื“ืฉ ืื‘ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืžืคื˜ื™ืจื™ืŸ ื—ื“ืฉื™ื›ื ื•ืžื•ืขื“ื™ื›ื ืฉื ืื” ื ืคืฉื™ ื”ื™ื• ืขืœื™ ืœื˜ื•ืจื— ืžืื™ ื”ื™ื• ืขืœื™ ืœื˜ื•ืจื— ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื ื“ื™ื™ืŸ ืœื”ื ืœื™ืฉืจืืœ ืฉื—ื•ื˜ืื™ืŸ ืœืคื ื™ ืืœื ืฉืžื˜ืจื™ื—ื™ืŸ ืื•ืชื™ ืœื™ื“ืข ืื™ื–ื• ื’ื–ื™ืจื” ืงืฉื” ืื‘ื™ื ืขืœื™ื”ื

When the New Moon of Av occurs on Shabbat, they read as the haftara the portion that includes the verse โ€œYour New Moons and your Festivals, My soul hated; they were a burden to Meโ€ (Isaiah 1:14). The Gemara asks: What is the meaning of: โ€œThey were a burden to Meโ€? 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.

ื‘ืชืฉืขื” ื‘ืื‘ ื’ื•ืคื™ื” ืžืื™ ืžืคื˜ืจื™ื ืŸ ืืžืจ ืจื‘ ืื™ื›ื” ื”ื™ืชื” ืœื–ื•ื ื” ืžืงืจื ืžืื™ ืชื ื™ื ืื—ืจื™ื ืื•ืžืจื™ื ื•ืื ืœื ืชืฉืžืขื• ืœื™ ืจื‘ื™ ื ืชืŸ ื‘ืจ ื™ื•ืกืฃ ืื•ืžืจ ืขื“ ืื ื” ื™ื ืืฆื•ื ื™ ื”ืขื ื”ื–ื” ื•ื™ืฉ ืื•ืžืจื™ื ืขื“ ืžืชื™ ืœืขื“ื” ื”ืจืขื” ื”ื–ืืช ืืžืจ ืื‘ื™ื™ ื”ืื™ื“ื ื ื ื”ื•ื’ ืขืœืžื ืœืžื™ืงืจื™ ื›ื™ ืชื•ืœื™ื“ ื‘ื ื™ื ื•ืžืคื˜ื™ืจื™ืŸ ืืกื•ืฃ ืืกื™ืคื

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

[ื‘ืžืขืžื“ื•ืช] ื‘ืžืขืฉื” ื‘ืจืืฉื™ืช ื•ื›ื•ืณ ืžื ื”ื ื™ ืžื™ืœื™ ืืžืจ ืจื‘ื™ ืืžื™ ืืœืžืœื ืžืขืžื“ื•ืช ืœื ื ืชืงื™ื™ืžื• ืฉืžื™ื ื•ืืจืฅ ืฉื ืืžืจ ืื ืœื ื‘ืจื™ืชื™ ื™ื•ืžื ื•ืœื™ืœื” ื—ื•ืงื•ืช ืฉืžื™ื ื•ืืจืฅ ืœื ืฉืžืชื™

ยง 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: โ€œWere it not for My covenant day and night, I would not have set the statutes of heaven and earthโ€ (Jeremiah 33:25). Godโ€™s covenant is referring to the offerings sacrificed in the Temple, which sustain the world.

ื•ื›ืชื™ื‘ ื•ื™ืืžืจ ื”ืณ ืืœื”ื™ื ื‘ืžื” ืื“ืข ื›ื™ ืื™ืจืฉื ื” ืืžืจ ืื‘ืจื”ื ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ืฉืžื ื—ืก ื•ืฉืœื•ื ื™ืฉืจืืœ ื—ื•ื˜ืื™ื ืœืคื ื™ืš ื•ืืชื” ืขื•ืฉื” ืœื”ื ื›ื“ื•ืจ ื”ืžื‘ื•ืœ ื•ื›ื“ื•ืจ ื”ืคืœื’ื” ืืžืจ ืœื• ืœืื•

And with regard to Abraham it is written: โ€œAnd he said, O Lord God, by what shall I know that I shall inherit it?โ€ (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.

ืืžืจ ืœืคื ื™ื• ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ื‘ืžื” ืื“ืข ืืžืจ ืœื• ืงื—ื” ืœื™ ืขื’ืœื” ืžืฉื•ืœืฉืช ื•ื’ื•ืณ ืืžืจ ืœืคื ื™ื• ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ืชื™ื ื— ื‘ื–ืžืŸ ืฉื‘ื™ืช ื”ืžืงื“ืฉ ืงื™ื™ื ื‘ื–ืžืŸ ืฉืื™ืŸ ื‘ื™ืช ื”ืžืงื“ืฉ ืงื™ื™ื ืžื” ืชื”ื ืขืœื™ื”ื ืืžืจ ืœื• ื›ื‘ืจ ืชืงื ืชื™ ืœื”ื ืกื“ืจ ืงืจื‘ื ื•ืช ื›ืœ ื–ืžืŸ ืฉืงื•ืจืื™ืŸ ื‘ื”ืŸ ืžืขืœื” ืื ื™ ืขืœื™ื”ืŸ ื›ืื™ืœื• ืžืงืจื™ื‘ื™ืŸ ืœืคื ื™ ืงืจื‘ืŸ ื•ืžื•ื—ืœ ืื ื™ ืขืœ ื›ืœ ืขื•ื ื•ืชื™ื”ื

Abraham then said before Him: Master of the Universe: โ€œBy what shall I know this?โ€ God said to him: โ€œTake Me a heifer of three years oldโ€ (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.

ื‘ืชืขื ื™ื•ืช ื‘ืจื›ื•ืช ื•ืงืœืœื•ืช ื•ืื™ืŸ ืžืคืกื™ืงื™ืŸ ื‘ืงืœืœื•ืช ืžื ื ื”ื ื™ ืžื™ืœื™ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ื’ืžื“ื ืืžืจ ืจื‘ื™ ืืกื™ ื“ืืžืจ ืงืจื ืžื•ืกืจ ื”ืณ ื‘ื ื™ ืืœ ืชืžืืก

ยง 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 แธคiyya bar Gamda said that Rabbi Asi said: For the verse states: โ€œMy son, do not despise the chastening of the Lord, nor be weary of His correctionโ€ (Proverbs 3:11). If one makes a break in the middle of the curses, it appears as if he loathes rebuke.

ืจื™ืฉ ืœืงื™ืฉ ืืžืจ ืœืคื™ ืฉืื™ืŸ ืื•ืžืจื™ื ื‘ืจื›ื” ืขืœ ื”ืคื•ืจืขื ื•ืช ืืœื ื”ื™ื›ื™ ืขื‘ื™ื“ ืชื ื ื›ืฉื”ื•ื ืžืชื—ื™ืœ ืžืชื—ื™ืœ ื‘ืคืกื•ืง ืฉืœืคื ื™ื”ื ื•ื›ืฉื”ื•ื ืžืกื™ื™ื ืžืกื™ื™ื ื‘ืคืกื•ืง ืฉืœืื—ืจื™ื”ืŸ

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.

ืืžืจ ืื‘ื™ื™ ืœื ืฉื ื• ืืœื ื‘ืงืœืœื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืื‘ืœ ืงืœืœื•ืช ืฉื‘ืžืฉื ื” ืชื•ืจื” ืคื•ืกืง ืžืื™ ื˜ืขืžื ื”ืœืœื• ื‘ืœืฉื•ืŸ ืจื‘ื™ื ืืžื•ืจื•ืช ื•ืžืฉื” ืžืคื™ ื”ื’ื‘ื•ืจื” ืืžืจืŸ ื•ื”ืœืœื• ื‘ืœืฉื•ืŸ ื™ื—ื™ื“ ืืžื•ืจื•ืช ื•ืžืฉื” ืžืคื™ ืขืฆืžื• ืืžืจืŸ

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.

ืœื•ื™ ื‘ืจ ื‘ื•ื˜ื™ ื”ื•ื” ืงืจื™ ื•ืงื ืžื’ืžื’ื ืงืžื™ื” ื“ืจื‘ ื”ื•ื ื ื‘ืืจื•ืจื™ ืืžืจ ืœื• ืื›ื ืคืฉืš ืœื ืฉื ื• ืืœื ืงืœืœื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืื‘ืœ ืฉื‘ืžืฉื ื” ืชื•ืจื” ืคื•ืกืง

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.

ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืืœืขื–ืจ ืื•ืžืจ ืขื–ืจื ืชื™ืงืŸ ืœื”ืŸ ืœื™ืฉืจืืœ ืฉื™ื”ื• ืงื•ืจื™ืŸ ืงืœืœื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืงื•ื“ื ืขืฆืจืช ื•ืฉื‘ืžืฉื ื” ืชื•ืจื” ืงื•ื“ื ืจืืฉ ื”ืฉื ื” ืžืื™ ื˜ืขืžื ืืžืจ ืื‘ื™ื™ ื•ืื™ืชื™ืžื ืจื™ืฉ ืœืงื™ืฉ ื›ื“ื™ ืฉืชื›ืœื” ื”ืฉื ื” ื•ืงืœืœื•ืชื™ื”

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.

ื‘ืฉืœืžื ืฉื‘ืžืฉื ื” ืชื•ืจื” ืื™ื›ื ื›ื“ื™ ืฉืชื›ืœื” ืฉื ื” ื•ืงืœืœื•ืชื™ื” ืืœื ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืื˜ื• ืขืฆืจืช ืจืืฉ ื”ืฉื ื” ื”ื™ื ืื™ืŸ ืขืฆืจืช ื ืžื™ ืจืืฉ ื”ืฉื ื” ื”ื™ื ื“ืชื ืŸ ื•ื‘ืขืฆืจืช ืขืœ ืคื™ืจื•ืช ื”ืื™ืœืŸ

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.

ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืืœืขื–ืจ ืื•ืžืจ ืื ื™ืืžืจื• ืœืš ื–ืงื ื™ื ืกืชื•ืจ ื•ื™ืœื“ื™ื ื‘ื ื” ืกืชื•ืจ ื•ืืœ ืชื‘ื ื” ืžืคื ื™ ืฉืกืชื™ืจืช ื–ืงื ื™ื ื‘ื ื™ืŸ ื•ื‘ื ื™ืŸ ื ืขืจื™ื ืกืชื™ืจื” ื•ืกื™ืžืŸ ืœื“ื‘ืจ ืจื—ื‘ืขื ื‘ืŸ ืฉืœืžื”

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.

ืชื ื• ืจื‘ื ืŸ ืžืงื•ื ืฉืžืคืกื™ืงื™ืŸ ื‘ืฉื‘ืช ืฉื—ืจื™ืช ืฉื ืงื•ืจื™ืŸ ื‘ืžื ื—ื” ื‘ืžื ื—ื” ืฉื ืงื•ืจื™ืŸ ื‘ืฉื ื™ ื‘ืฉื ื™ ืฉื ืงื•ืจื™ืŸ ื‘ื—ืžื™ืฉื™ ื‘ื—ืžื™ืฉื™ ืฉื ืงื•ืจื™ืŸ ืœืฉื‘ืช ื”ื‘ืื” ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืžืงื•ื ืฉืžืคืกื™ืงื™ืŸ ื‘ืฉื‘ืช ืฉื—ืจื™ืช ืฉื ืงื•ืจื™ืŸ ื‘ืžื ื—ื” ื•ื‘ืฉื ื™ ื•ื‘ื—ืžื™ืฉื™ ื•ืœืฉื‘ืช ื”ื‘ืื”

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.

ืืžืจ ืจื‘ื™ ื–ื™ืจื ื”ืœื›ื” ืžืงื•ื ืฉืžืคืกื™ืงื™ืŸ ื‘ืฉื‘ืช ืฉื—ืจื™ืช ืฉื ืงื•ืจื™ืŸ ื‘ืžื ื—ื” ื•ื‘ืฉื ื™ ื•ื‘ื—ืžื™ืฉื™ ื•ืœืฉื‘ืช ื”ื‘ืื” ื•ืœื™ืžื ื”ืœื›ื” ื›ืจื‘ื™ ื™ื”ื•ื“ื”

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 monthโ€™s 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 dedicatedย 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 sponsored by the Hadran Women of Silver Spring in memory of Nicki Toys, Nechama bat Shmuel Tzadok.

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

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

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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

The William Davidson Talmud | Powered by Sefaria

Megillah 31

ื‘ืจื›ื•ืช ื•ืงืœืœื•ืช ืื™ืŸ ืžืคืกื™ืงื™ืŸ ื‘ืงืœืœื•ืช ืืœื ืื—ื“ ืงื•ืจื ืืช ื›ื•ืœืŸ

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.

ื‘ืฉื ื™ ื•ื‘ื—ืžื™ืฉื™ ื‘ืฉื‘ืช ื‘ืžื ื—ื” ืงื•ืจื™ืŸ ื›ืกื“ืจืŸ ื•ืื™ืŸ ืขื•ืœื™ื ืœื”ื ืžืŸ ื”ื—ืฉื‘ื•ืŸ

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.

ืฉื ืืžืจ ื•ื™ื“ื‘ืจ ืžืฉื” ืืช ืžื•ืขื“ื™ ื”ืณ ืืœ ื‘ื ื™ ื™ืฉืจืืœ ืžืฆื•ืชืŸ ืฉื™ื”ื• ืงื•ืจื™ืŸ ื›ืœ ืื—ื“ ื•ืื—ื“ ื‘ื–ืžื ื•

On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: โ€œAnd Moses declared to the children of Israel the appointed seasons of the Lordโ€ (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.

ื’ืžืณ ืชื ื• ืจื‘ื ืŸ ื‘ืคืกื— ืงื•ืจื™ืŸ ื‘ืคืจืฉืช ืžื•ืขื“ื•ืช ื•ืžืคื˜ื™ืจื™ืŸ ื‘ืคืกื— ื’ืœื’ืœ ื•ื”ืื™ื“ื ื ื“ืื™ื›ื ืชืจื™ ื™ื•ืžื™ ื™ื•ืžื ืงืžื ื‘ืคืกื— ื’ืœื’ืœ ื•ืœืžื—ืจ ื‘ืคืกื— ื™ืืฉื™ื”ื•

GEMARA: The Sages taught in a baraita: On the first day of Passover, the congregation reads from the portion of the Festivals (Leviticus 22:26โ€“23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2โ€“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 (IIย Kings 23).

ื•ืฉืืจ ื™ืžื•ืช ื”ืคืกื— ืžืœืงื˜ ื•ืงื•ืจื ืžืขื ื™ื ื• ืฉืœ ืคืกื— ืžืื™ ื”ื™ื ืืžืจ ืจื‘ ืคืคื ืžืืคื• ืกื™ืžืŸ

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: โ€œDraw out [mishkhu] and take your lambsโ€ (Exodus 12:21โ€“51); alef for the portion of โ€œIf [im] you lend money to any of My peopleโ€ (Exodus 22:24โ€“23:19); peh for the portion of โ€œHew [pesol] for yourselfโ€ (Exodus 34:1โ€“26); and vav for the portion โ€œAnd the Lord spoke [vaydabber]โ€ (Numbers 9:1โ€“14).

ื™ื•ื ื˜ื•ื‘ ื”ืื—ืจื•ืŸ ืฉืœ ืคืกื— ืงื•ืจื™ืŸ ื•ื™ื”ื™ ื‘ืฉืœื— ื•ืžืคื˜ื™ืจื™ืŸ ื•ื™ื“ื‘ืจ ื“ื•ื“ ื•ืœืžื—ืจ ื›ืœ ื”ื‘ื›ื•ืจ ื•ืžืคื˜ื™ืจื™ืŸ ืขื•ื“ ื”ื™ื•ื

The baraita continues: On the last Festival day of Passover, they read the portion of โ€œAnd it came to pass, when Pharaoh let the people goโ€ (Exodus 13:17โ€“15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion โ€œAnd David spokeโ€ (IIย 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 โ€œAll the firstbornsโ€ (Deuteronomy 15:19โ€“16:17), and they read as the haftara the portion of โ€œThis very dayโ€ (Isaiah 10:32โ€“12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.

ืืžืจ ืื‘ื™ื™ ื•ื”ืื™ื“ื ื ื ื”ื•ื’ ืขืœืžื ืœืžื™ืงืจื™ ืžืฉืš ืชื•ืจื ืงื“ืฉ ื‘ื›ืกืคื ืคืกืœ ื‘ืžื“ื‘ืจื ืฉืœื— ื‘ื•ื›ืจื

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: โ€œDraw out and take your lambsโ€ (Exodus 12:21โ€“51) and โ€œA bull or a sheepโ€ (Leviticus 22:26โ€“23:44); โ€œSanctify to Me all the firstbornโ€ (Exodus 13:1โ€“16) and โ€œIf you lend money to any of My peopleโ€ (Exodus 22:24โ€“23:19); โ€œHew for yourselfโ€ (Exodus 34:1โ€“26) and โ€œAnd the Lord spoke to Moses in the wilderness of Sinaiโ€ (Numbers 9:1โ€“14); โ€œAnd it came to pass, when Pharaoh let the people goโ€ (Exodus 13:17โ€“15:26) and โ€œAll the firstbornsโ€ (Deuteronomy 15:19โ€“16:17).

ื‘ืขืฆืจืช ืฉื‘ืขื” ืฉื‘ื•ืขื•ืช ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื—ื‘ืงื•ืง ืื—ืจื™ื ืื•ืžืจื™ื ื‘ื—ื“ืฉ ื”ืฉืœื™ืฉื™ ื•ืžืคื˜ื™ืจื™ืŸ ื‘ืžืจื›ื‘ื” ื•ื”ืื™ื“ื ื ื“ืื™ื›ื ืชืจื™ ื™ื•ืžื™ ืขื‘ื“ื™ื ืŸ ื›ืชืจื•ื™ื™ื”ื• ื•ืื™ืคื›ื

The baraita continues: On Shavuot they read the portion of โ€œSeven weeks,โ€ 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 โ€œIn the third monthโ€ (Exodus 19:1โ€“20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekielย 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 โ€œIn the third month,โ€ and on the second day they read the portion of โ€œSeven weeks.โ€

ื‘ืจืืฉ ื”ืฉื ื” ื‘ื—ื“ืฉ ื”ืฉื‘ื™ืขื™ ื•ืžืคื˜ื™ืจื™ืŸ ื”ื‘ืŸ ื™ืงื™ืจ ืœื™ ืืคืจื™ื ื•ื™ืฉ ืื•ืžืจื™ื ื•ื”ืณ ืคืงื“ ืืช ืฉืจื” ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื—ื ื”

The baraita continues: On Rosh HaShana they read the portion of โ€œOn the seventh month on the first of the monthโ€ (Numbers 29:1โ€“6) and they read as the haftara โ€œIs Ephraim My dear son?โ€ (Jeremiah 31:1โ€“20), as it contains the verse: โ€œI earnestly remember him still,โ€ which recalls Godโ€™s love for His people. And some say that they read โ€œAnd the Lord visited Sarahโ€ (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 (Iย Samuel 1:1โ€“2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.

ื•ื”ืื™ื“ื ื ื“ืื™ื›ื ืชืจื™ ื™ื•ืžื™ ื™ื•ืžื ืงืžื ื›ื™ืฉ ืื•ืžืจื™ื ืœืžื—ืจ ื•ื”ืืœื”ื™ื ื ืกื” ืืช ืื‘ืจื”ื ื•ืžืคื˜ื™ืจื™ืŸ ื”ื‘ืŸ ื™ืงื™ืจ

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 โ€œAnd God tested Abrahamโ€ (Genesis 22), in order to mention the merit of the binding of Isaac on the day of Godโ€™s judgment, and they read as the haftara โ€œIs Ephraim My dear son?โ€

ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื ืงื•ืจื™ืŸ ืื—ืจื™ ืžื•ืช ื•ืžืคื˜ื™ืจื™ืŸ ื›ื™ ื›ื” ืืžืจ ืจื ื•ื ืฉื ื•ื‘ืžื ื—ื” ืงื•ืจื™ืŸ ื‘ืขืจื™ื•ืช ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื™ื•ื ื”

The baraita continues: On Yom Kippur they read the portion of โ€œAfter the deathโ€ (Leviticus 16), and they read as the haftara the portion of โ€œFor thus says the High and Lofty Oneโ€ (Isaiah 57:14โ€“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.

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื›ืœ ืžืงื•ื ืฉืืชื” ืžื•ืฆื ื’ื‘ื•ืจืชื• ืฉืœ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืืชื” ืžื•ืฆื ืขื ื•ื•ืชื ื•ืชื• ื“ื‘ืจ ื–ื” ื›ืชื•ื‘ ื‘ืชื•ืจื” ื•ืฉื ื•ื™ ื‘ื ื‘ื™ืื™ื ื•ืžืฉื•ืœืฉ ื‘ื›ืชื•ื‘ื™ื

Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoแธฅanan 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.

ื›ืชื•ื‘ ื‘ืชื•ืจื” ื›ื™ ื”ืณ ืืœื”ื™ื›ื ื”ื•ื ืืœื”ื™ ื”ืืœื”ื™ื ื•ืื“ื•ื ื™ ื”ืื“ื•ื ื™ื ื•ื›ืชื™ื‘ ื‘ืชืจื™ื” ืขื•ืฉื” ืžืฉืคื˜ ื™ืชื•ื ื•ืืœืžื ื” ืฉื ื•ื™ ื‘ื ื‘ื™ืื™ื ื›ื” ืืžืจ ืจื ื•ื ืฉื ืฉื•ื›ืŸ ืขื“ ื•ืงื“ื•ืฉ ื•ื’ื•ืณ ื•ื›ืชื™ื‘ ื‘ืชืจื™ื” ื•ืืช ื“ื›ื ื•ืฉืคืœ ืจื•ื— ืžืฉื•ืœืฉ ื‘ื›ืชื•ื‘ื™ื ื“ื›ืชื™ื‘ ืกื•ืœื• ืœืจื•ื›ื‘ ื‘ืขืจื‘ื•ืช ื‘ื™ื” ืฉืžื• ื•ื›ืชื™ื‘ ื‘ืชืจื™ื” ืื‘ื™ ื™ืชื•ืžื™ื ื•ื“ื™ื™ืŸ ืืœืžื ื•ืช

It is written in the Torah: โ€œFor the Lord your God is the God of gods and the Lord of lordsโ€ (Deuteronomy 10:17), and it is written immediately afterward: โ€œHe executes the judgment of the fatherless and widowโ€ (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: โ€œFor thus says the High and Lofty One that inhabits eternity, Whose name is sacredโ€ (Isaiah 57:15), and it is written immediately afterward: โ€œIn 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 onesโ€ (Isaiah 57:15). It is stated a third time in the Writings, as it is written: โ€œExtol Him Who rides upon the clouds, Whose name is the Lordโ€ (Psalms 68:5), and it is written immediately afterward: โ€œA father of the fatherless, and a judge of widowsโ€ (Psalms 68:6).

ื™ื•ื ื˜ื•ื‘ ื”ืจืืฉื•ืŸ ืฉืœ ื—ื’ ืงื•ืจื™ืŸ ื‘ืคืจืฉืช ืžื•ืขื“ื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ื•ืžืคื˜ื™ืจื™ืŸ ื”ื ื” ื™ื•ื ื‘ื ืœื”ืณ ื•ื”ืื™ื“ื ื ื“ืื™ื›ื ืชืจื™ ื™ื•ืžื™ ืœืžื—ืจ ืžื™ืงืจื ื”ื›ื™ ื ืžื™ ืงืจื™ื ืŸ ืืคื˜ื•ืจื™ ืžืื™ ืžืคื˜ื™ืจื™ืŸ ื•ื™ืงื”ืœื• ืืœ ื”ืžืœืš ืฉืœืžื”

The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26โ€“23:44), and they read as the haftara the portion of โ€œBehold the day of the Lord comesโ€ (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 โ€œAnd all the men of Israel assembled themselves to King Solomonโ€ (Iย Kings 8:2โ€“21), which describes events that took place on the festival of Sukkot.

ื•ืฉืืจ ื›ืœ ื™ืžื•ืช ื”ื—ื’ ืงื•ืจื™ืŸ ื‘ืงืจื‘ื ื•ืช ื”ื—ื’ ื™ื•ื ื˜ื•ื‘ ื”ืื—ืจื•ืŸ ืงื•ืจื™ืŸ ื›ืœ ื”ื‘ื›ื•ืจ ืžืฆื•ืช ื•ื—ื•ืงื™ื ื•ื‘ื›ื•ืจ ื•ืžืคื˜ื™ืจื™ืŸ ื•ื™ื”ื™ ื›ื›ืœื•ืช ืฉืœืžื” ืœืžื—ืจ ืงื•ืจื™ืŸ ื•ื–ืืช ื”ื‘ืจื›ื” ื•ืžืคื˜ื™ืจื™ืŸ ื•ื™ืขืžื“ ืฉืœืžื”

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 โ€œAll the firstborns,โ€ starting with the portion of โ€œYou shall tithe,โ€ 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 14:22โ€“16:17). And they read as the haftara the portion of โ€œAnd it was so, that when Solomon had made an end of prayingโ€ (Iย Kings 8:54โ€“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 โ€œAnd this is the blessingโ€ (Deuteronomy, chapters 33โ€“34) until the end of the Torah, and they read as the haftara โ€œAnd Solomon stoodโ€ (Iย Kings 8:22โ€“53).

ืืžืจ ืจื‘ ื”ื•ื ื ืืžืจ ืจื‘ ืฉื‘ืช ืฉื—ืœ ืœื”ื™ื•ืช ื‘ื—ื•ืœื• ืฉืœ ืžื•ืขื“ ื‘ื™ืŸ ื‘ืคืกื— ื‘ื™ืŸ ื‘ืกื•ื›ื•ืช ืžืงืจื ืงืจื™ื ืŸ ืจืื” ืืชื” ืืคื˜ื•ืจื™ ื‘ืคืกื— ื”ืขืฆืžื•ืช ื”ื™ื‘ืฉื•ืช ื•ื‘ืกื•ื›ื•ืช ื‘ื™ื•ื ื‘ื ื’ื•ื’

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 โ€œSee, You say to meโ€ (Exodus 33:12โ€“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 37:1โ€“14), which portrays redemption from servitude, and on Sukkot they read โ€œAnd it shall come to pass on that day when Gog shall comeโ€ (Ezekiel 38:18โ€“39:16), which speaks of the future redemption.

ื‘ื—ื ื•ื›ื” ื‘ื ืฉื™ืื™ื ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื ืจื•ืช ื“ื–ื›ืจื™ื” ื•ืื™ ืžื™ืงืœืขื™ ืฉืชื™ ืฉื‘ืชื•ืช ืงืžื™ื™ืชื ื‘ื ืจื•ืช ื“ื–ื›ืจื™ื” ื‘ืชืจื™ื™ืชื ื‘ื ืจื•ืช ืฉืœืžื”

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 2:14โ€“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 (Iย Kings 7:40โ€“50), which discusses the lamps in the Temple.

ื‘ืคื•ืจื™ื ื•ื™ื‘ื ืขืžืœืง ื‘ืจืืฉื™ ื—ื“ืฉื™ื ื•ื‘ืจืืฉื™ ื—ื“ืฉื™ื›ื ืจืืฉ ื—ื“ืฉ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืžืคื˜ื™ืจื™ืŸ ื•ื”ื™ื” ืžื“ื™ ื—ื“ืฉ ื‘ื—ื“ืฉื• ื—ืœ ืœื”ื™ื•ืช ื‘ืื—ื“ ื‘ืฉื‘ืช ืžืืชืžื•ืœ ืžืคื˜ื™ืจื™ืŸ ื•ื™ืืžืจ ืœื• ื™ื”ื•ื ืชืŸ ืžื—ืจ ื—ื“ืฉ

The baraita continues: On Purim they read the portion of โ€œAnd Amalek cameโ€ (Exodus 17:8โ€“16). On the New Moon they read the portion of โ€œAnd in the beginnings of your monthโ€ (Numbers 28:11โ€“15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with โ€œAnd it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Meโ€ (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 โ€œAnd Jonathan said to him: Tomorrow is the New Moonโ€ (Iย Samuel 20:18โ€“42), which describes events that took place on the eve of the New Moon.

ืืžืจ ืจื‘ ื”ื•ื ื

Rav Huna said:

ืจืืฉ ื—ื“ืฉ ืื‘ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืžืคื˜ื™ืจื™ืŸ ื—ื“ืฉื™ื›ื ื•ืžื•ืขื“ื™ื›ื ืฉื ืื” ื ืคืฉื™ ื”ื™ื• ืขืœื™ ืœื˜ื•ืจื— ืžืื™ ื”ื™ื• ืขืœื™ ืœื˜ื•ืจื— ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื ื“ื™ื™ืŸ ืœื”ื ืœื™ืฉืจืืœ ืฉื—ื•ื˜ืื™ืŸ ืœืคื ื™ ืืœื ืฉืžื˜ืจื™ื—ื™ืŸ ืื•ืชื™ ืœื™ื“ืข ืื™ื–ื• ื’ื–ื™ืจื” ืงืฉื” ืื‘ื™ื ืขืœื™ื”ื

When the New Moon of Av occurs on Shabbat, they read as the haftara the portion that includes the verse โ€œYour New Moons and your Festivals, My soul hated; they were a burden to Meโ€ (Isaiah 1:14). The Gemara asks: What is the meaning of: โ€œThey were a burden to Meโ€? 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.

ื‘ืชืฉืขื” ื‘ืื‘ ื’ื•ืคื™ื” ืžืื™ ืžืคื˜ืจื™ื ืŸ ืืžืจ ืจื‘ ืื™ื›ื” ื”ื™ืชื” ืœื–ื•ื ื” ืžืงืจื ืžืื™ ืชื ื™ื ืื—ืจื™ื ืื•ืžืจื™ื ื•ืื ืœื ืชืฉืžืขื• ืœื™ ืจื‘ื™ ื ืชืŸ ื‘ืจ ื™ื•ืกืฃ ืื•ืžืจ ืขื“ ืื ื” ื™ื ืืฆื•ื ื™ ื”ืขื ื”ื–ื” ื•ื™ืฉ ืื•ืžืจื™ื ืขื“ ืžืชื™ ืœืขื“ื” ื”ืจืขื” ื”ื–ืืช ืืžืจ ืื‘ื™ื™ ื”ืื™ื“ื ื ื ื”ื•ื’ ืขืœืžื ืœืžื™ืงืจื™ ื›ื™ ืชื•ืœื™ื“ ื‘ื ื™ื ื•ืžืคื˜ื™ืจื™ืŸ ืืกื•ืฃ ืืกื™ืคื

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

[ื‘ืžืขืžื“ื•ืช] ื‘ืžืขืฉื” ื‘ืจืืฉื™ืช ื•ื›ื•ืณ ืžื ื”ื ื™ ืžื™ืœื™ ืืžืจ ืจื‘ื™ ืืžื™ ืืœืžืœื ืžืขืžื“ื•ืช ืœื ื ืชืงื™ื™ืžื• ืฉืžื™ื ื•ืืจืฅ ืฉื ืืžืจ ืื ืœื ื‘ืจื™ืชื™ ื™ื•ืžื ื•ืœื™ืœื” ื—ื•ืงื•ืช ืฉืžื™ื ื•ืืจืฅ ืœื ืฉืžืชื™

ยง 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: โ€œWere it not for My covenant day and night, I would not have set the statutes of heaven and earthโ€ (Jeremiah 33:25). Godโ€™s covenant is referring to the offerings sacrificed in the Temple, which sustain the world.

ื•ื›ืชื™ื‘ ื•ื™ืืžืจ ื”ืณ ืืœื”ื™ื ื‘ืžื” ืื“ืข ื›ื™ ืื™ืจืฉื ื” ืืžืจ ืื‘ืจื”ื ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ืฉืžื ื—ืก ื•ืฉืœื•ื ื™ืฉืจืืœ ื—ื•ื˜ืื™ื ืœืคื ื™ืš ื•ืืชื” ืขื•ืฉื” ืœื”ื ื›ื“ื•ืจ ื”ืžื‘ื•ืœ ื•ื›ื“ื•ืจ ื”ืคืœื’ื” ืืžืจ ืœื• ืœืื•

And with regard to Abraham it is written: โ€œAnd he said, O Lord God, by what shall I know that I shall inherit it?โ€ (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.

ืืžืจ ืœืคื ื™ื• ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ื‘ืžื” ืื“ืข ืืžืจ ืœื• ืงื—ื” ืœื™ ืขื’ืœื” ืžืฉื•ืœืฉืช ื•ื’ื•ืณ ืืžืจ ืœืคื ื™ื• ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ืชื™ื ื— ื‘ื–ืžืŸ ืฉื‘ื™ืช ื”ืžืงื“ืฉ ืงื™ื™ื ื‘ื–ืžืŸ ืฉืื™ืŸ ื‘ื™ืช ื”ืžืงื“ืฉ ืงื™ื™ื ืžื” ืชื”ื ืขืœื™ื”ื ืืžืจ ืœื• ื›ื‘ืจ ืชืงื ืชื™ ืœื”ื ืกื“ืจ ืงืจื‘ื ื•ืช ื›ืœ ื–ืžืŸ ืฉืงื•ืจืื™ืŸ ื‘ื”ืŸ ืžืขืœื” ืื ื™ ืขืœื™ื”ืŸ ื›ืื™ืœื• ืžืงืจื™ื‘ื™ืŸ ืœืคื ื™ ืงืจื‘ืŸ ื•ืžื•ื—ืœ ืื ื™ ืขืœ ื›ืœ ืขื•ื ื•ืชื™ื”ื

Abraham then said before Him: Master of the Universe: โ€œBy what shall I know this?โ€ God said to him: โ€œTake Me a heifer of three years oldโ€ (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.

ื‘ืชืขื ื™ื•ืช ื‘ืจื›ื•ืช ื•ืงืœืœื•ืช ื•ืื™ืŸ ืžืคืกื™ืงื™ืŸ ื‘ืงืœืœื•ืช ืžื ื ื”ื ื™ ืžื™ืœื™ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ื’ืžื“ื ืืžืจ ืจื‘ื™ ืืกื™ ื“ืืžืจ ืงืจื ืžื•ืกืจ ื”ืณ ื‘ื ื™ ืืœ ืชืžืืก

ยง 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 แธคiyya bar Gamda said that Rabbi Asi said: For the verse states: โ€œMy son, do not despise the chastening of the Lord, nor be weary of His correctionโ€ (Proverbs 3:11). If one makes a break in the middle of the curses, it appears as if he loathes rebuke.

ืจื™ืฉ ืœืงื™ืฉ ืืžืจ ืœืคื™ ืฉืื™ืŸ ืื•ืžืจื™ื ื‘ืจื›ื” ืขืœ ื”ืคื•ืจืขื ื•ืช ืืœื ื”ื™ื›ื™ ืขื‘ื™ื“ ืชื ื ื›ืฉื”ื•ื ืžืชื—ื™ืœ ืžืชื—ื™ืœ ื‘ืคืกื•ืง ืฉืœืคื ื™ื”ื ื•ื›ืฉื”ื•ื ืžืกื™ื™ื ืžืกื™ื™ื ื‘ืคืกื•ืง ืฉืœืื—ืจื™ื”ืŸ

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.

ืืžืจ ืื‘ื™ื™ ืœื ืฉื ื• ืืœื ื‘ืงืœืœื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืื‘ืœ ืงืœืœื•ืช ืฉื‘ืžืฉื ื” ืชื•ืจื” ืคื•ืกืง ืžืื™ ื˜ืขืžื ื”ืœืœื• ื‘ืœืฉื•ืŸ ืจื‘ื™ื ืืžื•ืจื•ืช ื•ืžืฉื” ืžืคื™ ื”ื’ื‘ื•ืจื” ืืžืจืŸ ื•ื”ืœืœื• ื‘ืœืฉื•ืŸ ื™ื—ื™ื“ ืืžื•ืจื•ืช ื•ืžืฉื” ืžืคื™ ืขืฆืžื• ืืžืจืŸ

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.

ืœื•ื™ ื‘ืจ ื‘ื•ื˜ื™ ื”ื•ื” ืงืจื™ ื•ืงื ืžื’ืžื’ื ืงืžื™ื” ื“ืจื‘ ื”ื•ื ื ื‘ืืจื•ืจื™ ืืžืจ ืœื• ืื›ื ืคืฉืš ืœื ืฉื ื• ืืœื ืงืœืœื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืื‘ืœ ืฉื‘ืžืฉื ื” ืชื•ืจื” ืคื•ืกืง

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.

ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืืœืขื–ืจ ืื•ืžืจ ืขื–ืจื ืชื™ืงืŸ ืœื”ืŸ ืœื™ืฉืจืืœ ืฉื™ื”ื• ืงื•ืจื™ืŸ ืงืœืœื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืงื•ื“ื ืขืฆืจืช ื•ืฉื‘ืžืฉื ื” ืชื•ืจื” ืงื•ื“ื ืจืืฉ ื”ืฉื ื” ืžืื™ ื˜ืขืžื ืืžืจ ืื‘ื™ื™ ื•ืื™ืชื™ืžื ืจื™ืฉ ืœืงื™ืฉ ื›ื“ื™ ืฉืชื›ืœื” ื”ืฉื ื” ื•ืงืœืœื•ืชื™ื”

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.

ื‘ืฉืœืžื ืฉื‘ืžืฉื ื” ืชื•ืจื” ืื™ื›ื ื›ื“ื™ ืฉืชื›ืœื” ืฉื ื” ื•ืงืœืœื•ืชื™ื” ืืœื ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืื˜ื• ืขืฆืจืช ืจืืฉ ื”ืฉื ื” ื”ื™ื ืื™ืŸ ืขืฆืจืช ื ืžื™ ืจืืฉ ื”ืฉื ื” ื”ื™ื ื“ืชื ืŸ ื•ื‘ืขืฆืจืช ืขืœ ืคื™ืจื•ืช ื”ืื™ืœืŸ

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.

ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืืœืขื–ืจ ืื•ืžืจ ืื ื™ืืžืจื• ืœืš ื–ืงื ื™ื ืกืชื•ืจ ื•ื™ืœื“ื™ื ื‘ื ื” ืกืชื•ืจ ื•ืืœ ืชื‘ื ื” ืžืคื ื™ ืฉืกืชื™ืจืช ื–ืงื ื™ื ื‘ื ื™ืŸ ื•ื‘ื ื™ืŸ ื ืขืจื™ื ืกืชื™ืจื” ื•ืกื™ืžืŸ ืœื“ื‘ืจ ืจื—ื‘ืขื ื‘ืŸ ืฉืœืžื”

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.

ืชื ื• ืจื‘ื ืŸ ืžืงื•ื ืฉืžืคืกื™ืงื™ืŸ ื‘ืฉื‘ืช ืฉื—ืจื™ืช ืฉื ืงื•ืจื™ืŸ ื‘ืžื ื—ื” ื‘ืžื ื—ื” ืฉื ืงื•ืจื™ืŸ ื‘ืฉื ื™ ื‘ืฉื ื™ ืฉื ืงื•ืจื™ืŸ ื‘ื—ืžื™ืฉื™ ื‘ื—ืžื™ืฉื™ ืฉื ืงื•ืจื™ืŸ ืœืฉื‘ืช ื”ื‘ืื” ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืžืงื•ื ืฉืžืคืกื™ืงื™ืŸ ื‘ืฉื‘ืช ืฉื—ืจื™ืช ืฉื ืงื•ืจื™ืŸ ื‘ืžื ื—ื” ื•ื‘ืฉื ื™ ื•ื‘ื—ืžื™ืฉื™ ื•ืœืฉื‘ืช ื”ื‘ืื”

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.

ืืžืจ ืจื‘ื™ ื–ื™ืจื ื”ืœื›ื” ืžืงื•ื ืฉืžืคืกื™ืงื™ืŸ ื‘ืฉื‘ืช ืฉื—ืจื™ืช ืฉื ืงื•ืจื™ืŸ ื‘ืžื ื—ื” ื•ื‘ืฉื ื™ ื•ื‘ื—ืžื™ืฉื™ ื•ืœืฉื‘ืช ื”ื‘ืื” ื•ืœื™ืžื ื”ืœื›ื” ื›ืจื‘ื™ ื™ื”ื•ื“ื”

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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