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

Today's Daf Yomi

August 29, 2021 | 讻状讗 讘讗诇讜诇 转砖驻状讗

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).

  • 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.

Sukkah 53

Today鈥檚 daf is sponsored by Elaine Hochberg in honor of Arie Hochberg. You are a constant support in my journey of learning. Thank you for the encouragement and the joy.

What are the words of praise that would be said at the Simchat Bat Hashoeva? What would Hillel say to encourage people to keep in the way of God? Hillel, R. Yochanan, and also a story about King Solomon talk about how a person’s feet lead him to the place he desires or to the place he is supposed to reach, sometimes against his will. There are stories about certain rabbis who are known to make special bows and knew how to juggle things like fire, knives, glasses full of wine, and eggs. The joy of the Simchat Bat Hashoeva lasted all night until the early morning when time the water was drawn from the Shiloach. They did not sleep all night- how was that possible? The fifteen stairs in the Temple corresponded to the fifteen chapters of Psalms that David sang in order to push back the waters of the depths that rose up to destroy the world when David dug the shitin, drainpipes. When the priests went down the stairs and blew the trumpets on the tenth step, Rabbi Yirmia asks: tenth from above or below? In the verse from Ezekiel that they would say at the ceremony, “Their backs to the temple of the Lord?” – what is the meaning of that? 聽How could they say, “We are to God and to God our eyes” – it sounds like they are praying to two Gods? Blasts in the temple – There were between 21 and 48 trumpet blasts in the Temple 聽– depending on the day. The mishna lists how many blasts were blown each day and for what purpose. On Sukkot on Friday afternoon, there would be 48. There is a dispute between Rabbi Yehuda and the sages how to count blasts – is every tekia/terua/tekia considered one or three blasts?

讗砖讛 讛讬转讛 讘讜专专转 讞讟讬诐 诇讗讜专 砖诇 讘讬转 讛砖讜讗讘讛

It was so bright that a woman would be able to sort wheat by the light of the Celebration of the Place of the Drawing of the Water.

讞住讬讚讬诐 讜讗谞砖讬 诪注砖讛 讻讜壮 转谞讜 专讘谞谉 讬砖 诪讛谉 讗讜诪专讬诐 讗砖专讬 讬诇讚讜转谞讜 砖诇讗 讘讬讬砖讛 讗转 讝拽谞讜转谞讜 讗诇讜 讞住讬讚讬诐 讜讗谞砖讬 诪注砖讛 讜讬砖 诪讛谉 讗讜诪专讬诐 讗砖专讬 讝拽谞讜转谞讜 砖讻驻专讛 讗转 讬诇讚讜转谞讜 讗诇讜 讘注诇讬 转砖讜讘讛 讗诇讜 讜讗诇讜 讗讜诪专讬诐 讗砖专讬 诪讬 砖诇讗 讞讟讗 讜诪讬 砖讞讟讗 讬砖讜讘 讜讬诪讞讜诇 诇讜

搂 The mishna continues: The pious and the men of action would dance before the people who attended the celebration. The Sages taught in the Tosefta that some of them would say in their song praising God: Happy is our youth, as we did not sin then, that did not embarrass our old age. These are the pious and the men of action, who spent all their lives engaged in Torah and mitzvot. And some would say: Happy is our old age, that atoned for our youth when we sinned. These are the penitents. Both these and those say: Happy is he who did not sin; and he who sinned should repent and God will absolve him.

转谞讬讗 讗诪专讜 注诇讬讜 注诇 讛诇诇 讛讝拽谉 讻砖讛讬讛 砖诪讞 讘砖诪讞转 讘讬转 讛砖讜讗讘讛 讗诪专 讻谉 讗诐 讗谞讬 讻讗谉 讛讻诇 讻讗谉 讜讗诐 讗讬谞讬 讻讗谉 诪讬 讻讗谉 讛讜讗 讛讬讛 讗讜诪专 讻谉 诪拽讜诐 砖讗谞讬 讗讜讛讘 砖诐 专讙诇讬 诪讜诇讬讻讜转 讗讜转讬 讗诐 转讘讗 讗诇 讘讬转讬 讗谞讬 讗讘讗 讗诇 讘讬转讱 讗诐 讗转讛 诇讗 转讘讗 讗诇 讘讬转讬 讗谞讬 诇讗 讗讘讗 讗诇 讘讬转讱 砖谞讗诪专 讘讻诇 讛诪拽讜诐 讗砖专 讗讝讻讬专 讗转 砖诪讬 讗讘讗 讗诇讬讱 讜讘专讻转讬讱

It is taught in the Tosefta: They said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawing of the Water he said this: If I am here, everyone is here; and if I am not here, who is here? In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. He would also say this: To the place that I love, there my feet take me, and therefore, I come to the Temple. And the Holy One, Blessed be He, says: If you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: 鈥淚n every place that I cause My name to be mentioned, I will come to you and bless you鈥 (Exodus 20:20).

讗祝 讛讜讗 专讗讛 讙诇讙讜诇转 讗讞转 砖爪驻讛 注诇 驻谞讬 讛诪讬诐 讗诪专 诇讛 注诇 讚讗讟驻转 讗讟驻讜讱 讜诪讟讬驻讬讱 讬讟讜驻讜谉 讗诪专 专讘讬 讬讜讞谞谉 专讙诇讜讛讬 讚讘专 讗讬谞讬砖 讗讬谞讜谉 注专讘讬谉 讘讬讛 诇讗转专 讚诪讬转讘注讬 转诪谉 诪讜讘讬诇讬谉 讬转讬讛

The Gemara cites another statement of Hillel the Elder. Additionally, he saw one skull that was floating on the water and he said to it: Because you drowned others, they drowned you, and those that drowned you will be drowned. That is the way of the world; everyone is punished measure for measure. Apropos following one鈥檚 feet, Rabbi Yo岣nan said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.

讛谞讛讜 转专转讬 讻讜砖讗讬 讚讛讜讜 拽讬讬诪讬 拽诪讬 砖诇诪讛 讗诇讬讞专祝 讜讗讞讬讛 讘谞讬 砖讬砖讗 住讜驻专讬诐 讚砖诇诪讛 讛讜讜 讬讜诪讗 讞讚 讞讝讬讬讛 诪诇讗讱 讛诪讜转 讚讛讜讛 拽讗 注爪讬讘 讗诪专 诇讬讛 讗诪讗讬 注爪讬讘转 讗诪专 诇讬讛 讚拽讗 讘注讜 诪讬谞讗讬 讛谞讬 转专转讬 讻讜砖讗讬 讚讬转讘讬 讛讻讗 诪住专讬谞讛讜 诇砖注讬专讬诐 砖讚专讬谞讛讜 诇诪讞讜讝讗 讚诇讜讝 讻讬 诪讟讜 诇诪讞讜讝讗 讚诇讜讝 砖讻讬讘讜

The Gemara relates with regard to these two Cushites who would stand before Solomon: 鈥淓lihoreph and Ahijah, the sons of Shisha鈥 (I Kings 4:3), and they were scribes of Solomon. One day Solomon saw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking me to take the lives of these two Cushites who are sitting here. Solomon handed them to the demons in his service, and sent them to the district of Luz, where the Angel of Death has no dominion. When they arrived at the district of Luz, they died.

诇诪讞专 讞讝讬讗 诪诇讗讱 讛诪讜转 讚讛讜讛 拽讘讚讞 讗诪专 诇讬讛 讗诪讗讬 讘讚讬讞转 讗诪专 诇讬讛 讘讗转专 讚讘注讜 诪讬谞讗讬 转诪谉 砖讚专转讬谞讛讜 诪讬讚 驻转讞 砖诇诪讛 讜讗诪专 专讙诇讜讛讬 讚讘专 讗讬谞讬砖 讗讬谞讜谉 注专讘讬谉 讘讬讛 诇讗转专 讚诪讬转讘注讬 转诪谉 诪讜讘讬诇讬谉 讬转讬讛

The following day, Solomon saw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked me to take them, there you sent them. The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon鈥檚 palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. Immediately, Solomon began to speak and said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.

转谞讬讗 讗诪专讜 注诇讬讜 注诇 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讻砖讛讬讛 砖诪讞 砖诪讞转 讘讬转 讛砖讜讗讘讛 讛讬讛 谞讜讟诇 砖诪谞讛 讗讘讜拽讜转 砖诇 讗讜专 讜讝讜专拽 讗讞转 讜谞讜讟诇 讗讞转 讜讗讬谉 谞讜讙注讜转 讝讜 讘讝讜 讜讻砖讛讜讗 诪砖转讞讜讛 谞讜注抓 砖谞讬 讙讜讚诇讬讜 讘讗专抓 讜砖讜讞讛 讜谞讜砖拽 讗转 讛专爪驻讛 讜讝讜拽祝 讜讗讬谉 讻诇 讘专讬讛 讬讻讜诇讛 诇注砖讜转 讻谉 讜讝讜 讛讬讗 拽讬讚讛

It is taught in a baraita: They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing of the Water, he would take eight flaming torches and toss one and catch another, juggling them, and, though all were in the air at the same time, they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor of the courtyard and straighten, and there was not any other creature that could do that due to the extreme difficulty involved. And this was the form of bowing called kidda performed by the High Priest.

诇讜讬 讗讞讜讬 拽讬讚讛 拽诪讬讛 讚专讘讬 讜讗讬讟诇注 讜讛讗 讙专诪讗 诇讬讛 讜讛讗诪专 专讘讬 讗诇注讝专 诇注讜诇诐 讗诇 讬讟讬讞 讗讚诐 讚讘专讬诐 讻诇驻讬 诪注诇讛 砖讛专讬 讗讚诐 讙讚讜诇 讛讟讬讞 讚讘专讬诐 讻驻讬 诪注诇讛 讜讗讬讟诇注 讜诪谞讜 诇讜讬 讛讗 讜讛讗 讙专诪讗 诇讬讛

The Gemara relates: Levi demonstrated a kidda before Rabbi Yehuda HaNasi and strained his thigh and came up lame. The Gemara asks: And is that what caused him to be lame? But didn鈥檛 Rabbi Elazar say: One should never speak impertinently toward God above; as a great person once spoke impertinently toward God above, and even though his prayers were answered, he was still punished and came up lame. And who was this great person? It was Levi. Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both this and that caused him to come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating kidda.

诇讜讬 讛讜讛 诪讟讬讬诇 拽诪讬讛 讚专讘讬 讘转诪谞讬 住讻讬谞讬 砖诪讜讗诇 拽诪讬讛 砖讘讜专 诪诇讻讗 讘转诪谞讬讗 诪讝讙讬 讞诪专讗 讗讘讬讬 拽诪讬讛 (讚专讘讗) 讘转诪谞讬讗 讘讬注讬 讜讗诪专讬 诇讛 讘讗专讘注讛 讘讬注讬

Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: Levi would walk before Rabbi Yehuda HaNasi juggling with eight knives. Shmuel would juggle before King Shapur with eight glasses of wine without spilling. Abaye would juggle before Rabba with eight eggs. Some say he did so with four eggs. All these were cited.

转谞讬讗 讗诪专 专讘讬 讬讛讜砖注 讘谉 讞谞谞讬讛 讻砖讛讬讬谞讜 砖诪讞讬诐 砖诪讞转 讘讬转 讛砖讜讗讘讛 诇讗 专讗讬谞讜 砖讬谞讛 讘注讬谞讬谞讜 讻讬爪讚 砖注讛 专讗砖讜谞讛 转诪讬讚 砖诇 砖讞专 诪砖诐 诇转驻诇讛 诪砖诐 诇拽专讘谉 诪讜住祝 诪砖诐 诇转驻诇转 讛诪讜住驻讬谉 诪砖诐 诇讘讬转 讛诪讚专砖 诪砖诐 诇讗讻讬诇讛 讜砖转讬讛 诪砖诐 诇转驻诇转 讛诪谞讞讛 诪砖诐 诇转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 诪讻讗谉 讜讗讬诇讱 诇砖诪讞转 讘讬转 讛砖讜讗讘讛

It is taught in a baraita that Rabbi Yehoshua ben 岣nanya said: When we would rejoice in the Celebration of the Place of the Drawing of the Water, we did not see sleep in our eyes the entire Festival. How so? In the first hour of the day, the daily morning offering was sacrificed and everyone came to watch. From there they proceeded to engage in prayer in the synagogue; from there, to watch the sacrifice of the additional offerings; from there, to the synagogue to recite the additional prayer. From there they would proceed to the study hall to study Torah; from there to the eating and drinking in the sukka; from there to the afternoon prayer. From there they would proceed to the daily afternoon offering in the Temple. From this point forward, they proceeded to the Celebration of the Place of the Drawing of the Water.

讗讬谞讬 讜讛讗诪专 专讘讬 讬讜讞谞谉 砖讘讜注讛 砖诇讗 讗讬砖谉 砖诇砖讛 讬诪讬诐 诪诇拽讬谉 讗讜转讜 讜讬砖谉 诇讗诇转专 讗诇讗 讛讻讬 拽讗诪专 诇讗 讟注诪谞讜 讟注诐 砖讬谞讛 讚讛讜讜 诪谞诪谞诪讬 讗讻转驻讗 讚讛讚讚讬

The Gemara wonders: Is that so? But didn鈥檛 Rabbi Yo岣nan say: One who took an oath that I will not sleep three days, one flogs him immediately for taking an oath in vain, and he may sleep immediately because it is impossible to stay awake for three days uninterrupted. Rather, this is what Rabbi Yehoshua is saying: We did not experience the sense of actual sleep, because they would merely doze on each other鈥檚 shoulders. In any case, they were not actually awake for the entire week.

讞诪砖 注砖专讛 诪注诇讜转 讗诪专 诇讬讛 专讘 讞住讚讗 诇讛讛讜讗 诪讚专讘谞谉 讚讛讜讬 拽诪住讚专 讗讙讚转讗 拽诪讬讛 讗诪专 诇讬讛 砖诪讬注 诇讱 讛谞讬 讞诪砖 注砖专讛 诪注诇讜转 讻谞讙讚 诪讬 讗诪专诐 讚讜讚 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘讬 讬讜讞谞谉 讘砖注讛 砖讻专讛 讚讜讚 砖讬转讬谉 拽驻讗 转讛讜诪讗 讜讘注讬 诇诪砖讟驻讗 注诇诪讗 讗诪专 讚讜讚 讞诪砖 注砖专讛 诪注诇讜转 讜讛讜专讬讚谉 讗讬 讛讻讬 讞诪砖 注砖专讛 诪注诇讜转 讬讜专讚讜转 诪讬讘注讬 诇讬讛

搂 The mishna continues: The musicians would stand on the fifteen stairs that descend from the Israelites鈥 courtyard to the Women鈥檚 Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. Rav 岣sda said to one of the Sages who was organizing aggada before him: Did you hear with regard to these fifteen Songs of Ascents in Psalms, corresponding to what did David say them? He said to him that this is what Rabbi Yo岣nan said: At the time that David dug the drainpipes in the foundation of the Temple, the waters of the depths rose and sought to inundate the world. Immediately, David recited the fifteen Songs of the Ascents and caused them to subside. Rav 岣sda asked: If so, should they be called fifteen Songs of the Ascents? They should have been called Songs of the Descents.

讗诪专 诇讬讛 讛讜讗讬诇 讜讗讚讻专转谉 (诪诇转讗) 讛讻讬 讗转诪专 讘砖注讛 砖讻专讛 讚讜讚 砖讬转讬谉 拽驻讗 转讛讜诪讗 讜讘注讗 诇诪砖讟驻讗 注诇诪讗 讗诪专 讚讜讚 诪讬 讗讬讻讗 讚讬讚注 讗讬 砖专讬 诇诪讻转讘 砖诐

Rav 岣sda continued and said to him: Since you reminded me of this matter, this is what was originally stated: At the time that David dug the drainpipes, the waters of the depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write the sacred name

讗讞住驻讗 讜谞砖讚讬讛 讘转讛讜诪讗 讜诪谞讞 诇讬讻讗 讚拽讗诪专 诇讬讛 诪讬讚讬 讗诪专 讚讜讚 讻诇 讚讬讚注 诇诪讬诪专 讜讗讬谞讜 讗讜诪专 讬讞谞拽 讘讙专讜谞讜 谞砖讗 讗讞讬转讜驻诇 拽诇 讜讞讜诪专 讘注爪诪讜 讜诪讛 诇注砖讜转 砖诇讜诐 讘讬谉 讗讬砖 诇讗砖转讜 讗诪专讛 转讜专讛 砖诪讬 砖谞讻转讘 讘拽讚讜砖讛 讬诪讞讛 注诇 讛诪讬诐 诇注砖讜转 砖诇讜诐 诇讻诇 讛注讜诇诐 讻讜诇讜 注诇 讗讞转 讻诪讛 讜讻诪讛 讗诪专 诇讬讛 砖专讬

on an earthenware shard? If it is permitted, we will write it and throw it into the depths, and they will subside. There was no one who said anything to him. David said: Anyone who knows what to say and does not say anything may he be strangled in his throat. Then Ahithophel raised an a fortiori argument on his own and said: And just as in order to make peace between a man and his wife in the case of sota, when the husband suspects his wife of having committed adultery, the Torah said: My Name that was written in sanctity will be erased on the water to establish peace for the whole world in its entirety, all the more so it is permitted. He said to David: It is permitted.

讻转讘 砖诐 讗讞住驻讗 讜砖讚讬 诇转讛讜诪讗 讜谞讞讬转 转讛讜诪讗 砖讬转住专 讗诇驻讬 讙专诪讬讚讬 讻讬 讞讝讬 讚谞讞讬转 讟讜讘讗 讗诪专 讻诪讛 讚诪讬讚诇讬 讟驻讬 诪讬专讟讘 注诇诪讗 讗诪专 讞诪砖 注砖专讛 诪注诇讜转 讜讗住拽讬讛 讞诪讬住专 讗诇驻讬 讙专诪讬讚讬 讜讗讜拽诪讬讛 讘讗诇驻讬 讙专诪讬讚讬 讗诪专 注讜诇讗 砖诪注 诪讬谞讛 住讜诪讻讗 讚讗专注讗 讗诇驻讬 讙专诪讬讚讬 讜讛讗 讞讝讬谞谉 讚讻专讬谞谉 驻讜专转讗 讜谞驻拽讬 诪讬讗 讗诪专 专讘 诪砖专砖讬讗 讛讛讜讗 诪住讜诇诪讗 讚驻专转

He wrote the sacred name on an earthenware shard and cast it into the depths, and the waters in the depths subsided sixteen thousand cubits. When he saw that they subsided excessively, he said: The higher the waters in the aquifers, the moister and more fertile the soil of the world. He recited the fifteen Songs of the Ascents and elevated them fifteen thousand cubits, and established them at a depth of one thousand cubits. Ulla said: Learn from here that the thickness of the earth above the waters of the depths is one thousand cubits. The Gemara asks: But don鈥檛 we see that when we dig a little, significantly less than one thousand cubits, water emerges? Rav Mesharshiyya said: That is from the ascent of the Euphrates River, which flows at a higher altitude than do other rivers. The water flows up through underground passages to reach the river. That is why water emerges when one digs in the hills of Babylonia.

讜注诪讚讜 讻讛谞讬诐 讘砖注专 讛注诇讬讜谉 砖讬讜专讚 讻讜壮 讘注讬 专讘讬 讬专诪讬讛 诇诪注诇讛 注砖讬专讬转 讚谞讞讬转 讞诪砖讛 讜拽讗讬 讗注砖专讛 讗讜 讚诇诪讗 讚谞讞讬转 注砖专讛 讜拽讗讬 讗讞诪砖讛 转讬拽讜

搂 The mishna continues: And two priests stood with two trumpets at the Upper Gate that descends from the Israelites鈥 courtyard to the Women鈥檚 Courtyard, and when those drawing the water reached the tenth stair they sounded the trumpets. Rabbi Yirmeya raised a dilemma: Does the phrase reached the tenth stair mean that he would descend five stairs and stand on the tenth from the bottom? Or perhaps it means that he would descend ten stairs and stand on the fifth from the bottom? The Gemara notes: The dilemma shall stand unresolved.

转谞讜 专讘谞谉 诪诪砖诪注 砖谞讗诪专 讜驻谞讬讛诐 拽讚诪讛 讗讬谞讬 讬讜讚注 砖讗讞讜专讬讛诐 讗诇 讛讬讻诇 讛壮

The mishna describes: When they reached the gate through which one exits to the east, they turned from facing east to facing west toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period did not conduct themselves appropriately and stood 鈥渨ith their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east鈥 (Ezekiel 8:16), and we, our eyes are to God. The Sages taught: By inference, from the fact that it is stated: 鈥淎nd their faces toward the east,鈥 don鈥檛 I know that 鈥渢heir backs were toward the Sanctuary of the Lord鈥? The Sanctuary was to the west.

讗诇讗 诪讛 转诇诪讜讚 诇讜诪专 讗讞讜专讬讛诐 讗诇 讛讬讻诇 讛壮 诪诇诪讚 砖讛讬讜 驻讜专注讬谉 注爪诪谉 讜诪转专讬讝讬谉 讻诇驻讬 诪讟讛

Rather, to what purpose does the verse state: 鈥淭heir backs toward the Sanctuary of the Lord鈥? It is an allusion to the fact that in addition to turning their backs on the Sanctuary of the Lord, they performed an additional evil. It teaches that they would expose themselves and defecate downward, a euphemism for the direction of the Divine Presence.

讗谞讜 诇讬讛 讜诇讬讛 注讬谞讬谞讜 讻讜壮 讗讬谞讬 讜讛讗诪专 专讘讬 讝讬专讗 讻诇 讛讗讜诪专 砖诪注 砖诪注 讻讗讬诇讜 讗诪专 诪讜讚讬诐 诪讜讚讬诐 讗诇讗 讛讻讬 讗诪专讬 讛诪讛 诪砖转讞讜讬诐 拽讚诪讛 讜讗谞讜 诇讬讛 (讗谞讞谞讜 诪讜讚讬诐) 讜注讬谞讬谞讜 诇讬讛 诪讬讞诇讜转

The mishna continues: In the Second Temple period they would say: We are to God, and to God are our eyes. The Gemara asks: Is that so? May one pray in that manner? Didn鈥檛 Rabbi Zeira say: One who repeats himself while reciting Shema and says: Listen, listen, is like one who says: We give thanks, we give thanks, and he is silenced, as it appears that he is worshipping two authorities. How then did they recite God鈥檚 name twice, consecutively? Rather, this is what they said: They bow toward the east, while we give thanks to God, and our eyes turn in hope to God, so that they would not recite God鈥檚 name consecutively.

诪转谞讬壮 讗讬谉 驻讜讞转讬谉 诪注砖专讬诐 讜讗讞转 转拽讬注讜转 讘诪拽讚砖 讜讗讬谉 诪讜住讬驻讬谉 注诇 讗专讘注讬诐 讜砖诪谞讛 讘讻诇 讬讜诐 讛讬讜 砖诐 注砖专讬诐 讜讗讞转 转拽讬注讜转 讘诪拽讚砖 砖诇砖 诇驻转讬讞转 砖注专讬诐 讜转砖注 诇转诪讬讚 砖诇 砖讞专 讜转砖注 诇转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讜讘诪讜住驻讬谉 讛讬讜 诪讜住讬驻讬谉 注讜讚 转砖注

MISHNA: One sounds no fewer than twenty-one trumpet blasts in the Temple, and one sounds no more than forty-eight. The mishna elaborates: Each day there were twenty-one trumpet blasts in the Temple: Three blasts were sounded for the opening of the gates in the morning, nine for the daily morning offering, and nine for the daily afternoon offering, totaling twenty-one. And on a day when the additional offerings were sacrificed, e.g., the New Moon, with the additional offerings they would add nine additional blasts.

讜讘注专讘 砖讘转 讛讬讜 诪讜住讬驻讬谉 砖砖 砖诇砖 诇讛讘讟讬诇 讗转 讛注诐 诪诪诇讗讻讛 讜砖诇砖 诇讛讘讚讬诇 讘讬谉 拽讚砖 诇讞讜诇

And on Shabbat eve they would add six blasts sounded adjacent to the onset of Shabbat: Three to stop the people from their labor, as the blasts inform the people that Shabbat is approaching and they stop working, and three at the onset of Shabbat to demarcate between sacred and profane.

注专讘 砖讘转 砖讘转讜讱 讛讞讙 讛讬讜 砖诐 讗专讘注讬诐 讜砖诪谞讛 砖诇砖 诇驻转讬讞转 砖注专讬诐 砖诇砖 诇砖注专 讛注诇讬讜谉 讜砖诇砖 诇砖注专 讛转讞转讜谉 讜砖诇砖 诇诪讬诇讜讬 讛诪讬诐 讜砖诇砖 注诇 讙讘讬 诪讝讘讞 转砖注 诇转诪讬讚 砖诇 砖讞专 讜转砖注 诇转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讜转砖注 诇诪讜住驻讬谉 砖诇砖 诇讛讘讟讬诇 讗转 讛注诐 诪谉 讛诪诇讗讻讛 讜砖诇砖 诇讛讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇

On Shabbat eve during the festival of Sukkot, there were forty-eight blasts. How so? Three in the morning for the opening of the gates; three for the upper gate; and three for the lower gate; and three for the filling of the vessel with water, as described in the sequence of the ritual of drawing the water for the water libation (48b); and three when pouring the water libation upon the altar; nine for the daily morning offering; and nine for the daily afternoon offering; and nine for the additional offerings; three to stop the people from work; and three more to demarcate between sacred and profane, totaling forty-eight blasts.

讙诪壮 诪转谞讬转讬谉 讚诇讗 讻专讘讬 讬讛讜讚讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讛驻讜讞转 诇讗 讬驻讞讜转 诪砖讘注 讜讛诪讜住讬祝 诇讗 讬讜住讬祝 注诇 砖砖 注砖专讛 讘诪讗讬 拽讗 诪讬驻诇讙讬 专讘讬 讬讛讜讚讛 住讘专 转拽讬注讛 转专讜注讛 转拽讬注讛 讗讞转 讛讬讗 讜专讘谞谉 住讘专讬 转拽讬注讛 诇讞讜讚 讜转专讜注讛 诇讞讜讚

GEMARA: The Gemara notes: The mishna is not in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita that Rabbi Yehuda says: The one who seeks to minimize the number of blasts shall not minimize their number to fewer than seven blasts. And one who seeks to add to the number of blasts shall not add beyond sixteen. The Gemara asks: With regard to what do they disagree? The Gemara explains that Rabbi Yehuda holds: A series of blasts consisting of tekia, terua, tekia is counted as one blast. And the Rabbis hold: A tekia is counted separately and a terua is counted separately. They agree with regard to the sequence and the number of the blasts, and disagree only with regard to how the blasts are tallied.

诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 讗诪专 拽专讗 讜转拽注转诐 转专讜注讛 (讜讻转讬讘 转专讜注讛 讬转拽注讜 讛讗 讻讬爪讚 转拽讬注讛 讜转专讜注讛 讗讞转 讛讬讗) 讜专讘谞谉 讛讛讜讗 诇驻砖讜讟讛 诇驻谞讬讛 讜诇讗讞专讬讛 讛讜讗 讚讗转讗 (讜专讘讬 讬讛讜讚讛 诇驻谞讬讛 讜诇讗讞专讬讛 诪谞诇讬讛 谞驻拽讗 诇讬讛 诪砖谞讬转)

The Gemara asks: What is the rationale for the opinion of Rabbi Yehuda? It is as the verse states: 鈥淎nd you shall sound [utkatem] a terua (Numbers 10:5), and it is written: 鈥淎 terua they will sound [yitke鈥檜]鈥 (Numbers 10:6). How is it that the Torah uses a verb from the root of tekia to describe the sounding of a terua? Apparently, a tekia and a terua together compose one blast. And how do the Rabbis interpret these verses? This comes to teach that each terua blast is accompanied by a plain unembellished blast, a tekia, preceding it and following it. The Gemara asks: And from where does Rabbi Yehuda derive that each terua must be accompanied by a tekia preceding it and following it? The Gemara explains: He derives it from the verse when it says: 鈥淎nd you shall sound [utkatem] a terua a second time鈥 (Numbers 10:6), indicating an additional tekia.

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

The Gemara asks: And what is the rationale for the opinion of the Rabbis? It is as it is written: 鈥淎nd when congregating the people you shall sound a tekia and shall not sound a terua (Numbers 10:7). And if it enters your mind that a tekia and a terua are considered one blast, would the Merciful One say to perform half a mitzva and not to perform the other half of the mitzva? Apparently, each is a separate mitzva. The Gemara asks: And how does Rabbi Yehuda interpret the verse? The Gemara answers: That single tekia mentioned in the context of congregating the people came merely as a signal to the camps and was not for the purpose of fulfilling the mitzva, which, in Rabbi Yehuda鈥檚 opinion, always comes in groups of three.

讜专讘谞谉 住讬诪谞讗 讛讜讗 讜专讞诪谞讗 砖讜讬讛 诪爪讜讛 讻诪讗谉 讗讝诇讗 讛讗 讚讗诪专 专讘 讻讛谞讗 讗讬谉 讘讬谉 转拽讬注讛 诇转专讜注讛 讜诇讗 讻诇讜诐 讻诪讗谉 讻专讘讬 讬讛讜讚讛 (讗讬 专讘讬 讬讛讜讚讛) 驻砖讬讟讗

And how do the Rabbis counter that assertion? They say: Indeed, it is a signal to assemble the people; however, the Merciful One rendered it a mitzva. Therefore, one can derive that a single tekia blast is a distinct mitzva. The Gemara asks: In accordance with whose opinion is this statement of Rav Kahana: There is no pause between a tekia and a terua at all and they are sounded in one continuous blast? In accordance with whose opinion is it? It is in accordance with the opinion of Rabbi Yehuda. The Gemara asks: If Rav Kahana鈥檚 statement is in accordance with the opinion of Rabbi Yehuda; that is obvious. Why was it necessary for the Gemara to raise the matter at all?

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).
  • 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.

Want to explore more about the Daf?

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

learn daf yomi one week at a time with tamara spitz

Sukkah 49-56 + Siyum – Daf Yomi: One Week at a Time

We are going to be finishing the 4th chapter this week and learning about the 2 pipes that were built...
alon shvut women

The Water Ceremony

Succah Daf 53 Insight by Susan Suna Today we discuss the joys of the Simchat Beit Hashoeva and then move...

Sukkah 53

The William Davidson Talmud | Powered by Sefaria

Sukkah 53

讗砖讛 讛讬转讛 讘讜专专转 讞讟讬诐 诇讗讜专 砖诇 讘讬转 讛砖讜讗讘讛

It was so bright that a woman would be able to sort wheat by the light of the Celebration of the Place of the Drawing of the Water.

讞住讬讚讬诐 讜讗谞砖讬 诪注砖讛 讻讜壮 转谞讜 专讘谞谉 讬砖 诪讛谉 讗讜诪专讬诐 讗砖专讬 讬诇讚讜转谞讜 砖诇讗 讘讬讬砖讛 讗转 讝拽谞讜转谞讜 讗诇讜 讞住讬讚讬诐 讜讗谞砖讬 诪注砖讛 讜讬砖 诪讛谉 讗讜诪专讬诐 讗砖专讬 讝拽谞讜转谞讜 砖讻驻专讛 讗转 讬诇讚讜转谞讜 讗诇讜 讘注诇讬 转砖讜讘讛 讗诇讜 讜讗诇讜 讗讜诪专讬诐 讗砖专讬 诪讬 砖诇讗 讞讟讗 讜诪讬 砖讞讟讗 讬砖讜讘 讜讬诪讞讜诇 诇讜

搂 The mishna continues: The pious and the men of action would dance before the people who attended the celebration. The Sages taught in the Tosefta that some of them would say in their song praising God: Happy is our youth, as we did not sin then, that did not embarrass our old age. These are the pious and the men of action, who spent all their lives engaged in Torah and mitzvot. And some would say: Happy is our old age, that atoned for our youth when we sinned. These are the penitents. Both these and those say: Happy is he who did not sin; and he who sinned should repent and God will absolve him.

转谞讬讗 讗诪专讜 注诇讬讜 注诇 讛诇诇 讛讝拽谉 讻砖讛讬讛 砖诪讞 讘砖诪讞转 讘讬转 讛砖讜讗讘讛 讗诪专 讻谉 讗诐 讗谞讬 讻讗谉 讛讻诇 讻讗谉 讜讗诐 讗讬谞讬 讻讗谉 诪讬 讻讗谉 讛讜讗 讛讬讛 讗讜诪专 讻谉 诪拽讜诐 砖讗谞讬 讗讜讛讘 砖诐 专讙诇讬 诪讜诇讬讻讜转 讗讜转讬 讗诐 转讘讗 讗诇 讘讬转讬 讗谞讬 讗讘讗 讗诇 讘讬转讱 讗诐 讗转讛 诇讗 转讘讗 讗诇 讘讬转讬 讗谞讬 诇讗 讗讘讗 讗诇 讘讬转讱 砖谞讗诪专 讘讻诇 讛诪拽讜诐 讗砖专 讗讝讻讬专 讗转 砖诪讬 讗讘讗 讗诇讬讱 讜讘专讻转讬讱

It is taught in the Tosefta: They said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawing of the Water he said this: If I am here, everyone is here; and if I am not here, who is here? In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. He would also say this: To the place that I love, there my feet take me, and therefore, I come to the Temple. And the Holy One, Blessed be He, says: If you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: 鈥淚n every place that I cause My name to be mentioned, I will come to you and bless you鈥 (Exodus 20:20).

讗祝 讛讜讗 专讗讛 讙诇讙讜诇转 讗讞转 砖爪驻讛 注诇 驻谞讬 讛诪讬诐 讗诪专 诇讛 注诇 讚讗讟驻转 讗讟驻讜讱 讜诪讟讬驻讬讱 讬讟讜驻讜谉 讗诪专 专讘讬 讬讜讞谞谉 专讙诇讜讛讬 讚讘专 讗讬谞讬砖 讗讬谞讜谉 注专讘讬谉 讘讬讛 诇讗转专 讚诪讬转讘注讬 转诪谉 诪讜讘讬诇讬谉 讬转讬讛

The Gemara cites another statement of Hillel the Elder. Additionally, he saw one skull that was floating on the water and he said to it: Because you drowned others, they drowned you, and those that drowned you will be drowned. That is the way of the world; everyone is punished measure for measure. Apropos following one鈥檚 feet, Rabbi Yo岣nan said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.

讛谞讛讜 转专转讬 讻讜砖讗讬 讚讛讜讜 拽讬讬诪讬 拽诪讬 砖诇诪讛 讗诇讬讞专祝 讜讗讞讬讛 讘谞讬 砖讬砖讗 住讜驻专讬诐 讚砖诇诪讛 讛讜讜 讬讜诪讗 讞讚 讞讝讬讬讛 诪诇讗讱 讛诪讜转 讚讛讜讛 拽讗 注爪讬讘 讗诪专 诇讬讛 讗诪讗讬 注爪讬讘转 讗诪专 诇讬讛 讚拽讗 讘注讜 诪讬谞讗讬 讛谞讬 转专转讬 讻讜砖讗讬 讚讬转讘讬 讛讻讗 诪住专讬谞讛讜 诇砖注讬专讬诐 砖讚专讬谞讛讜 诇诪讞讜讝讗 讚诇讜讝 讻讬 诪讟讜 诇诪讞讜讝讗 讚诇讜讝 砖讻讬讘讜

The Gemara relates with regard to these two Cushites who would stand before Solomon: 鈥淓lihoreph and Ahijah, the sons of Shisha鈥 (I Kings 4:3), and they were scribes of Solomon. One day Solomon saw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking me to take the lives of these two Cushites who are sitting here. Solomon handed them to the demons in his service, and sent them to the district of Luz, where the Angel of Death has no dominion. When they arrived at the district of Luz, they died.

诇诪讞专 讞讝讬讗 诪诇讗讱 讛诪讜转 讚讛讜讛 拽讘讚讞 讗诪专 诇讬讛 讗诪讗讬 讘讚讬讞转 讗诪专 诇讬讛 讘讗转专 讚讘注讜 诪讬谞讗讬 转诪谉 砖讚专转讬谞讛讜 诪讬讚 驻转讞 砖诇诪讛 讜讗诪专 专讙诇讜讛讬 讚讘专 讗讬谞讬砖 讗讬谞讜谉 注专讘讬谉 讘讬讛 诇讗转专 讚诪讬转讘注讬 转诪谉 诪讜讘讬诇讬谉 讬转讬讛

The following day, Solomon saw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked me to take them, there you sent them. The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon鈥檚 palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. Immediately, Solomon began to speak and said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.

转谞讬讗 讗诪专讜 注诇讬讜 注诇 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讻砖讛讬讛 砖诪讞 砖诪讞转 讘讬转 讛砖讜讗讘讛 讛讬讛 谞讜讟诇 砖诪谞讛 讗讘讜拽讜转 砖诇 讗讜专 讜讝讜专拽 讗讞转 讜谞讜讟诇 讗讞转 讜讗讬谉 谞讜讙注讜转 讝讜 讘讝讜 讜讻砖讛讜讗 诪砖转讞讜讛 谞讜注抓 砖谞讬 讙讜讚诇讬讜 讘讗专抓 讜砖讜讞讛 讜谞讜砖拽 讗转 讛专爪驻讛 讜讝讜拽祝 讜讗讬谉 讻诇 讘专讬讛 讬讻讜诇讛 诇注砖讜转 讻谉 讜讝讜 讛讬讗 拽讬讚讛

It is taught in a baraita: They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing of the Water, he would take eight flaming torches and toss one and catch another, juggling them, and, though all were in the air at the same time, they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor of the courtyard and straighten, and there was not any other creature that could do that due to the extreme difficulty involved. And this was the form of bowing called kidda performed by the High Priest.

诇讜讬 讗讞讜讬 拽讬讚讛 拽诪讬讛 讚专讘讬 讜讗讬讟诇注 讜讛讗 讙专诪讗 诇讬讛 讜讛讗诪专 专讘讬 讗诇注讝专 诇注讜诇诐 讗诇 讬讟讬讞 讗讚诐 讚讘专讬诐 讻诇驻讬 诪注诇讛 砖讛专讬 讗讚诐 讙讚讜诇 讛讟讬讞 讚讘专讬诐 讻驻讬 诪注诇讛 讜讗讬讟诇注 讜诪谞讜 诇讜讬 讛讗 讜讛讗 讙专诪讗 诇讬讛

The Gemara relates: Levi demonstrated a kidda before Rabbi Yehuda HaNasi and strained his thigh and came up lame. The Gemara asks: And is that what caused him to be lame? But didn鈥檛 Rabbi Elazar say: One should never speak impertinently toward God above; as a great person once spoke impertinently toward God above, and even though his prayers were answered, he was still punished and came up lame. And who was this great person? It was Levi. Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both this and that caused him to come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating kidda.

诇讜讬 讛讜讛 诪讟讬讬诇 拽诪讬讛 讚专讘讬 讘转诪谞讬 住讻讬谞讬 砖诪讜讗诇 拽诪讬讛 砖讘讜专 诪诇讻讗 讘转诪谞讬讗 诪讝讙讬 讞诪专讗 讗讘讬讬 拽诪讬讛 (讚专讘讗) 讘转诪谞讬讗 讘讬注讬 讜讗诪专讬 诇讛 讘讗专讘注讛 讘讬注讬

Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: Levi would walk before Rabbi Yehuda HaNasi juggling with eight knives. Shmuel would juggle before King Shapur with eight glasses of wine without spilling. Abaye would juggle before Rabba with eight eggs. Some say he did so with four eggs. All these were cited.

转谞讬讗 讗诪专 专讘讬 讬讛讜砖注 讘谉 讞谞谞讬讛 讻砖讛讬讬谞讜 砖诪讞讬诐 砖诪讞转 讘讬转 讛砖讜讗讘讛 诇讗 专讗讬谞讜 砖讬谞讛 讘注讬谞讬谞讜 讻讬爪讚 砖注讛 专讗砖讜谞讛 转诪讬讚 砖诇 砖讞专 诪砖诐 诇转驻诇讛 诪砖诐 诇拽专讘谉 诪讜住祝 诪砖诐 诇转驻诇转 讛诪讜住驻讬谉 诪砖诐 诇讘讬转 讛诪讚专砖 诪砖诐 诇讗讻讬诇讛 讜砖转讬讛 诪砖诐 诇转驻诇转 讛诪谞讞讛 诪砖诐 诇转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 诪讻讗谉 讜讗讬诇讱 诇砖诪讞转 讘讬转 讛砖讜讗讘讛

It is taught in a baraita that Rabbi Yehoshua ben 岣nanya said: When we would rejoice in the Celebration of the Place of the Drawing of the Water, we did not see sleep in our eyes the entire Festival. How so? In the first hour of the day, the daily morning offering was sacrificed and everyone came to watch. From there they proceeded to engage in prayer in the synagogue; from there, to watch the sacrifice of the additional offerings; from there, to the synagogue to recite the additional prayer. From there they would proceed to the study hall to study Torah; from there to the eating and drinking in the sukka; from there to the afternoon prayer. From there they would proceed to the daily afternoon offering in the Temple. From this point forward, they proceeded to the Celebration of the Place of the Drawing of the Water.

讗讬谞讬 讜讛讗诪专 专讘讬 讬讜讞谞谉 砖讘讜注讛 砖诇讗 讗讬砖谉 砖诇砖讛 讬诪讬诐 诪诇拽讬谉 讗讜转讜 讜讬砖谉 诇讗诇转专 讗诇讗 讛讻讬 拽讗诪专 诇讗 讟注诪谞讜 讟注诐 砖讬谞讛 讚讛讜讜 诪谞诪谞诪讬 讗讻转驻讗 讚讛讚讚讬

The Gemara wonders: Is that so? But didn鈥檛 Rabbi Yo岣nan say: One who took an oath that I will not sleep three days, one flogs him immediately for taking an oath in vain, and he may sleep immediately because it is impossible to stay awake for three days uninterrupted. Rather, this is what Rabbi Yehoshua is saying: We did not experience the sense of actual sleep, because they would merely doze on each other鈥檚 shoulders. In any case, they were not actually awake for the entire week.

讞诪砖 注砖专讛 诪注诇讜转 讗诪专 诇讬讛 专讘 讞住讚讗 诇讛讛讜讗 诪讚专讘谞谉 讚讛讜讬 拽诪住讚专 讗讙讚转讗 拽诪讬讛 讗诪专 诇讬讛 砖诪讬注 诇讱 讛谞讬 讞诪砖 注砖专讛 诪注诇讜转 讻谞讙讚 诪讬 讗诪专诐 讚讜讚 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘讬 讬讜讞谞谉 讘砖注讛 砖讻专讛 讚讜讚 砖讬转讬谉 拽驻讗 转讛讜诪讗 讜讘注讬 诇诪砖讟驻讗 注诇诪讗 讗诪专 讚讜讚 讞诪砖 注砖专讛 诪注诇讜转 讜讛讜专讬讚谉 讗讬 讛讻讬 讞诪砖 注砖专讛 诪注诇讜转 讬讜专讚讜转 诪讬讘注讬 诇讬讛

搂 The mishna continues: The musicians would stand on the fifteen stairs that descend from the Israelites鈥 courtyard to the Women鈥檚 Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. Rav 岣sda said to one of the Sages who was organizing aggada before him: Did you hear with regard to these fifteen Songs of Ascents in Psalms, corresponding to what did David say them? He said to him that this is what Rabbi Yo岣nan said: At the time that David dug the drainpipes in the foundation of the Temple, the waters of the depths rose and sought to inundate the world. Immediately, David recited the fifteen Songs of the Ascents and caused them to subside. Rav 岣sda asked: If so, should they be called fifteen Songs of the Ascents? They should have been called Songs of the Descents.

讗诪专 诇讬讛 讛讜讗讬诇 讜讗讚讻专转谉 (诪诇转讗) 讛讻讬 讗转诪专 讘砖注讛 砖讻专讛 讚讜讚 砖讬转讬谉 拽驻讗 转讛讜诪讗 讜讘注讗 诇诪砖讟驻讗 注诇诪讗 讗诪专 讚讜讚 诪讬 讗讬讻讗 讚讬讚注 讗讬 砖专讬 诇诪讻转讘 砖诐

Rav 岣sda continued and said to him: Since you reminded me of this matter, this is what was originally stated: At the time that David dug the drainpipes, the waters of the depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write the sacred name

讗讞住驻讗 讜谞砖讚讬讛 讘转讛讜诪讗 讜诪谞讞 诇讬讻讗 讚拽讗诪专 诇讬讛 诪讬讚讬 讗诪专 讚讜讚 讻诇 讚讬讚注 诇诪讬诪专 讜讗讬谞讜 讗讜诪专 讬讞谞拽 讘讙专讜谞讜 谞砖讗 讗讞讬转讜驻诇 拽诇 讜讞讜诪专 讘注爪诪讜 讜诪讛 诇注砖讜转 砖诇讜诐 讘讬谉 讗讬砖 诇讗砖转讜 讗诪专讛 转讜专讛 砖诪讬 砖谞讻转讘 讘拽讚讜砖讛 讬诪讞讛 注诇 讛诪讬诐 诇注砖讜转 砖诇讜诐 诇讻诇 讛注讜诇诐 讻讜诇讜 注诇 讗讞转 讻诪讛 讜讻诪讛 讗诪专 诇讬讛 砖专讬

on an earthenware shard? If it is permitted, we will write it and throw it into the depths, and they will subside. There was no one who said anything to him. David said: Anyone who knows what to say and does not say anything may he be strangled in his throat. Then Ahithophel raised an a fortiori argument on his own and said: And just as in order to make peace between a man and his wife in the case of sota, when the husband suspects his wife of having committed adultery, the Torah said: My Name that was written in sanctity will be erased on the water to establish peace for the whole world in its entirety, all the more so it is permitted. He said to David: It is permitted.

讻转讘 砖诐 讗讞住驻讗 讜砖讚讬 诇转讛讜诪讗 讜谞讞讬转 转讛讜诪讗 砖讬转住专 讗诇驻讬 讙专诪讬讚讬 讻讬 讞讝讬 讚谞讞讬转 讟讜讘讗 讗诪专 讻诪讛 讚诪讬讚诇讬 讟驻讬 诪讬专讟讘 注诇诪讗 讗诪专 讞诪砖 注砖专讛 诪注诇讜转 讜讗住拽讬讛 讞诪讬住专 讗诇驻讬 讙专诪讬讚讬 讜讗讜拽诪讬讛 讘讗诇驻讬 讙专诪讬讚讬 讗诪专 注讜诇讗 砖诪注 诪讬谞讛 住讜诪讻讗 讚讗专注讗 讗诇驻讬 讙专诪讬讚讬 讜讛讗 讞讝讬谞谉 讚讻专讬谞谉 驻讜专转讗 讜谞驻拽讬 诪讬讗 讗诪专 专讘 诪砖专砖讬讗 讛讛讜讗 诪住讜诇诪讗 讚驻专转

He wrote the sacred name on an earthenware shard and cast it into the depths, and the waters in the depths subsided sixteen thousand cubits. When he saw that they subsided excessively, he said: The higher the waters in the aquifers, the moister and more fertile the soil of the world. He recited the fifteen Songs of the Ascents and elevated them fifteen thousand cubits, and established them at a depth of one thousand cubits. Ulla said: Learn from here that the thickness of the earth above the waters of the depths is one thousand cubits. The Gemara asks: But don鈥檛 we see that when we dig a little, significantly less than one thousand cubits, water emerges? Rav Mesharshiyya said: That is from the ascent of the Euphrates River, which flows at a higher altitude than do other rivers. The water flows up through underground passages to reach the river. That is why water emerges when one digs in the hills of Babylonia.

讜注诪讚讜 讻讛谞讬诐 讘砖注专 讛注诇讬讜谉 砖讬讜专讚 讻讜壮 讘注讬 专讘讬 讬专诪讬讛 诇诪注诇讛 注砖讬专讬转 讚谞讞讬转 讞诪砖讛 讜拽讗讬 讗注砖专讛 讗讜 讚诇诪讗 讚谞讞讬转 注砖专讛 讜拽讗讬 讗讞诪砖讛 转讬拽讜

搂 The mishna continues: And two priests stood with two trumpets at the Upper Gate that descends from the Israelites鈥 courtyard to the Women鈥檚 Courtyard, and when those drawing the water reached the tenth stair they sounded the trumpets. Rabbi Yirmeya raised a dilemma: Does the phrase reached the tenth stair mean that he would descend five stairs and stand on the tenth from the bottom? Or perhaps it means that he would descend ten stairs and stand on the fifth from the bottom? The Gemara notes: The dilemma shall stand unresolved.

转谞讜 专讘谞谉 诪诪砖诪注 砖谞讗诪专 讜驻谞讬讛诐 拽讚诪讛 讗讬谞讬 讬讜讚注 砖讗讞讜专讬讛诐 讗诇 讛讬讻诇 讛壮

The mishna describes: When they reached the gate through which one exits to the east, they turned from facing east to facing west toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period did not conduct themselves appropriately and stood 鈥渨ith their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east鈥 (Ezekiel 8:16), and we, our eyes are to God. The Sages taught: By inference, from the fact that it is stated: 鈥淎nd their faces toward the east,鈥 don鈥檛 I know that 鈥渢heir backs were toward the Sanctuary of the Lord鈥? The Sanctuary was to the west.

讗诇讗 诪讛 转诇诪讜讚 诇讜诪专 讗讞讜专讬讛诐 讗诇 讛讬讻诇 讛壮 诪诇诪讚 砖讛讬讜 驻讜专注讬谉 注爪诪谉 讜诪转专讬讝讬谉 讻诇驻讬 诪讟讛

Rather, to what purpose does the verse state: 鈥淭heir backs toward the Sanctuary of the Lord鈥? It is an allusion to the fact that in addition to turning their backs on the Sanctuary of the Lord, they performed an additional evil. It teaches that they would expose themselves and defecate downward, a euphemism for the direction of the Divine Presence.

讗谞讜 诇讬讛 讜诇讬讛 注讬谞讬谞讜 讻讜壮 讗讬谞讬 讜讛讗诪专 专讘讬 讝讬专讗 讻诇 讛讗讜诪专 砖诪注 砖诪注 讻讗讬诇讜 讗诪专 诪讜讚讬诐 诪讜讚讬诐 讗诇讗 讛讻讬 讗诪专讬 讛诪讛 诪砖转讞讜讬诐 拽讚诪讛 讜讗谞讜 诇讬讛 (讗谞讞谞讜 诪讜讚讬诐) 讜注讬谞讬谞讜 诇讬讛 诪讬讞诇讜转

The mishna continues: In the Second Temple period they would say: We are to God, and to God are our eyes. The Gemara asks: Is that so? May one pray in that manner? Didn鈥檛 Rabbi Zeira say: One who repeats himself while reciting Shema and says: Listen, listen, is like one who says: We give thanks, we give thanks, and he is silenced, as it appears that he is worshipping two authorities. How then did they recite God鈥檚 name twice, consecutively? Rather, this is what they said: They bow toward the east, while we give thanks to God, and our eyes turn in hope to God, so that they would not recite God鈥檚 name consecutively.

诪转谞讬壮 讗讬谉 驻讜讞转讬谉 诪注砖专讬诐 讜讗讞转 转拽讬注讜转 讘诪拽讚砖 讜讗讬谉 诪讜住讬驻讬谉 注诇 讗专讘注讬诐 讜砖诪谞讛 讘讻诇 讬讜诐 讛讬讜 砖诐 注砖专讬诐 讜讗讞转 转拽讬注讜转 讘诪拽讚砖 砖诇砖 诇驻转讬讞转 砖注专讬诐 讜转砖注 诇转诪讬讚 砖诇 砖讞专 讜转砖注 诇转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讜讘诪讜住驻讬谉 讛讬讜 诪讜住讬驻讬谉 注讜讚 转砖注

MISHNA: One sounds no fewer than twenty-one trumpet blasts in the Temple, and one sounds no more than forty-eight. The mishna elaborates: Each day there were twenty-one trumpet blasts in the Temple: Three blasts were sounded for the opening of the gates in the morning, nine for the daily morning offering, and nine for the daily afternoon offering, totaling twenty-one. And on a day when the additional offerings were sacrificed, e.g., the New Moon, with the additional offerings they would add nine additional blasts.

讜讘注专讘 砖讘转 讛讬讜 诪讜住讬驻讬谉 砖砖 砖诇砖 诇讛讘讟讬诇 讗转 讛注诐 诪诪诇讗讻讛 讜砖诇砖 诇讛讘讚讬诇 讘讬谉 拽讚砖 诇讞讜诇

And on Shabbat eve they would add six blasts sounded adjacent to the onset of Shabbat: Three to stop the people from their labor, as the blasts inform the people that Shabbat is approaching and they stop working, and three at the onset of Shabbat to demarcate between sacred and profane.

注专讘 砖讘转 砖讘转讜讱 讛讞讙 讛讬讜 砖诐 讗专讘注讬诐 讜砖诪谞讛 砖诇砖 诇驻转讬讞转 砖注专讬诐 砖诇砖 诇砖注专 讛注诇讬讜谉 讜砖诇砖 诇砖注专 讛转讞转讜谉 讜砖诇砖 诇诪讬诇讜讬 讛诪讬诐 讜砖诇砖 注诇 讙讘讬 诪讝讘讞 转砖注 诇转诪讬讚 砖诇 砖讞专 讜转砖注 诇转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讜转砖注 诇诪讜住驻讬谉 砖诇砖 诇讛讘讟讬诇 讗转 讛注诐 诪谉 讛诪诇讗讻讛 讜砖诇砖 诇讛讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇

On Shabbat eve during the festival of Sukkot, there were forty-eight blasts. How so? Three in the morning for the opening of the gates; three for the upper gate; and three for the lower gate; and three for the filling of the vessel with water, as described in the sequence of the ritual of drawing the water for the water libation (48b); and three when pouring the water libation upon the altar; nine for the daily morning offering; and nine for the daily afternoon offering; and nine for the additional offerings; three to stop the people from work; and three more to demarcate between sacred and profane, totaling forty-eight blasts.

讙诪壮 诪转谞讬转讬谉 讚诇讗 讻专讘讬 讬讛讜讚讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讛驻讜讞转 诇讗 讬驻讞讜转 诪砖讘注 讜讛诪讜住讬祝 诇讗 讬讜住讬祝 注诇 砖砖 注砖专讛 讘诪讗讬 拽讗 诪讬驻诇讙讬 专讘讬 讬讛讜讚讛 住讘专 转拽讬注讛 转专讜注讛 转拽讬注讛 讗讞转 讛讬讗 讜专讘谞谉 住讘专讬 转拽讬注讛 诇讞讜讚 讜转专讜注讛 诇讞讜讚

GEMARA: The Gemara notes: The mishna is not in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita that Rabbi Yehuda says: The one who seeks to minimize the number of blasts shall not minimize their number to fewer than seven blasts. And one who seeks to add to the number of blasts shall not add beyond sixteen. The Gemara asks: With regard to what do they disagree? The Gemara explains that Rabbi Yehuda holds: A series of blasts consisting of tekia, terua, tekia is counted as one blast. And the Rabbis hold: A tekia is counted separately and a terua is counted separately. They agree with regard to the sequence and the number of the blasts, and disagree only with regard to how the blasts are tallied.

诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 讗诪专 拽专讗 讜转拽注转诐 转专讜注讛 (讜讻转讬讘 转专讜注讛 讬转拽注讜 讛讗 讻讬爪讚 转拽讬注讛 讜转专讜注讛 讗讞转 讛讬讗) 讜专讘谞谉 讛讛讜讗 诇驻砖讜讟讛 诇驻谞讬讛 讜诇讗讞专讬讛 讛讜讗 讚讗转讗 (讜专讘讬 讬讛讜讚讛 诇驻谞讬讛 讜诇讗讞专讬讛 诪谞诇讬讛 谞驻拽讗 诇讬讛 诪砖谞讬转)

The Gemara asks: What is the rationale for the opinion of Rabbi Yehuda? It is as the verse states: 鈥淎nd you shall sound [utkatem] a terua (Numbers 10:5), and it is written: 鈥淎 terua they will sound [yitke鈥檜]鈥 (Numbers 10:6). How is it that the Torah uses a verb from the root of tekia to describe the sounding of a terua? Apparently, a tekia and a terua together compose one blast. And how do the Rabbis interpret these verses? This comes to teach that each terua blast is accompanied by a plain unembellished blast, a tekia, preceding it and following it. The Gemara asks: And from where does Rabbi Yehuda derive that each terua must be accompanied by a tekia preceding it and following it? The Gemara explains: He derives it from the verse when it says: 鈥淎nd you shall sound [utkatem] a terua a second time鈥 (Numbers 10:6), indicating an additional tekia.

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

The Gemara asks: And what is the rationale for the opinion of the Rabbis? It is as it is written: 鈥淎nd when congregating the people you shall sound a tekia and shall not sound a terua (Numbers 10:7). And if it enters your mind that a tekia and a terua are considered one blast, would the Merciful One say to perform half a mitzva and not to perform the other half of the mitzva? Apparently, each is a separate mitzva. The Gemara asks: And how does Rabbi Yehuda interpret the verse? The Gemara answers: That single tekia mentioned in the context of congregating the people came merely as a signal to the camps and was not for the purpose of fulfilling the mitzva, which, in Rabbi Yehuda鈥檚 opinion, always comes in groups of three.

讜专讘谞谉 住讬诪谞讗 讛讜讗 讜专讞诪谞讗 砖讜讬讛 诪爪讜讛 讻诪讗谉 讗讝诇讗 讛讗 讚讗诪专 专讘 讻讛谞讗 讗讬谉 讘讬谉 转拽讬注讛 诇转专讜注讛 讜诇讗 讻诇讜诐 讻诪讗谉 讻专讘讬 讬讛讜讚讛 (讗讬 专讘讬 讬讛讜讚讛) 驻砖讬讟讗

And how do the Rabbis counter that assertion? They say: Indeed, it is a signal to assemble the people; however, the Merciful One rendered it a mitzva. Therefore, one can derive that a single tekia blast is a distinct mitzva. The Gemara asks: In accordance with whose opinion is this statement of Rav Kahana: There is no pause between a tekia and a terua at all and they are sounded in one continuous blast? In accordance with whose opinion is it? It is in accordance with the opinion of Rabbi Yehuda. The Gemara asks: If Rav Kahana鈥檚 statement is in accordance with the opinion of Rabbi Yehuda; that is obvious. Why was it necessary for the Gemara to raise the matter at all?

Scroll To Top