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Today's Daf Yomi

August 30, 2021 | 讻状讘 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 sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

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

Sukkah 54

The gemara compares the mishna that mentions the 48 trumpet blasts (according to Rabbi Yehuda鈥檚 opinion) with a previous mishna that seemed to have a different calculation of the blasts. The mishna is attributed to Rabbi Eliezer ben Yaacov who held that three of the blasts were done at the altar ceremony (at the time of the placing of the willow branch, according to Rashi). The earlier mishna held that there were no blasts at the altar ceremony, and instead, blasts were sounded during the procession 鈥渁t the tenth step.鈥 What is the rationale for this debate? Rabbi Acha bar Hanina holds that each musaf sacrifice engenders its own set of nine blasts. If this is the case, then our mishna which cites the case of Friday afternoon chol hamoed as the case where one has 48 blasts is problematic for there are other cases (such as Shabbat of chol hamoed) where one might also blow 48 because of the extra musaf blasts. Rabbi Zeira initially suggests that on Shabbat聽 there were no blasts for the opening of the gates (which would mean there weren鈥檛 48 blasts on Shabbat) but Rava rejects this for two reasons and notes that using the Shabbat case in the mishna would have advantages. Because of this, Rava suggests another explanation – that on Shabbat there were no blasts at the filling of the water as the water was filled the previous day. The gemara then notes a third case where there were 48 blasts, when Rosh Hashana fell on Shabbat, and ultimately comes to the conclusion that the example provides in our mishna was one of a few possible examples that could have been provided (tanna ve-shi’yer). What other case was left out? The gemara notes that the number 48 is not a maximum number of blasts because on the Passover holiday, there may have been more blasts in the temple – since the Passover sacrifice was offered in three groups and Hallel was recited by each group three times accompanied by blasts. This added another 27 blasts (3x3x3), thought Rabbi Yehuda held that the third group usually finished the sacrifice at the beginning of Hallel (thus engendering only 21 blasts). Together with the 3 blasts for the opening of the gates and the 18 for the daily sacrifices and the extra ones for the musaf, one might get to 51 or even 57 blasts, if the eve of Passover came out on a Shabbat. In order to save the integrity of the mishna (which said the maximum was 48), the gemara claims that the mishna was only talking about regular years and not atypical ones. This launches the gemara into a discussion whether it is possible to have the first day of Sukkot come out on a Friday, since such a year would also have Yom Kippur come out on a Sunday. This is a more fundamental debate between the rabbis and Acherim regarding whether the rabbis used a fixed calendar of days or fiddled with the calendar annually.

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

The Gemara answers: It is not obvious that Rav Kahana鈥檚 statement was stated in accordance with the opinion of Rabbi Yehuda. Lest you say that Rav Kahana鈥檚 statement is even in accordance with the opinion of the Rabbis, and that he is coming to exclude the opinion of Rabbi Yo岣nan who said: If one heard nine blasts in nine different hours on the day of Rosh HaShana, despite the considerable gap between them, he fulfilled his obligation. Therefore, the Gemara teaches us that Rav Kahana holds in accordance with the opinion of Rabbi Yehuda alone and he does not allow even a brief pause between the sounds of the shofar.

讜讗讬诪讗 讛讻讬 谞诪讬 讗诐 讻谉 诪讗讬 讜诇讗 讻诇讜诐

The Gemara asks: And say it is indeed so that Rav Kahana holds in accordance with the opinion of the Rabbis and he merely comes to exclude the view of Rabbi Yo岣nan. The Gemara answers: If so, what is the meaning of the phrase: At all, in Rav Kahana鈥檚 statement: There is no pause between a tekia and a terua at all? This indicates that Rav Kahana does not allow even a slight pause between blasts, and that could be only in accordance with Rabbi Yehuda.

注专讘 砖讘转 砖讘转讜讱 讛讞讙 讻讜壮 讜讗讬诇讜 诇诪注诇讛 注砖讬专讬转 诇讗 拽转谞讬 诪转谞讬转讬谉 诪谞讬 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讬讗 讚转谞讬讗 砖诇砖 诇诪注诇讛 注砖讬专讬转 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 砖诇砖 注诇 讙讘讬 讛诪讝讘讞

搂 The mishna enumerates the number of blasts sounded on Shabbat eve during the festival of Sukkot. Among those blasts were three sounded when pouring the water libation upon the altar. The Gemara infers: However, the mishna is not teaching that the trumpet blasts were sounded when the person carrying the water reached the tenth stair. According to whose opinion is the mishna? It is according to the opinion of Rabbi Eliezer ben Ya鈥檃kov, as it is taught in a baraita: Three blasts were sounded when arriving at the tenth stair. Rabbi Eliezer ben Ya鈥檃kov says: Three blasts were sounded when pouring the water libation upon the altar.

讛讗讜诪专 诇诪注诇讛 注砖讬专讬转 讗讬谞讜 讗讜诪专 注诇 讙讘讬 讛诪讝讘讞 讜讛讗讜诪专 注诇 讙讘讬 讛诪讝讘讞 讗讬谞讜 讗讜诪专 诇诪注诇讛 注砖讬专讬转

The Gemara explains: The one who says that the trumpets were sounded upon arriving at the tenth stair does not say that they sounded the trumpets when pouring the water libation upon the altar; and the one who says that they sounded the trumpets when pouring the water libation upon the altar does not say that the trumpets were sounded upon arriving at the tenth stair.

诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讻讬讜谉 讚转拽注 诇驻转讬讞转 砖注专讬诐 诇诪注诇讛 注砖讬专讬转 诇诪讛 诇讬 讚转拽注 讛讗讬 诇讗讜 砖注专 讛讜讗 讛诇讻讱 注诇 讙讘讬 讛诪讝讘讞 注讚讬祝 讜专讘谞谉 住讘专讬 讻讬讜谉 讚转拽注 诇诪讬诇讜讬 讛诪讬诐 注诇 讙讘讬 讛诪讝讘讞 诇诪讛 诇讬 讛诇讻讱 诇诪注诇讛 讛注砖讬专讬转 注讚讬祝

The Gemara asks: What is the rationale for the opinion of Rabbi Eliezer ben Ya鈥檃kov? The Gemara answers: Since he sounded the trumpet for the opening of the gates, for what do I need to sound it again when arriving at the tenth stair? That is not a gate. Therefore, it is preferable to sound the trumpets when pouring the water libation upon the altar. And the Rabbis hold that since he sounded the trumpets for the filling of the vessel with the water, why do I need an additional trumpet blast when pouring the water libation upon the altar? Therefore, it is preferable to sound the trumpets when arriving at the tenth stair.

讻讬 讗转讗 专讘讬 讗讞讗 讘专 讞谞讬谞讗 诪讚专讜诪讗 讗讬讬转讬 诪转谞讬转讗 讘讬讚讬讛 讜讘谞讬 讗讛专谉 讛讻讛谞讬诐 讬转拽注讜 讘讞爪讜爪专讜转 砖讗讬谉 转诇诪讜讚 诇讜诪专 讬转拽注讜 砖讻讘专 谞讗诪专 讜转拽注转诐 讘讞爪讜爪专讜转 注诇 注讜诇讜转讬讻诐 讜注诇 讝讘讞讬 砖诇诪讬讻诐 讜诪讛 转诇诪讜讚 诇讜诪专 讬转拽注讜 讛讻诇 诇驻讬 讛诪讜住驻讬谉 转讜拽注讬谉 讛讜讗 转谞讬 诇讛 讜讛讜讗 讗诪专 诇讛 诇讜诪专 砖转讜拽注讬谉 注诇 讻诇 诪讜住祝 讜诪讜住祝

When Rabbi A岣 bar 岣nina came from the south of Eretz Yisrael, from Judea, he brought a baraita with him that he received from the Sages there. It is written: 鈥淎nd the children of Aaron, the priests, will sound the trumpets鈥 (Numbers 10:8). There is no need for the verse to state: 鈥淪hall sound,鈥 as it is already stated: 鈥淎nd you shall sound the trumpets for your burnt-offerings and your peace-offerings鈥 (Numbers 10:10). And what then is the meaning when the verse states: 鈥淪hall sound鈥? It appears to be teaching a new halakha; it is all according to the additional offerings that one sounds trumpet blasts. The Gemara notes: Rabbi A岣 bar 岣nina teaches the baraita, and he said its explanation: The verse comes to say that one sounds trumpet blasts for each and every additional offering in and of itself.

转谞谉 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 讜讗诐 讗讬转讗 诇讬转谞讬 砖讘转 砖讘转讜讱 讛讞讙 诪砖讻讞转 诇讛 讞诪砖讬谉 讜讞讚 讗诪专 专讘讬 讝讬专讗 诇驻讬 砖讗讬谉 转讜拽注讬谉 诇驻转讬讞转 砖注专讬诐 讘砖讘转

The Gemara asks: We learned in the mishna: On Shabbat eve during the festival of Sukkot there were forty-eight blasts, and that was the highest number of blasts sounded on any day in the Temple. And if it is so, Rabbi A岣 bar 岣nina says: Let the mishna teach the case of Shabbat during the Festival, when you find that there are fifty-one blasts, including additional blasts for the additional offerings of Shabbat. Rabbi Zeira said: Although based on the baraita taught by Rabbi A岣 bar 岣nina there would indeed be additional blasts for the additional offerings of Shabbat, they would total forty-eight blasts, because one does not sound the three blasts for the opening of the gates on Shabbat; those blasts were merely a signal.

讗诪专 专讘讗 诪讗谉 讛讗 讚诇讗 讞砖 诇拽讬诪讞讗 讞讚讗 讚讘讻诇 讬讜诐 转谞谉 讜注讜讚 讗讬 谞诪讬 讻讛讚讚讬 谞讬谞讛讜 诇讬转谞讬 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 讚砖诪注转 诪讬谞讛 转专转讬 砖诪注转 诪讬谞讛 讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讜砖诪注转 诪讬谞讛 讚专讘讬 讗讞讗 讘专 讞谞讬谞讗

Rava said: Who is this who is not concerned about the flour that his mill is producing, i.e., who is making unconsidered statements? First, the mishna contradicts the explanation of Rabbi Zeira, as, with regard to the order of the blasts, including those for the opening of the gates, we learned that this was the practice each day, including Shabbat. And furthermore, even if they are equal to each other, i.e., the same number of blasts were sounded on Shabbat during the Festival and on Friday during the Festival, let the mishna teach: On Shabbat during the Festival there are forty-eight blasts. You would learn two matters from that case: You would learn from it that the mishna is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov that the trumpets are not sounded at the tenth step but when pouring the water libation upon the altar. And you would learn from it that halakha of Rabbi A岣 bar 岣nina, that the trumpet is sounded for each and every additional offering.

讗诇讗 讗诪专 专讘讗 诇驻讬 砖讗讬谉 转讜拽注讬谉 诇诪讬诇讜讬 诪讬诐 讘砖讘转 讚讘爪专讬 讟讜讘讗 讜诇讬转谞讬 谞诪讬 专讗砖 讛砖谞讛 砖讞诇 诇讛讬讜转 讘砖讘转 讚讛讗 讗讬讻讗 转诇转讗 诪讜住驻讬谉 诪讜住祝 讚专讗砖 讛砖谞讛 诪讜住祝 讚专讗砖 讞讜讚砖 诪讜住祝 讚砖讘转

Rather, Rava said: The reason that the number of offerings on Shabbat during the Festival does not exceed forty-eight is because one does not sound the trumpet for filling the vessels with water on Shabbat, as the mishna stated that they did not draw water from the Siloam pool on Shabbat. Therefore, the blasts sounded on Shabbat during the Festival were considerably fewer than those sounded on Friday. The Gemara asks: And let the mishna also teach the case of Rosh HaShana that occurs on Shabbat, as in that case there are three additional offerings: The additional offering of Rosh HaShana, the additional offering of the New Moon, and the additional offering of Shabbat. The total would be forty-eight blasts. The fact that the mishna did not cite this case indicates that it is contrary to the opinion of Rabbi A岣 bar 岣nina.

注专讘 砖讘转 砖讘转讜讱 讛讞讙 讗讬爪讟专讬讱 诇讬讛 诇讗砖诪注讬谞谉 讻讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讟讜 诪讬 拽讗诪专 诇讬转谞讬 讛讗 讜诇讗 诇讬转谞讬 讛讗 诇讬转谞讬 讛讗 讜诇讬转谞讬 讛讗 转谞讗 讜砖讬讬专 诪讗讬 砖讬讬专 讚讛讗讬 砖讬讬专

The Gemara rejects that conclusion. The reason that the mishna did not cite the case of Rosh HaShana is that the tanna held that the case of Shabbat eve during the Festival is necessary in order to teach that the halakha is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov that one does not sound the trumpet at the tenth stair. The Gemara asks: Is anyone saying: Let the tanna teach this case and let him not teach that case? Let him teach this case and let him teach that case, as there is a novel element in each. The Gemara answers: The tanna did not list all the possible cases; he taught one case and omitted others. The Gemara asks: What other case did he omit, that he omitted this case of Rosh HaShana as well? While the tanna does not typically list all relevant cases, if there are only two that are relevant, he typically cites them in the mishna.

砖讬讬专 注专讘 讛驻住讞

The Gemara answers: He omitted the case of Passover eve. The Paschal lamb was sacrificed in three shifts. When the Paschal lamb was sacrificed they would recite hallel, and the recitation of hallel was accompanied by three blasts. Due to the great number of Paschal lambs sacrificed, they would often recite hallel three times during each shift. Consequently, there could be as many as twenty-seven additional blasts sounded on that day. Added to the twenty-one blasts sounded each day, the total is forty-eight blasts.

讗讬 诪砖讜诐 注专讘 讛驻住讞 诇讗讜 砖讬讜专讗 讛讜讗 讚讛讗 诪谞讬 专讘讬 讬讛讜讚讛 讛讬讗 讚讗诪专 诪讬诪讬讛诐 砖诇 讻转 砖诇讬砖讬转 诇讗 讛讙讬注讛 诇讜诪专 讗讛讘转讬 讻讬 讬砖诪注 讛壮 诪驻谞讬 砖讛讬讜 注诪讛 诪讜注讟讬谉

The Gemara rejects this answer. If it is due to the case of Passover eve, that is not an omission, as who is the tanna of this mishna? It is Rabbi Yehuda, who said: Although there were three shifts in the sacrifice of the Paschal lamb, never in the all the days of the third shift did it reach the point in hallel to recite: 鈥淚 love that the Lord hears my voice鈥 (Psalms 116:1), which is the second paragraph of hallel, because the people participating in the third shift were few. Therefore, when they reached that section of hallel they had already completed the slaughter of all the offerings, and consequently only one set of blasts was sounded during this shift, for a total of forty-two.

(讛讗 讗讜拽讬诪谞讗) 讚诇讗 讻专讘讬 讬讛讜讚讛 讜讚诇诪讗 讛讗讬 转谞讗 住讘专 诇讛 讻讜讜转讬讛 讘讞讚讗 讜驻诇讬讙 注诇讬讛 讘讞讚讗

The Gemara wonders: But didn鈥檛 we establish that the mishna is not in accordance with the opinion of Rabbi Yehuda? The Gemara answers: And perhaps this tanna of the mishna holds in accordance with his opinion in one case, with regard to the third shift on Passover eve, and disagrees with him in one case, with regard to tallying the number of blasts.

讗诇讗 诪讗讬 砖讬讬专 讚讛讗讬 砖讬讬专 砖讬讬专 注专讘 讛驻住讞 砖讞诇 诇讛讬讜转 讘注专讘 砖讘转 讗驻讬拽 砖讬转 讜注讬讬诇 砖讬转

But the question remains: What other case did he omit, that he omitted this case of Rosh HaShana as well? The Gemara answers: He omitted the case of Passover eve that occurs on Shabbat eve, in which case you eliminate six blasts of the third shift and incorporate six blasts sounded each Friday. The total is forty-eight blasts.

讜讗讬谉 诪讜住讬驻讬谉 注诇 讗专讘注讬诐 讜砖诪谞讛 讜诇讗 讜讛讗 讗讬讻讗 注专讘 讛驻住讞 砖讞诇 诇讛讬讜转 讘砖讘转 讚讗讬 诇专讘讬 讬讛讜讚讛 讞诪砖讬谉 讜讞讚讗 讗讬 诇专讘谞谉 讞诪砖讬谉 讜砖讘注

搂 The mishna continues: And one sounds no more than forty-eight trumpet blasts on any given day. The Gemara wonders: And are there no more than forty-eight on any day? But isn鈥檛 there Passover eve that occurs on Shabbat, where if it is according to Rabbi Yehuda, there would be fifty-one blasts, i.e., twenty-one daily blasts, nine for the additional offering of Shabbat, nine for the hallel of each of the first two shifts sacrificing the Paschal lamb, and three for the third shift; and if it is according to the Rabbis, who hold that nine blasts were sounded for the third shift as well, there would be fifty-seven blasts? According to both opinions, there are more than forty-eight.

讻讬 拽转谞讬 诪讬讚讬 讚讗讬转讬讛 讘讻诇 砖谞讛 注专讘 讛驻住讞 砖讞诇 诇讛讬讜转 讘砖讘转 讚诇讬转讬讛 讘讻诇 砖谞讛 讜砖谞讛 诇讗 拽转谞讬 讗讟讜 注专讘 砖讘转 砖讘转讜讱 讛讞讙 诪讬 讗讬转讬讛 讘讻诇 砖谞讛 讝讬诪谞讬谉 讚诇讗 诪砖讻讞转 诇讬讛 讜讛讬讻讬 讚诪讬 讻讙讜谉 砖讞诇 讬讜诐 讟讜讘 专讗砖讜谉 讘注专讘 砖讘转

The Gemara answers: When the tanna teaches the mishna, he is teaching matters that occur every year; the case of Passover eve that occurs on Shabbat, which is a matter that does not occur each and every year, he does not teach. The Gemara asks: Is that to say that Shabbat eve during the Festival occurs every year? There are times when you do not find a Friday during the intermediate days of Sukkot. And what are the circumstances? It is a case where the first Festival day occurs on Shabbat eve, and therefore the following Friday is the Eighth Day of Assembly.

讻讬 诪拽诇注讬谞谉 讬讜诐 讟讜讘 专讗砖讜谉 讘注专讘 砖讘转 诪讚讞讬 讚讞讬谞谉 诇讬讛 诪讗讬 讟注诪讗 讻讬讜谉 讚讗讬拽诇注 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 诇讛讬讜转 讘注专讘 砖讘转 讬讜诐 讛讻驻讜专讬诐 讗讬诪转 讛讜讬 讘讞讚 讘砖讘转 讛诇讻讱 讚讞讬谞谉 诇讬讛

The Gemara answers: That cannot be, as when the first Festival day of Sukkot would happen to occur on Shabbat eve, we postpone it by adding a day to the month of Elul and observing both Rosh HaShana and the first day of Sukkot on Shabbat. What is the reason for doing so? The reason is: Since if the first Festival day occurs on Shabbat eve, when is Yom Kippur that year? It is on Sunday. Therefore, in order to avoid two consecutive days, Shabbat and Yom Kippur, when there is a severe prohibition against performing labor, we postpone Rosh HaShana. The first Festival day never coincides with Friday.

讜诪讬 讚讞讬谞谉 诇讬讛 讜讛讗 转谞谉 讞诇讘讬 砖讘转 拽专讬讘讬谉 讘讬讜诐 讛讻驻讜专讬诐

The Gemara asks: And do we postpone it to prevent Yom Kippur from occurring on Sunday? But didn鈥檛 we learn in a mishna: The fats of the offerings slaughtered and sacrificed on Shabbat that were not yet burned on the altar may be sacrificed on Yom Kippur that begins at the conclusion of Shabbat?

讜讗诪专 专讘讬 讝讬专讗 讻讬 讛讜讬谞谉 讘讬 专讘 讘讘讘诇 讛讜讛 讗诪专讬 讛讗 讚转谞讬讗 讬讜诐 讛讻驻讜专讬诐 砖讞诇 诇讛讬讜转 注专讘 砖讘转 诇讗 讛讬讜 转讜拽注讬谉 讜讘诪讜爪讗讬 砖讘转 诇讗 讛讬讜 诪讘讚讬诇讬谉 讚讘专讬 讛讻诇 讛讬讗 讻讬 住诇讬拽讬转 诇讛转诐 讗砖讻讞转讬讛 诇专讘讬 讬讛讜讚讛 讘专讬讛 讚专讘讬 砖诪注讜谉 讘谉 驻讝讬 讚讬转讬讘 讜拽讗诪专 专讘讬 注拽讬讘讗 讛讬讗

And Rabbi Zeira said: When we were studying in the school of Rav in Babylonia, they said with regard to that which was taught in the baraita: On Yom Kippur that occurs on Shabbat eve they did not sound the trumpets to stop the people from their labor and signify the onset of Shabbat, and if it occurred at the conclusion of Shabbat they would not recite havdala after Shabbat, that it is undisputed, as everyone agrees to that halakha. However, when I ascended to there, to Eretz Yisrael, I found Rabbi Yehuda, son of Rabbi Shimon ben Pazi, who was sitting and saying that this is the opinion of Rabbi Akiva, and the other Sages disagree. From both of these sources, it is apparent that Yom Kippur can occur both before and after Shabbat. The question remains: Why did the tanna cite a case that does not occur every year?

诇讗 拽砖讬讗 讛讗 专讘谞谉 讛讗 讗讞专讬诐 讛讬讗

The Gemara answers: This is not difficult. This, the mishna, from which it is understood that there will always be a Friday during the Festival, is in accordance with the opinion of the Rabbis, who maintain that Rosh HaShana is postponed to ensure that Yom Kippur will not occur adjacent to Shabbat. However, this mishna, which teaches that the fats of Shabbat may be sacrificed at the conclusion of Shabbat on Yom Kippur, and Rosh HaShana is not postponed, is in accordance with the opinion of A岣rim, who maintain that there are a fixed number of days in a year and a fixed number of days in a month.

讚转谞讬讗 讗讞专讬诐 讗讜诪专讬诐 讗讬谉 讘讬谉 注爪专转 诇注爪专转 讜讗讬谉 讘讬谉 专讗砖 讛砖谞讛 诇专讗砖 讛砖谞讛 讗诇讗 讗专讘注讛 讬诪讬诐 讘诇讘讚 讜讗诐 讛讬转讛 砖谞讛 诪注讜讘专转 讞诪砖讛

As it is taught in a baraita: A岣rim say: Between the festival of Shavuot one year and the festival of Shavuot the following year, and similarly, between Rosh HaShana one year and Rosh HaShana the following year, there is a difference of only four days of the week. And if it was a leap year there is a difference of five days between them. The 354 days in the year are divided among twelve months; six months are thirty days long and six months are twenty-nine days long. Since according to A岣rim the number of days is constant, Rosh HaShana could occur on any day of the week.

诪讬转讬讘讬 专讗砖 讞讚砖 砖讞诇 诇讛讬讜转 讘砖讘转 砖讬专 砖诇 专讗砖 讞讚砖 讚讜讞讛 砖讬专 砖诇 砖讘转 讜讗讬 讗讬转讗 诇讬诪讗 讚砖讘转 讜诇讬诪讗 讚专讗砖 讞讚砖

搂 The Gemara returns to analyze the opinion of Rabbi A岣 bar 岣nina, who holds that the trumpet was sounded for each additional offering sacrificed on a given day. The Gemara raises an objection: In the case of the New Moon that occurs on Shabbat, the song of the New Moon supersedes the song of Shabbat. And if it is so, as Rabbi A岣 asserts, let us recite the song of Shabbat and let us recite the song of the New Moon. Since only one song is recited, apparently only one set of blasts is sounded.

讗诪专 专讘 住驻专讗 诪讗讬 讚讜讞讛 讚讜讞讛 诇拽讚诐 讜讗诪讗讬 转讚讬专 讜砖讗讬谞讜 转讚讬专 转讚讬专 拽讜讚诐

Rav Safra said: What is the meaning of supersedes? Supersedes means to precede, and the song for the New Moon would precede the song of Shabbat. The Gemara asks: And why does the song of the New Moon precede that of Shabbat? Doesn鈥檛 the principle: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice, dictate that the song of Shabbat should be recited first?

讗诪专 专讘讬 讬讜讞谞谉 诇讬讚注 砖讛讜拽讘注 专讗砖 讞讚砖 讘讝诪谞讜 讜讛讗讬 讛讬讻讬专讗 注讘讚讬谞谉 讛讗 讛讬讻讬专讗 讗讞专讬转讗 注讘讚讬谞谉 (讚转谞讬讗) 讞诇讘讬 转诪讬讚 砖诇 砖讞专 谞讬转谞讬谉 诪讞爪讬 讻讘砖 讜诇诪讟讛 讘诪讝专讞 讜砖诇 诪讜住驻讬谉 谞讬转谞讬谉 诪讞爪讬 讻讘砖 讜诇诪讟讛 讘诪注专讘 讜砖诇 专讗砖 讞讚砖 谞讬转谞讬谉 转讞转 讻专讻讜讘 讛诪讝讘讞 讜诇诪讟讛

Rabbi Yo岣nan said, the New Moon takes precedence here, contrary to the general principle, in order to inform the people that the New Moon was established at its proper time by the court. The Gemara asks: And is that the indicator that we implement to indicate that the month was established at its proper time? Don鈥檛 we implement a different indicator, as it is taught in a mishna: In order to avoid confusion between the fats of earlier offerings and the fats of later offerings, prior to be being placed on the altar the fats of the daily morning offering were placed from the midpoint of the ramp and below on the east side of the ramp, and those of the additional offerings were placed from the midpoint of the ramp and below on the west side of the ramp. And the fats of the offerings of the New Moon offering were placed under the surrounding ledge of the altar and slightly beneath it.

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).
  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

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

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Sukkah 54

The William Davidson Talmud | Powered by Sefaria

Sukkah 54

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

The Gemara answers: It is not obvious that Rav Kahana鈥檚 statement was stated in accordance with the opinion of Rabbi Yehuda. Lest you say that Rav Kahana鈥檚 statement is even in accordance with the opinion of the Rabbis, and that he is coming to exclude the opinion of Rabbi Yo岣nan who said: If one heard nine blasts in nine different hours on the day of Rosh HaShana, despite the considerable gap between them, he fulfilled his obligation. Therefore, the Gemara teaches us that Rav Kahana holds in accordance with the opinion of Rabbi Yehuda alone and he does not allow even a brief pause between the sounds of the shofar.

讜讗讬诪讗 讛讻讬 谞诪讬 讗诐 讻谉 诪讗讬 讜诇讗 讻诇讜诐

The Gemara asks: And say it is indeed so that Rav Kahana holds in accordance with the opinion of the Rabbis and he merely comes to exclude the view of Rabbi Yo岣nan. The Gemara answers: If so, what is the meaning of the phrase: At all, in Rav Kahana鈥檚 statement: There is no pause between a tekia and a terua at all? This indicates that Rav Kahana does not allow even a slight pause between blasts, and that could be only in accordance with Rabbi Yehuda.

注专讘 砖讘转 砖讘转讜讱 讛讞讙 讻讜壮 讜讗讬诇讜 诇诪注诇讛 注砖讬专讬转 诇讗 拽转谞讬 诪转谞讬转讬谉 诪谞讬 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讬讗 讚转谞讬讗 砖诇砖 诇诪注诇讛 注砖讬专讬转 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 砖诇砖 注诇 讙讘讬 讛诪讝讘讞

搂 The mishna enumerates the number of blasts sounded on Shabbat eve during the festival of Sukkot. Among those blasts were three sounded when pouring the water libation upon the altar. The Gemara infers: However, the mishna is not teaching that the trumpet blasts were sounded when the person carrying the water reached the tenth stair. According to whose opinion is the mishna? It is according to the opinion of Rabbi Eliezer ben Ya鈥檃kov, as it is taught in a baraita: Three blasts were sounded when arriving at the tenth stair. Rabbi Eliezer ben Ya鈥檃kov says: Three blasts were sounded when pouring the water libation upon the altar.

讛讗讜诪专 诇诪注诇讛 注砖讬专讬转 讗讬谞讜 讗讜诪专 注诇 讙讘讬 讛诪讝讘讞 讜讛讗讜诪专 注诇 讙讘讬 讛诪讝讘讞 讗讬谞讜 讗讜诪专 诇诪注诇讛 注砖讬专讬转

The Gemara explains: The one who says that the trumpets were sounded upon arriving at the tenth stair does not say that they sounded the trumpets when pouring the water libation upon the altar; and the one who says that they sounded the trumpets when pouring the water libation upon the altar does not say that the trumpets were sounded upon arriving at the tenth stair.

诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讻讬讜谉 讚转拽注 诇驻转讬讞转 砖注专讬诐 诇诪注诇讛 注砖讬专讬转 诇诪讛 诇讬 讚转拽注 讛讗讬 诇讗讜 砖注专 讛讜讗 讛诇讻讱 注诇 讙讘讬 讛诪讝讘讞 注讚讬祝 讜专讘谞谉 住讘专讬 讻讬讜谉 讚转拽注 诇诪讬诇讜讬 讛诪讬诐 注诇 讙讘讬 讛诪讝讘讞 诇诪讛 诇讬 讛诇讻讱 诇诪注诇讛 讛注砖讬专讬转 注讚讬祝

The Gemara asks: What is the rationale for the opinion of Rabbi Eliezer ben Ya鈥檃kov? The Gemara answers: Since he sounded the trumpet for the opening of the gates, for what do I need to sound it again when arriving at the tenth stair? That is not a gate. Therefore, it is preferable to sound the trumpets when pouring the water libation upon the altar. And the Rabbis hold that since he sounded the trumpets for the filling of the vessel with the water, why do I need an additional trumpet blast when pouring the water libation upon the altar? Therefore, it is preferable to sound the trumpets when arriving at the tenth stair.

讻讬 讗转讗 专讘讬 讗讞讗 讘专 讞谞讬谞讗 诪讚专讜诪讗 讗讬讬转讬 诪转谞讬转讗 讘讬讚讬讛 讜讘谞讬 讗讛专谉 讛讻讛谞讬诐 讬转拽注讜 讘讞爪讜爪专讜转 砖讗讬谉 转诇诪讜讚 诇讜诪专 讬转拽注讜 砖讻讘专 谞讗诪专 讜转拽注转诐 讘讞爪讜爪专讜转 注诇 注讜诇讜转讬讻诐 讜注诇 讝讘讞讬 砖诇诪讬讻诐 讜诪讛 转诇诪讜讚 诇讜诪专 讬转拽注讜 讛讻诇 诇驻讬 讛诪讜住驻讬谉 转讜拽注讬谉 讛讜讗 转谞讬 诇讛 讜讛讜讗 讗诪专 诇讛 诇讜诪专 砖转讜拽注讬谉 注诇 讻诇 诪讜住祝 讜诪讜住祝

When Rabbi A岣 bar 岣nina came from the south of Eretz Yisrael, from Judea, he brought a baraita with him that he received from the Sages there. It is written: 鈥淎nd the children of Aaron, the priests, will sound the trumpets鈥 (Numbers 10:8). There is no need for the verse to state: 鈥淪hall sound,鈥 as it is already stated: 鈥淎nd you shall sound the trumpets for your burnt-offerings and your peace-offerings鈥 (Numbers 10:10). And what then is the meaning when the verse states: 鈥淪hall sound鈥? It appears to be teaching a new halakha; it is all according to the additional offerings that one sounds trumpet blasts. The Gemara notes: Rabbi A岣 bar 岣nina teaches the baraita, and he said its explanation: The verse comes to say that one sounds trumpet blasts for each and every additional offering in and of itself.

转谞谉 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 讜讗诐 讗讬转讗 诇讬转谞讬 砖讘转 砖讘转讜讱 讛讞讙 诪砖讻讞转 诇讛 讞诪砖讬谉 讜讞讚 讗诪专 专讘讬 讝讬专讗 诇驻讬 砖讗讬谉 转讜拽注讬谉 诇驻转讬讞转 砖注专讬诐 讘砖讘转

The Gemara asks: We learned in the mishna: On Shabbat eve during the festival of Sukkot there were forty-eight blasts, and that was the highest number of blasts sounded on any day in the Temple. And if it is so, Rabbi A岣 bar 岣nina says: Let the mishna teach the case of Shabbat during the Festival, when you find that there are fifty-one blasts, including additional blasts for the additional offerings of Shabbat. Rabbi Zeira said: Although based on the baraita taught by Rabbi A岣 bar 岣nina there would indeed be additional blasts for the additional offerings of Shabbat, they would total forty-eight blasts, because one does not sound the three blasts for the opening of the gates on Shabbat; those blasts were merely a signal.

讗诪专 专讘讗 诪讗谉 讛讗 讚诇讗 讞砖 诇拽讬诪讞讗 讞讚讗 讚讘讻诇 讬讜诐 转谞谉 讜注讜讚 讗讬 谞诪讬 讻讛讚讚讬 谞讬谞讛讜 诇讬转谞讬 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 讚砖诪注转 诪讬谞讛 转专转讬 砖诪注转 诪讬谞讛 讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讜砖诪注转 诪讬谞讛 讚专讘讬 讗讞讗 讘专 讞谞讬谞讗

Rava said: Who is this who is not concerned about the flour that his mill is producing, i.e., who is making unconsidered statements? First, the mishna contradicts the explanation of Rabbi Zeira, as, with regard to the order of the blasts, including those for the opening of the gates, we learned that this was the practice each day, including Shabbat. And furthermore, even if they are equal to each other, i.e., the same number of blasts were sounded on Shabbat during the Festival and on Friday during the Festival, let the mishna teach: On Shabbat during the Festival there are forty-eight blasts. You would learn two matters from that case: You would learn from it that the mishna is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov that the trumpets are not sounded at the tenth step but when pouring the water libation upon the altar. And you would learn from it that halakha of Rabbi A岣 bar 岣nina, that the trumpet is sounded for each and every additional offering.

讗诇讗 讗诪专 专讘讗 诇驻讬 砖讗讬谉 转讜拽注讬谉 诇诪讬诇讜讬 诪讬诐 讘砖讘转 讚讘爪专讬 讟讜讘讗 讜诇讬转谞讬 谞诪讬 专讗砖 讛砖谞讛 砖讞诇 诇讛讬讜转 讘砖讘转 讚讛讗 讗讬讻讗 转诇转讗 诪讜住驻讬谉 诪讜住祝 讚专讗砖 讛砖谞讛 诪讜住祝 讚专讗砖 讞讜讚砖 诪讜住祝 讚砖讘转

Rather, Rava said: The reason that the number of offerings on Shabbat during the Festival does not exceed forty-eight is because one does not sound the trumpet for filling the vessels with water on Shabbat, as the mishna stated that they did not draw water from the Siloam pool on Shabbat. Therefore, the blasts sounded on Shabbat during the Festival were considerably fewer than those sounded on Friday. The Gemara asks: And let the mishna also teach the case of Rosh HaShana that occurs on Shabbat, as in that case there are three additional offerings: The additional offering of Rosh HaShana, the additional offering of the New Moon, and the additional offering of Shabbat. The total would be forty-eight blasts. The fact that the mishna did not cite this case indicates that it is contrary to the opinion of Rabbi A岣 bar 岣nina.

注专讘 砖讘转 砖讘转讜讱 讛讞讙 讗讬爪讟专讬讱 诇讬讛 诇讗砖诪注讬谞谉 讻讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讟讜 诪讬 拽讗诪专 诇讬转谞讬 讛讗 讜诇讗 诇讬转谞讬 讛讗 诇讬转谞讬 讛讗 讜诇讬转谞讬 讛讗 转谞讗 讜砖讬讬专 诪讗讬 砖讬讬专 讚讛讗讬 砖讬讬专

The Gemara rejects that conclusion. The reason that the mishna did not cite the case of Rosh HaShana is that the tanna held that the case of Shabbat eve during the Festival is necessary in order to teach that the halakha is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov that one does not sound the trumpet at the tenth stair. The Gemara asks: Is anyone saying: Let the tanna teach this case and let him not teach that case? Let him teach this case and let him teach that case, as there is a novel element in each. The Gemara answers: The tanna did not list all the possible cases; he taught one case and omitted others. The Gemara asks: What other case did he omit, that he omitted this case of Rosh HaShana as well? While the tanna does not typically list all relevant cases, if there are only two that are relevant, he typically cites them in the mishna.

砖讬讬专 注专讘 讛驻住讞

The Gemara answers: He omitted the case of Passover eve. The Paschal lamb was sacrificed in three shifts. When the Paschal lamb was sacrificed they would recite hallel, and the recitation of hallel was accompanied by three blasts. Due to the great number of Paschal lambs sacrificed, they would often recite hallel three times during each shift. Consequently, there could be as many as twenty-seven additional blasts sounded on that day. Added to the twenty-one blasts sounded each day, the total is forty-eight blasts.

讗讬 诪砖讜诐 注专讘 讛驻住讞 诇讗讜 砖讬讜专讗 讛讜讗 讚讛讗 诪谞讬 专讘讬 讬讛讜讚讛 讛讬讗 讚讗诪专 诪讬诪讬讛诐 砖诇 讻转 砖诇讬砖讬转 诇讗 讛讙讬注讛 诇讜诪专 讗讛讘转讬 讻讬 讬砖诪注 讛壮 诪驻谞讬 砖讛讬讜 注诪讛 诪讜注讟讬谉

The Gemara rejects this answer. If it is due to the case of Passover eve, that is not an omission, as who is the tanna of this mishna? It is Rabbi Yehuda, who said: Although there were three shifts in the sacrifice of the Paschal lamb, never in the all the days of the third shift did it reach the point in hallel to recite: 鈥淚 love that the Lord hears my voice鈥 (Psalms 116:1), which is the second paragraph of hallel, because the people participating in the third shift were few. Therefore, when they reached that section of hallel they had already completed the slaughter of all the offerings, and consequently only one set of blasts was sounded during this shift, for a total of forty-two.

(讛讗 讗讜拽讬诪谞讗) 讚诇讗 讻专讘讬 讬讛讜讚讛 讜讚诇诪讗 讛讗讬 转谞讗 住讘专 诇讛 讻讜讜转讬讛 讘讞讚讗 讜驻诇讬讙 注诇讬讛 讘讞讚讗

The Gemara wonders: But didn鈥檛 we establish that the mishna is not in accordance with the opinion of Rabbi Yehuda? The Gemara answers: And perhaps this tanna of the mishna holds in accordance with his opinion in one case, with regard to the third shift on Passover eve, and disagrees with him in one case, with regard to tallying the number of blasts.

讗诇讗 诪讗讬 砖讬讬专 讚讛讗讬 砖讬讬专 砖讬讬专 注专讘 讛驻住讞 砖讞诇 诇讛讬讜转 讘注专讘 砖讘转 讗驻讬拽 砖讬转 讜注讬讬诇 砖讬转

But the question remains: What other case did he omit, that he omitted this case of Rosh HaShana as well? The Gemara answers: He omitted the case of Passover eve that occurs on Shabbat eve, in which case you eliminate six blasts of the third shift and incorporate six blasts sounded each Friday. The total is forty-eight blasts.

讜讗讬谉 诪讜住讬驻讬谉 注诇 讗专讘注讬诐 讜砖诪谞讛 讜诇讗 讜讛讗 讗讬讻讗 注专讘 讛驻住讞 砖讞诇 诇讛讬讜转 讘砖讘转 讚讗讬 诇专讘讬 讬讛讜讚讛 讞诪砖讬谉 讜讞讚讗 讗讬 诇专讘谞谉 讞诪砖讬谉 讜砖讘注

搂 The mishna continues: And one sounds no more than forty-eight trumpet blasts on any given day. The Gemara wonders: And are there no more than forty-eight on any day? But isn鈥檛 there Passover eve that occurs on Shabbat, where if it is according to Rabbi Yehuda, there would be fifty-one blasts, i.e., twenty-one daily blasts, nine for the additional offering of Shabbat, nine for the hallel of each of the first two shifts sacrificing the Paschal lamb, and three for the third shift; and if it is according to the Rabbis, who hold that nine blasts were sounded for the third shift as well, there would be fifty-seven blasts? According to both opinions, there are more than forty-eight.

讻讬 拽转谞讬 诪讬讚讬 讚讗讬转讬讛 讘讻诇 砖谞讛 注专讘 讛驻住讞 砖讞诇 诇讛讬讜转 讘砖讘转 讚诇讬转讬讛 讘讻诇 砖谞讛 讜砖谞讛 诇讗 拽转谞讬 讗讟讜 注专讘 砖讘转 砖讘转讜讱 讛讞讙 诪讬 讗讬转讬讛 讘讻诇 砖谞讛 讝讬诪谞讬谉 讚诇讗 诪砖讻讞转 诇讬讛 讜讛讬讻讬 讚诪讬 讻讙讜谉 砖讞诇 讬讜诐 讟讜讘 专讗砖讜谉 讘注专讘 砖讘转

The Gemara answers: When the tanna teaches the mishna, he is teaching matters that occur every year; the case of Passover eve that occurs on Shabbat, which is a matter that does not occur each and every year, he does not teach. The Gemara asks: Is that to say that Shabbat eve during the Festival occurs every year? There are times when you do not find a Friday during the intermediate days of Sukkot. And what are the circumstances? It is a case where the first Festival day occurs on Shabbat eve, and therefore the following Friday is the Eighth Day of Assembly.

讻讬 诪拽诇注讬谞谉 讬讜诐 讟讜讘 专讗砖讜谉 讘注专讘 砖讘转 诪讚讞讬 讚讞讬谞谉 诇讬讛 诪讗讬 讟注诪讗 讻讬讜谉 讚讗讬拽诇注 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 诇讛讬讜转 讘注专讘 砖讘转 讬讜诐 讛讻驻讜专讬诐 讗讬诪转 讛讜讬 讘讞讚 讘砖讘转 讛诇讻讱 讚讞讬谞谉 诇讬讛

The Gemara answers: That cannot be, as when the first Festival day of Sukkot would happen to occur on Shabbat eve, we postpone it by adding a day to the month of Elul and observing both Rosh HaShana and the first day of Sukkot on Shabbat. What is the reason for doing so? The reason is: Since if the first Festival day occurs on Shabbat eve, when is Yom Kippur that year? It is on Sunday. Therefore, in order to avoid two consecutive days, Shabbat and Yom Kippur, when there is a severe prohibition against performing labor, we postpone Rosh HaShana. The first Festival day never coincides with Friday.

讜诪讬 讚讞讬谞谉 诇讬讛 讜讛讗 转谞谉 讞诇讘讬 砖讘转 拽专讬讘讬谉 讘讬讜诐 讛讻驻讜专讬诐

The Gemara asks: And do we postpone it to prevent Yom Kippur from occurring on Sunday? But didn鈥檛 we learn in a mishna: The fats of the offerings slaughtered and sacrificed on Shabbat that were not yet burned on the altar may be sacrificed on Yom Kippur that begins at the conclusion of Shabbat?

讜讗诪专 专讘讬 讝讬专讗 讻讬 讛讜讬谞谉 讘讬 专讘 讘讘讘诇 讛讜讛 讗诪专讬 讛讗 讚转谞讬讗 讬讜诐 讛讻驻讜专讬诐 砖讞诇 诇讛讬讜转 注专讘 砖讘转 诇讗 讛讬讜 转讜拽注讬谉 讜讘诪讜爪讗讬 砖讘转 诇讗 讛讬讜 诪讘讚讬诇讬谉 讚讘专讬 讛讻诇 讛讬讗 讻讬 住诇讬拽讬转 诇讛转诐 讗砖讻讞转讬讛 诇专讘讬 讬讛讜讚讛 讘专讬讛 讚专讘讬 砖诪注讜谉 讘谉 驻讝讬 讚讬转讬讘 讜拽讗诪专 专讘讬 注拽讬讘讗 讛讬讗

And Rabbi Zeira said: When we were studying in the school of Rav in Babylonia, they said with regard to that which was taught in the baraita: On Yom Kippur that occurs on Shabbat eve they did not sound the trumpets to stop the people from their labor and signify the onset of Shabbat, and if it occurred at the conclusion of Shabbat they would not recite havdala after Shabbat, that it is undisputed, as everyone agrees to that halakha. However, when I ascended to there, to Eretz Yisrael, I found Rabbi Yehuda, son of Rabbi Shimon ben Pazi, who was sitting and saying that this is the opinion of Rabbi Akiva, and the other Sages disagree. From both of these sources, it is apparent that Yom Kippur can occur both before and after Shabbat. The question remains: Why did the tanna cite a case that does not occur every year?

诇讗 拽砖讬讗 讛讗 专讘谞谉 讛讗 讗讞专讬诐 讛讬讗

The Gemara answers: This is not difficult. This, the mishna, from which it is understood that there will always be a Friday during the Festival, is in accordance with the opinion of the Rabbis, who maintain that Rosh HaShana is postponed to ensure that Yom Kippur will not occur adjacent to Shabbat. However, this mishna, which teaches that the fats of Shabbat may be sacrificed at the conclusion of Shabbat on Yom Kippur, and Rosh HaShana is not postponed, is in accordance with the opinion of A岣rim, who maintain that there are a fixed number of days in a year and a fixed number of days in a month.

讚转谞讬讗 讗讞专讬诐 讗讜诪专讬诐 讗讬谉 讘讬谉 注爪专转 诇注爪专转 讜讗讬谉 讘讬谉 专讗砖 讛砖谞讛 诇专讗砖 讛砖谞讛 讗诇讗 讗专讘注讛 讬诪讬诐 讘诇讘讚 讜讗诐 讛讬转讛 砖谞讛 诪注讜讘专转 讞诪砖讛

As it is taught in a baraita: A岣rim say: Between the festival of Shavuot one year and the festival of Shavuot the following year, and similarly, between Rosh HaShana one year and Rosh HaShana the following year, there is a difference of only four days of the week. And if it was a leap year there is a difference of five days between them. The 354 days in the year are divided among twelve months; six months are thirty days long and six months are twenty-nine days long. Since according to A岣rim the number of days is constant, Rosh HaShana could occur on any day of the week.

诪讬转讬讘讬 专讗砖 讞讚砖 砖讞诇 诇讛讬讜转 讘砖讘转 砖讬专 砖诇 专讗砖 讞讚砖 讚讜讞讛 砖讬专 砖诇 砖讘转 讜讗讬 讗讬转讗 诇讬诪讗 讚砖讘转 讜诇讬诪讗 讚专讗砖 讞讚砖

搂 The Gemara returns to analyze the opinion of Rabbi A岣 bar 岣nina, who holds that the trumpet was sounded for each additional offering sacrificed on a given day. The Gemara raises an objection: In the case of the New Moon that occurs on Shabbat, the song of the New Moon supersedes the song of Shabbat. And if it is so, as Rabbi A岣 asserts, let us recite the song of Shabbat and let us recite the song of the New Moon. Since only one song is recited, apparently only one set of blasts is sounded.

讗诪专 专讘 住驻专讗 诪讗讬 讚讜讞讛 讚讜讞讛 诇拽讚诐 讜讗诪讗讬 转讚讬专 讜砖讗讬谞讜 转讚讬专 转讚讬专 拽讜讚诐

Rav Safra said: What is the meaning of supersedes? Supersedes means to precede, and the song for the New Moon would precede the song of Shabbat. The Gemara asks: And why does the song of the New Moon precede that of Shabbat? Doesn鈥檛 the principle: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice, dictate that the song of Shabbat should be recited first?

讗诪专 专讘讬 讬讜讞谞谉 诇讬讚注 砖讛讜拽讘注 专讗砖 讞讚砖 讘讝诪谞讜 讜讛讗讬 讛讬讻讬专讗 注讘讚讬谞谉 讛讗 讛讬讻讬专讗 讗讞专讬转讗 注讘讚讬谞谉 (讚转谞讬讗) 讞诇讘讬 转诪讬讚 砖诇 砖讞专 谞讬转谞讬谉 诪讞爪讬 讻讘砖 讜诇诪讟讛 讘诪讝专讞 讜砖诇 诪讜住驻讬谉 谞讬转谞讬谉 诪讞爪讬 讻讘砖 讜诇诪讟讛 讘诪注专讘 讜砖诇 专讗砖 讞讚砖 谞讬转谞讬谉 转讞转 讻专讻讜讘 讛诪讝讘讞 讜诇诪讟讛

Rabbi Yo岣nan said, the New Moon takes precedence here, contrary to the general principle, in order to inform the people that the New Moon was established at its proper time by the court. The Gemara asks: And is that the indicator that we implement to indicate that the month was established at its proper time? Don鈥檛 we implement a different indicator, as it is taught in a mishna: In order to avoid confusion between the fats of earlier offerings and the fats of later offerings, prior to be being placed on the altar the fats of the daily morning offering were placed from the midpoint of the ramp and below on the east side of the ramp, and those of the additional offerings were placed from the midpoint of the ramp and below on the west side of the ramp. And the fats of the offerings of the New Moon offering were placed under the surrounding ledge of the altar and slightly beneath it.

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