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

Today's Daf Yomi

September 1, 2021 | 讻状讚 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 56

For the full Siyum Masechet Sukkah

Siyum Masechet Sukkah is dedicated by Miriam Tannenbaum in memory of her dear mother, Ruth Zemsky, 专讬讬讝诇 讘转 讬讛讜砖注 讛诇讜讬 讜讞讬讛 拽讬诇讗 讝”诇 whose 5th yahrzeit was observed yesterday, 23 Elul. In her life鈥檚 quest of Avodat Hashem, she embodied the oft-quoted motif in Masechet Sukkah of “讚专讻讬讛 讚专讻讬 谞注诐” 鈥渉er ways were ways of pleasantness鈥. Her example continues to inspire her children and grandchildren. Yehi Zichra Baruch.

On the holidays, all 24 groups of kohanim would work in the Temple. From where do we derive that they would divide the showbread equally among all of them and not the voluntary and peace offerings? On Shavuot, they would receive a part of the showbread and a part of the loaves of bread that accompanied the Shavuot sacrifice. The one distributing it would say 鈥淭his is your matza鈥 as he handed him the showbread, (which was unleavened) and 鈥淭his is your chametz鈥 as he handed him the bread from the Shavuot sacrifice. Why in that order? Does it connect with the debate between Beit Hillel and Beit Shamai regarding the order of the blessings of Kiddush: wine before the sanctification of the day or the day before the wine? Is it also similar to the debate regarding the order of the shehechiyanu blessing and the sitting in the sukkah blessing? What parts of the sacrifice go to the group whose week fell out on the week of the holiday? How was the showbread distributed when the holiday fell out right after or finished right before Shabbat? Why? The showbread was usually distributed between the past week鈥檚 group and the upcoming week. Was it equal or did the incoming group get more? What is the debate between Rabbi Yehuda and the rabbis? Where did each group stand when they received their portion? Why? At what point in the day did they switch jobs? How were the sacrifices of Shabbat split between them? The family of Bilga was treated differently than the other groups of kohanim 鈥 in what way and why? Was it because of the action of Miriam, the daughter of Bilga who left Judaism and disgraced the Temple, or was it because they didn鈥檛 show up to work in the Temple?

 

转诇诪讜讚 诇讜诪专 讞诇拽 讻讞诇拽 讬讗讻诇讜 讻讞诇拽 注讘讜讚讛 讻讱 讞诇拽 讗讻讬诇讛 讜诪讗讬 讗讻讬诇讛 讗讬诇讬诪讗 拽专讘谞讜转 诪讛转诐 谞驻拽讗 诇讻讛谉 讛诪拽专讬讘 讗讜转讛 诇讜 转讛讬讛 讗诇讗 诇讞诐 讛驻谞讬诐

The verse states: 鈥淭hey shall have like portions to eat鈥 (Deuteronomy 18:8); just as all the watches receive an equal portion of the service, so too all the watches receive an equal portion in the eating. The Gemara asks: What is the eating mentioned in this verse? If you say it is the eating of offerings, the verse is superfluous, as it is derived from there: 鈥淎nd every meal-offering鈥shall be the priest鈥檚 that offers it鈥 (Leviticus 7:9), which, although it was written with regard to meal-offerings, applies to all offerings. Moreover, it teaches that a priest who participates in the sacrifice of the offering shares in eating the offering. Rather, the verse is referring to the shewbread that was not part of the service this Shabbat, as it was baked the previous Shabbat.

讬讻讜诇 讗祝 讘讞讜讘讜转 讛讘讗讜转 砖诇讗 诪讞诪转 讛专讙诇 讘专讙诇 转诇诪讜讚 诇讜诪专 诇讘讚 诪诪讻专讬讜 注诇 讛讗讘讜转 诪讛 诪讻专讜 讛讗讘讜转 讝讛 诇讝讛 讗谞讬 讘砖讘转讬 讜讗转讛 讘砖讘转讱

One might have thought that all the watches should be equal even with regard to obligations that come not due to the Festival but are brought on the Festival nevertheless, as there were many vow-offerings and free-will offerings brought to the Temple that were not part of the Festival rite, but simply the result of people taking advantage of their presence in Jerusalem to fulfill their outstanding obligations. Therefore, the verse states: 鈥淏esides the transactions of their fathers鈥 houses鈥 (Deuteronomy 18:8). What did the forefathers of each watch sell each other? They agreed with regard to the service of the watches: I will serve during my week, and you will serve during your week. Each watch has the right to perform the Temple service during its appointed weeks and to receive all priestly gifts offered during those weeks.

讘注爪专转 讗讜诪专 诇讜 讛讬诇讱 讜讻讜壮 讗讬转诪专 专讘 讗诪专 住讜讻讛 讜讗讞专 讻讱 讝诪谉 专讘讛 讘专 讘专 讞谞讛 讗诪专 讝诪谉 讜讗讞专 讻讱 住讜讻讛

搂 The mishna continues: On Shavuot that coincides with Shabbat the priest charged with the distribution says to each priest: Here is matza from the shewbread for you, and here is leavened bread from the two loaves for you. It was stated that there is a dispute between the amora鈥檌m, and Rav said: When one enters the sukka, he recites the blessing of the sukka: Who has made us holy through His mitzvot and has commanded us to sit in the sukka, and then the blessing of time: Who has given us life, sustained us, and brought us to this time. Rabba bar bar 岣na said: One recites the blessing of time, and then the blessing of the sukka.

专讘 讗诪专 住讜讻讛 讜讗讞专 讻讱 讝诪谉 讞讬讜讘讗 讚讬讜诪讗 注讚讬祝 专讘讛 讘专 讘专 讞谞讛 讗诪专 讝诪谉 讜讗讞专 讻讱 住讜讻讛 转讚讬专 讜砖讗讬谞讜 转讚讬专 转讚讬专 拽讜讚诐

The Gemara elaborates: Rav said that one recites the blessing of sukka and then the blessing of time because the obligation of the day takes precedence. Rabba bar bar 岣na said that one recites the blessing of time and then the blessing of the sukka because when a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice, and the blessing of time is recited more frequently.

诇讬诪讗 专讘 讜专讘讛 讘专 讘专 讞谞讛 讘驻诇讜讙转讗 讚讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 拽诪讬驻诇讙讬 讚转谞讜 专讘谞谉 讚讘专讬诐 砖讘讬谉 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 讘住注讜讚讛 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪讘专讱 注诇 讛讬讜诐 讜讗讞专 讻讱 诪讘专讱 注诇 讛讬讬谉 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讘专讱 注诇 讛讬讬谉 讜讗讞专 讻讱 诪讘专讱 注诇 讛讬讜诐

The Gemara suggests: Let us say that Rav and Rabba bar bar 岣na disagree in the dispute of Beit Shammai and Beit Hillel. As the Sages taught in a baraita: These are the matters of dispute between Beit Shammai and Beit Hillel with regard to the halakhot of a meal. Beit Shammai say: When one recites kiddush over wine, he recites a blessing over the sanctification of the day and then recites a blessing over the wine. And Beit Hillel say: One recites a blessing over the wine and then recites a blessing over the day.

讘讬转 砖诪讗讬 讗讜诪专讬诐 诪讘专讱 注诇 讛讬讜诐 讜讗讞专 讻讱 诪讘专讱 注诇 讛讬讬谉 砖讛讬讜诐 讙讜专诐 诇讬讬谉 砖讬讘讗 讜讻讘专 拽讬讚砖 讛讬讜诐 讜注讚讬讬谉 讬讬谉 诇讗 讘讗 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讘专讱 注诇 讛讬讬谉 讜讗讞专 讻讱 诪讘专讱 注诇 讛讬讜诐 砖讛讬讬谉 讙讜专诐 诇拽讬讚讜砖讗 砖转讗诪专 讚讘专 讗讞专 讘专讻转 讛讬讬谉 转讚讬专讛 讜讘专讻转 讛讬讜诐 讗讬谞讛 转讚讬专讛 转讚讬专 讜砖讗讬谞讜 转讚讬专 转讚讬专 拽讜讚诐

The Gemara elaborates: Beit Shammai say: One recites a blessing over the sanctification of the day and then recites a blessing over the wine, as the day causes the wine to come before the meal. And Beit Shammai offer an additional reason: The day has already been sanctified and the wine has not yet come. Since Shabbat was sanctified first, it should likewise be mentioned first. And Beit Hillel say: One recites a blessing over the wine and then recites a blessing over the day, as the wine causes the kiddush to be recited. Were there no wine, kiddush would not be recited. Alternatively, Beit Hillel say: The blessing over wine is recited frequently, and the blessing over the day is not recited frequently, and when a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice.

诇讬诪讗 专讘 讚讗诪专 讻讘讬转 砖诪讗讬 讜专讘讛 讘专 讘专 讞谞讛 讚讗诪专 讻讘讬转 讛诇诇

The Gemara suggests: Let us say that it was Rav who stated his opinion in accordance with the opinion of Beit Shammai that the blessing over the sanctification of the day takes precedence over the blessing over the wine, and it was Rabba bar bar 岣na who stated his opinion in accordance with Beit Hillel, i.e., that the frequent blessing takes precedence.

讗诪专 诇讱 专讘 讗谞讗 讚讗诪专讬 讗驻讬诇讜 诇讘讬转 讛诇诇 注讚 讻讗谉 诇讗 拽讗诪专讬 讘讬转 讛诇诇 讛转诐 讗诇讗 砖讛讬讬谉 讙讜专诐 诇拽讬讚讜砖讗 砖转讗诪专 讗讘诇 讛讻讗 讗讬 诇讗讜 讝诪谉 诪讬 诇讗 讗诪专讬谞谉 住讜讻讛

The Gemara rejects this suggestion. Rav could have said to you: It is I who stated my opinion even in accordance with the opinion of Beit Hillel, as Beit Hillel stated their opinion there in the case of kiddush only due to the additional reason that the wine causes the kiddush to be recited. But here there is no similar connection between the two blessings, and if there was no blessing on time, wouldn鈥檛 we recite the blessing of the sukka anyway? The fact is that the blessing on the sukka is recited throughout the week of the Festival, when no blessing on time is recited.

讜专讘讛 讘专 讘专 讞谞讛 讗诪专 诇讱 讗谞讗 讚讗诪专讬 讗驻讬诇讜 诇讘讬转 砖诪讗讬 注讚 讻讗谉 诇讗 讗诪专讬 讘讬转 砖诪讗讬 讛转诐 讗诇讗 砖讛讬讜诐 讙讜专诐 诇讬讬谉 砖讬讘讗 讗讘诇 讛讻讗 讗讬 诇讗讜 住讜讻讛 诪讬 诇讗 讗诪专讬谞谉 讝诪谉

And Rabba bar bar 岣na could have said to you: It is I who stated my opinion even in accordance with the opinion of Beit Shammai, as Beit Shammai only stated their opinion there in the case of kiddush, and only due to the additional reason that the day causes the wine to come before the meal. However, here, if there was no blessing of sukka, wouldn鈥檛 we recite the blessing of time even without sitting in the sukka, simply due to the onset of the Festival?

转谞谉 讘注爪专转 讗讜诪专 诇讜 讛讬诇讱 诪爪讛 讛讬诇讱 讞诪抓 讜讛讗 讛讻讗 讚讞诪抓 注讬拽专 讜诪爪讛 讟驻诇 讜拽转谞讬 讛讬诇讱 诪爪讛 讜讛讬诇讱 讞诪抓 转讬讜讘转讗 讚专讘

The Gemara cites proof from that which we learned in the mishna: On Shavuot the priest charged with the distribution of the shewbread and the two loaves says to each priest: Here is matza for you, here is leavened bread for you. But here, where the 岣metz is primary and the matza is subordinate to it, as it is the festival of Shavuot when the two loaves of leavened bread are the offering of the day, and yet the mishna teaches: Here is matza for you, and here is leavened bread for you, it accords precedence to the frequent shewbread over the obligation of the day. This is a conclusive refutation of the opinion of Rav.

讗诪专 诇讱 专讘 转谞讗讬 讛讬讗 讚转谞讬讗 讛讬诇讱 诪爪讛 讛讬诇讱 讞诪抓 讗讘讗 砖讗讜诇 讗讜诪专 讛讬诇讱 讞诪抓 讛讬诇讱 诪爪讛

The Gemara responds that Rav could have said to you: This matter is a dispute between tanna鈥檌m, as it is taught in a baraita that the priest charged with distribution says: Here is matza for you, here is leavened bread for you. Abba Shaul says that he would say: Here is leavened bread for you, here is matza for you.

讚专砖 专讘 谞讞诪谉 讘专 专讘 讞住讚讗 诇讗 讻讚讘专讬 专讘 讚讗诪专 住讜讻讛 讜讗讞专 讻讱 讝诪谉 讗诇讗 讝诪谉 讜讗讞专 讻讱 住讜讻讛 讜专讘 砖砖转 讘专讬讛 讚专讘 讗讬讚讬 讗诪专 住讜讻讛 讜讗讞专 讻讱 讝诪谉 讜讛诇讻转讗 住讜讻讛 讜讗讞专 讻讱 讝诪谉

With regard to the final halakhic decision: Rav Na岣an bar Rav 岣sda taught: The halakha is not in accordance with the statement of Rav, who said: One recites the blessing of sukka and then the blessing of time; rather, one recites the blessing of time and then the blessing of sukka. Rav Sheshet, son of Rav Idi, said: One recites the blessing of sukka and then the blessing of time, in accordance with the opinion of Rav. And the Gemara concludes that the halakha is: One recites the blessing of sukka and then the blessing of time.

诪砖诪专 砖讝诪谞讜 拽讘讜注 [讜讻讜壮] 讜砖讗专 拽专讘谞讜转 爪讘讜专 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 驻专 讛注诇诐 讚讘专 砖诇 爪讘讜专 讜砖注讬专讬 注讘讜讚讛 讝专讛

搂 The mishna continues: The priestly watch whose time is scheduled during the Festival, sacrifices the daily offerings during the Festival, as well as vow-offerings, free-will offerings, and all other communal offerings. The Gemara asks: What additional communal offerings does the mishna come to include? The Gemara answers: It comes to include a bull brought for an unwitting communal sin, which is brought by the community due to a transgression committed by the community as a whole as a result of an erroneous halakhic decision issued by the Great Sanhedrin, although it has no fixed time and need not be brought during the Festival; and it includes goats brought for the unwitting transgression of the prohibition against idol worship. If these offerings are brought during the Festival, they are sacrificed by members of the watch whose shift is scheduled for that week.

讜讛讜讗 诪拽专讬讘 讗转 讛讻诇 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 拽讬讬抓 讛诪讝讘讞

The mishna concludes: And that watch sacrifices all of them. The Gemara asks: What does this phrase come to include? The Gemara explains: It comes to include the summer fruits of the altar. Whenever the altar was inactive, special burnt-offerings were sacrificed as communal donations in deference to the Divine Presence so that the altar would not remain empty. These offerings were sacrificed by the scheduled watch.

诪转谞讬壮 讬讜诐 讟讜讘 讛住诪讜讱 诇砖讘转 讘讬谉 诪诇驻谞讬讛 讘讬谉 诇讗讞专讬讛 讛讬讜 讻诇 讛诪砖诪专讜转 砖讜讜转 讘讞讬诇讜拽 诇讞诐 讛驻谞讬诐 讞诇 诇讛讬讜转 讬讜诐 讗讞讚 [诇讛驻住讬拽] 讘讬谞转讬诐 诪砖诪专 砖讝诪谞讜 拽讘讜注 讛讬讛 谞讜讟诇 注砖专 讞诇讜转 讜讛诪转注讻讘 谞讜讟诇 砖转讬诐 讜讘砖讗专 讬诪讜转 讛砖谞讛 讛谞讻谞住 谞讜讟诇 砖砖 讜讛讬讜爪讗 谞讜讟诇 砖砖 专讘讬 讬讛讜讚讛 讗讜诪专 讛谞讻谞住 谞讜讟诇 砖讘注 讜讛讬讜爪讗 谞讜讟诇 讞诪砖

MISHNA: In the case of a Festival that occurs adjacent to Shabbat, both when it occurs preceding it and when it occurs following it, all the watches that arrived early or remained late to serve in the Temple were of equal status in the distribution of the shewbread on that Shabbat. If one day happened to separate between the Festival and Shabbat, the watch whose time was scheduled would take ten of the twelve loaves of shewbread, and the watch that was detained after the Festival because there was insufficient time to get home before Shabbat takes two loaves. And during the rest of the days of the year, when the changing of the watches takes place on Shabbat, the incoming watch takes six loaves and the outgoing watch takes six loaves. Rabbi Yehuda says: The incoming watch takes seven loaves and the outgoing takes five.

讛谞讻谞住讬谉 讞讜诇拽讬谉 讘爪驻讜谉 讜讛讬讜爪讗讬谉 讘讚专讜诐 讘讬诇讙讛 诇注讜诇诐 讞讜诇拽转 讘讚专讜诐 讜讟讘注转讛 拽讘讜注讛 讜讞诇讜谞讛 住转讜诪讛

The standard procedure was that the members of the incoming watch divide the shewbread in the north section of the courtyard, and the outgoing watch in the south. However, there was one exception: The watch of Bilga, due to a penalty imposed upon it, always divides the shewbread to its members in the south, even when it is the incoming watch. And its ring used to facilitate slaughter of the animals was fixed in place, rendering it useless, and its niche among the niches in the wall of the Chamber of Knives, where the priests would store their knives and other vessels, was sealed.

讙诪壮 诪讗讬 诪诇驻谞讬讛 讜诪讗讬 诪诇讗讞专讬讛 讗讬诇讬诪讗 诇驻谞讬讛 讬讜诐 讟讜讘 专讗砖讜谉 诇讗讞专讬讛 讬讜诐 讟讜讘 讗讞专讜谉 讛讬讬谞讜 砖讘转 砖讘转讜讱 讛讞讙

GEMARA: The Gemara asks: What is the meaning in the mishna of preceding it and what is the meaning of following it? If we say preceding it is referring to the first Festival day preceding Shabbat and following it is referring to the last day of the Festival following Shabbat, then this is the case of Shabbat that is during the Festival, and that is how the mishna should have presented it.

讗诇讗 诇驻谞讬讛 讬讜诐 讟讜讘 讗讞专讜谉 诇讗讞专讬讛 讬讜诐 讟讜讘 专讗砖讜谉 诪讗讬 讟注诪讗 讻讬讜谉 讚讛谞讬 诪拽讚诪讬 讜讛谞讬 诪讗讞专讬 转讬拽谞讜 专讘谞谉 诪讬诇转讗 讻讬 讛讬讻讬 讚谞讬讻诇讜 讘讛讚讬 讛讚讚讬

Rather, preceding it is referring to the last day of the Festival that precedes Shabbat and following it is referring to the first Festival day that follows Shabbat. What is the reason that the watches share equally in these cases? Since these are coming early, as the arriving watch cannot arrive after Shabbat because the Festival begins right away, and these remain late, as the outgoing watch cannot leave at the end of the Festival due to the immediate onset of Shabbat, the Sages instituted this matter so that they would eat the shewbread together.

讞诇 讬讜诐 讗讞讚

The mishna continues: If one day happened. During the rest of the days of the year, the incoming watch takes six loaves and the outgoing watch takes six loaves. Rabbi Yehuda says: The incoming watch takes seven loaves and the outgoing takes five.

讜讛谞讬 转专转讬 诪讗讬 注讘讬讚转讬讬讛讜 讗诪专 专讘讬 讬爪讞拽 讘砖讻专 讛讙驻转 讚诇转讜转 讜谞讬诪讗 诇讬讛 讚诇 讘讚诇 讗诪专 讗讘讬讬 讘讜爪讬谞讗 讟讘讗 诪拽专讗

The Gemara asks: And these two extra loaves received by the incoming watch, what is their purpose? Rabbi Yitz岣k says: They are as compensation for locking the doors of the Temple. The Gemara asks: Let the outgoing watch say to the incoming one: Remove your claim to the extra loaves this week and divide the loaves equally and next week鈥檚 incoming watch will remove its claim next week. Abaye said: A ripe cucumber now is better than a gourd that has yet to ripen. A small, immediate profit is preferable to a large, potential profit.

讗诪专 专讘 讬讛讜讚讛 讜讘诪讜住驻讬谉 讞讜诇拽讬谉 诪讬转讬讘讬 诪砖诪专讛 讛讬讜爪讗转 注讜砖讛 转诪讬讚 砖诇 砖讞专 讜诪讜住驻讬谉 诪砖诪专讛 讛谞讻谞住转 注讜砖讛 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讜讘讝讬讻讬谉 讜讗讬诇讜 诪讜住驻讬谉 讞讜诇拽讬谉 诇讗 拽转谞讬 讛讗讬 转谞讗 讘讞诇讜拽讛 诇讗 拽讗 诪讬讬专讬

Rav Yehuda said: And they divide the hides of the additional offerings between them. The Gemara raises an objection from a baraita: The outgoing watch performs the rite of the daily morning offering and the additional offerings, and the incoming watch performs the rite of the daily afternoon offering and the service of the vessels of frankincense for the shewbread. And the baraita teaches nothing about dividing the hides of the additional offerings. The Gemara answers: This tanna is not speaking of division of the hides, but is addressing the division of the Temple service, so sharing the hides is not mentioned.

讗诪专 专讘讗 讜讛讗 转谞讗 讚讘讬 砖诪讜讗诇 讚诪讬讬专讬 讘讞诇讜拽讛 讜讘诪讜住驻讬谉 讞讜诇拽讬谉 诇讗 拽转谞讬 讚转谞讗 讚讘讬 砖诪讜讗诇 诪砖诪专讛 讛讬讜爪讗转 注讜砖讛 转诪讬讚 砖诇 砖讞专 讜诪讜住驻讬谉 诪砖诪专讛 讛谞讻谞住转 注讜砖讛 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讜讘讝讬讻讬谉 讗专讘注讛 讻讛谞讬诐 讛讬讜 谞讻谞住讬谉 砖诐 砖谞讬诐 诪诪砖诪专 讝讜 讜砖谞讬诐 诪诪砖诪专 讝讜 讜讞讜诇拽讬谉 诇讞诐 讛驻谞讬诐 讜讗讬诇讜 讘诪讜住驻讬谉 讞讜诇拽讬谉 诇讗 拽转谞讬 转讬讜讘转讗 讚专讘 讬讛讜讚讛 转讬讜讘转讗

Rava said: But didn鈥檛 the tanna of the school of Shmuel, who speaks of division between the incoming and the outgoing watches, fail to teach division of the hides of the additional offerings mentioned by Rabbi Yehuda, as the school of Shmuel taught: The outgoing watch performs the daily morning offering and the additional offerings; the incoming watch performs the daily afternoon offerings and the service of the vessels. And how was this service performed? Four priests would enter the Sanctuary, two from this outgoing watch and two from that incoming watch, and they divide the shewbread. But it teaches nothing about dividing the hides of the additional offerings. The Gemara suggests: This is a conclusive refutation of the opinion of Rav Yehuda. The Gemara concludes: Indeed, it is a conclusive refutation.

讛谞讻谞住讬谉 讞讜诇拽讬谉 讘爪驻讜谉 转谞讜 专讘谞谉 讛谞讻谞住讬谉 讞讜诇拽讬谉 讘爪驻讜谉 讻讚讬 砖讬专讗讜 砖讛谉 谞讻谞住讬谉 讜讛讬讜爪讗讬谉 讞讜诇拽讬谉 讘讚专讜诐 讻讚讬 砖讬专讗讜 砖讛谉 讬讜爪讗讬谉

搂 The mishna continues: Members of the incoming watch divide the shewbread in the north section of the courtyard, and members of the outgoing watch in the south. The Sages taught in a baraita: Members of the incoming watch divide the shewbread in the north, which was an area of greater sanctity in the Temple courtyard, so that it would be seen that they are incoming, and members of the outgoing watch divide the shewbread in the south, so it would be seen that they are outgoing.

讘讬诇讙讛 诇注讜诇诐 讞讜诇拽转 讘讚专讜诐 转谞讜 专讘谞谉 诪注砖讛 讘诪专讬诐 讘转 讘讬诇讙讛 砖讛诪讬专讛 讚转讛 讜讛诇讻讛 讜谞砖讗转 诇住专讚讬讜讟 讗讞讚 诪诪诇讻讬 讬讜讜谞讬诐 讻砖谞讻谞住讜 讬讜讜谞讬诐 诇讛讬讻诇 讛讬转讛 诪讘注讟转 讘住谞讚诇讛 注诇 讙讘讬 讛诪讝讘讞 讜讗诪专讛 诇讜拽讜住 诇讜拽讜住 注讚 诪转讬 讗转讛 诪讻诇讛 诪诪讜谞谉 砖诇 讬砖专讗诇 讜讗讬 讗转讛 注讜诪讚 注诇讬讛诐 讘砖注转 讛讚讞拽 讜讻砖砖诪注讜 讞讻诪讬诐 讘讚讘专 拽讘注讜 讗转 讟讘注转讛 讜住转诪讜 讗转 讞诇讜谞讛

We learned in the mishna that Bilga always divides the shewbread in the south, even when it is the incoming watch. The Gemara elaborates: The Sages taught in a baraita: There was an incident involving Miriam, the daughter of a member of the Bilga watch, who apostatized and went and married a soldier [sardeyot] serving in the army of the Greek kings. When the Greeks entered the Sanctuary, she entered with them and was kicking with her sandal on the altar and said: Wolf, wolf [lokos], until when will you consume the property of the Jewish people, and yet you do not stand with them when they face exigent circumstances? And after the victory of the Hasmoneans over the Greeks, when the Sages heard about this matter and how she denigrated the altar, they fixed the ring of the Bilga watch in place, rendering it nonfunctional, and sealed its niche.

讜讬砖 讗讜诪专讬诐 诪砖诪专转讜 砖讜讛讛 诇讘讗 讜谞讻谞住 讬砖讘讘 讗讞讬讜 注诪讜 讜砖讬诪砖 转讞转讬讜 讗祝 注诇 驻讬 砖砖讻讬谞讬 讛专砖注讬诐 诇讗 谞砖转讻专讜 砖讻讬谞讬 讘讬诇讙讛 谞砖转讻专讜 砖讘讬诇讙讛 诇注讜诇诐 讞讜诇拽转 讘讚专讜诐 讜讬砖讘讘 讗讞讬讜 讘爪驻讜谉

And some say that the watch was penalized for a different reason. It happened once that some members of the Bilga watch tarried in arriving at the Temple. The members of the previous watch, the watch of Yeshevav, his brother, entered together with the members of the Bilga watch who had arrived, and served in the place of the absent members of his brother鈥檚 watch. The Gemara notes: Although neighbors of the wicked do not typically profit, according to the principle: Woe unto the wicked, woe unto his neighbor, Bilga鈥檚 neighbors profited, as Bilga always divides the shewbread in the south, even when the watch is incoming, and his brother Yeshevav always divides in the north, even when the watch is outgoing.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 诪砖诪专转讜 砖讜讛讛 诇讘讗 讛讬讬谞讜 讚拽谞住讬谞谉 诇讻讜诇讛 诪砖诪专 讗诇讗 诇诪讗谉 讚讗诪专 诪专讬诐 讘转 讘讬诇讙讛 砖讛诪讬专讛 讚转讛 诪砖讜诐 讘专转讬讛 拽谞住讬谞谉 诇讬讛 诇讚讬讚讬讛 讗诪专 讗讘讬讬 讗讬谉 讻讚讗诪专讬 讗讬谞砖讬 砖讜转讗 讚讬谞讜拽讗 讘砖讜拽讗 讗讜 讚讗讘讜讛 讗讜 讚讗讬诪讬讛

The Gemara clarifies: Granted, according to the one who said that Bilga was penalized because members of his watch tarried in arriving at the Temple; that is why the entire watch is penalized. However, according to the one who said it is due to Miriam, daughter of Bilga, who apostatized, do we penalize the entire watch of Bilga because of his daughter? Abaye said: Yes, as people say, the speech of a child in the marketplace is learned either from that of his father or from that of his mother. Miriam would never have said such things had she not heard talk of that kind in her parents鈥 home.

讜诪砖讜诐 讗讘讜讛 讜讗讬诪讬讛 拽谞住讬谞谉 诇讻讜诇讛 诪砖诪专讛 讗诪专 讗讘讬讬 讗讜讬 诇专砖注 讗讜讬 诇砖讻讬谞讜 讟讜讘 诇爪讚讬拽 讟讜讘 诇砖讻讬谞讜 [砖谞讗诪专 讗诪专讜 爪讚讬拽 讻讬 讟讜讘 讻讬 驻专讬 诪注诇诇讬讛诐 讬讗讻诇讜]

The Gemara asks: And due to Miriam鈥檚 father and mother, do we penalize an entire watch? Abaye said: Woe unto the wicked, woe unto his neighbor. To conclude the tractate on a positive note, the Gemara says: Good for the righteous, good for his neighbor, as it is stated: 鈥淪ay you of the righteous that it shall be good for him, for they shall eat the fruit of their doings鈥 (Isaiah 3:10); the neighbors of a righteous man who witness and acknowledge the good that befalls him will benefit from their proximity to him.

讛讚专谉 注诇讱 讛讞诇讬诇 讜住诇讬拽讗 诇讛 诪住讻转 住讜讻讛

 

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.

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...
siyum sukkah speakers

Siyum Masechet Sukkah by Hadran

Welcome to Hadran鈥檚 Siyum Masechet Sukkah   Featuring: Rabbanit Michelle Farber 鈥 The Last Daf and the Hadran ceremony. Dr.聽Shana聽Strauch...
Gefet in english with rabbanit yael shimoni

Sukkah: Beit Mikdash – Gefet: Siyum Sukkah Special

https://youtu.be/1nC16oO4aQ0    
Dr. Yael Ziegler

Rain and Sukkot: A Holiday of Faith in God

https://youtu.be/L06Yoz02Kqc Download Source Sheet

Sukkah 56

The William Davidson Talmud | Powered by Sefaria

Sukkah 56

转诇诪讜讚 诇讜诪专 讞诇拽 讻讞诇拽 讬讗讻诇讜 讻讞诇拽 注讘讜讚讛 讻讱 讞诇拽 讗讻讬诇讛 讜诪讗讬 讗讻讬诇讛 讗讬诇讬诪讗 拽专讘谞讜转 诪讛转诐 谞驻拽讗 诇讻讛谉 讛诪拽专讬讘 讗讜转讛 诇讜 转讛讬讛 讗诇讗 诇讞诐 讛驻谞讬诐

The verse states: 鈥淭hey shall have like portions to eat鈥 (Deuteronomy 18:8); just as all the watches receive an equal portion of the service, so too all the watches receive an equal portion in the eating. The Gemara asks: What is the eating mentioned in this verse? If you say it is the eating of offerings, the verse is superfluous, as it is derived from there: 鈥淎nd every meal-offering鈥shall be the priest鈥檚 that offers it鈥 (Leviticus 7:9), which, although it was written with regard to meal-offerings, applies to all offerings. Moreover, it teaches that a priest who participates in the sacrifice of the offering shares in eating the offering. Rather, the verse is referring to the shewbread that was not part of the service this Shabbat, as it was baked the previous Shabbat.

讬讻讜诇 讗祝 讘讞讜讘讜转 讛讘讗讜转 砖诇讗 诪讞诪转 讛专讙诇 讘专讙诇 转诇诪讜讚 诇讜诪专 诇讘讚 诪诪讻专讬讜 注诇 讛讗讘讜转 诪讛 诪讻专讜 讛讗讘讜转 讝讛 诇讝讛 讗谞讬 讘砖讘转讬 讜讗转讛 讘砖讘转讱

One might have thought that all the watches should be equal even with regard to obligations that come not due to the Festival but are brought on the Festival nevertheless, as there were many vow-offerings and free-will offerings brought to the Temple that were not part of the Festival rite, but simply the result of people taking advantage of their presence in Jerusalem to fulfill their outstanding obligations. Therefore, the verse states: 鈥淏esides the transactions of their fathers鈥 houses鈥 (Deuteronomy 18:8). What did the forefathers of each watch sell each other? They agreed with regard to the service of the watches: I will serve during my week, and you will serve during your week. Each watch has the right to perform the Temple service during its appointed weeks and to receive all priestly gifts offered during those weeks.

讘注爪专转 讗讜诪专 诇讜 讛讬诇讱 讜讻讜壮 讗讬转诪专 专讘 讗诪专 住讜讻讛 讜讗讞专 讻讱 讝诪谉 专讘讛 讘专 讘专 讞谞讛 讗诪专 讝诪谉 讜讗讞专 讻讱 住讜讻讛

搂 The mishna continues: On Shavuot that coincides with Shabbat the priest charged with the distribution says to each priest: Here is matza from the shewbread for you, and here is leavened bread from the two loaves for you. It was stated that there is a dispute between the amora鈥檌m, and Rav said: When one enters the sukka, he recites the blessing of the sukka: Who has made us holy through His mitzvot and has commanded us to sit in the sukka, and then the blessing of time: Who has given us life, sustained us, and brought us to this time. Rabba bar bar 岣na said: One recites the blessing of time, and then the blessing of the sukka.

专讘 讗诪专 住讜讻讛 讜讗讞专 讻讱 讝诪谉 讞讬讜讘讗 讚讬讜诪讗 注讚讬祝 专讘讛 讘专 讘专 讞谞讛 讗诪专 讝诪谉 讜讗讞专 讻讱 住讜讻讛 转讚讬专 讜砖讗讬谞讜 转讚讬专 转讚讬专 拽讜讚诐

The Gemara elaborates: Rav said that one recites the blessing of sukka and then the blessing of time because the obligation of the day takes precedence. Rabba bar bar 岣na said that one recites the blessing of time and then the blessing of the sukka because when a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice, and the blessing of time is recited more frequently.

诇讬诪讗 专讘 讜专讘讛 讘专 讘专 讞谞讛 讘驻诇讜讙转讗 讚讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 拽诪讬驻诇讙讬 讚转谞讜 专讘谞谉 讚讘专讬诐 砖讘讬谉 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 讘住注讜讚讛 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪讘专讱 注诇 讛讬讜诐 讜讗讞专 讻讱 诪讘专讱 注诇 讛讬讬谉 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讘专讱 注诇 讛讬讬谉 讜讗讞专 讻讱 诪讘专讱 注诇 讛讬讜诐

The Gemara suggests: Let us say that Rav and Rabba bar bar 岣na disagree in the dispute of Beit Shammai and Beit Hillel. As the Sages taught in a baraita: These are the matters of dispute between Beit Shammai and Beit Hillel with regard to the halakhot of a meal. Beit Shammai say: When one recites kiddush over wine, he recites a blessing over the sanctification of the day and then recites a blessing over the wine. And Beit Hillel say: One recites a blessing over the wine and then recites a blessing over the day.

讘讬转 砖诪讗讬 讗讜诪专讬诐 诪讘专讱 注诇 讛讬讜诐 讜讗讞专 讻讱 诪讘专讱 注诇 讛讬讬谉 砖讛讬讜诐 讙讜专诐 诇讬讬谉 砖讬讘讗 讜讻讘专 拽讬讚砖 讛讬讜诐 讜注讚讬讬谉 讬讬谉 诇讗 讘讗 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讘专讱 注诇 讛讬讬谉 讜讗讞专 讻讱 诪讘专讱 注诇 讛讬讜诐 砖讛讬讬谉 讙讜专诐 诇拽讬讚讜砖讗 砖转讗诪专 讚讘专 讗讞专 讘专讻转 讛讬讬谉 转讚讬专讛 讜讘专讻转 讛讬讜诐 讗讬谞讛 转讚讬专讛 转讚讬专 讜砖讗讬谞讜 转讚讬专 转讚讬专 拽讜讚诐

The Gemara elaborates: Beit Shammai say: One recites a blessing over the sanctification of the day and then recites a blessing over the wine, as the day causes the wine to come before the meal. And Beit Shammai offer an additional reason: The day has already been sanctified and the wine has not yet come. Since Shabbat was sanctified first, it should likewise be mentioned first. And Beit Hillel say: One recites a blessing over the wine and then recites a blessing over the day, as the wine causes the kiddush to be recited. Were there no wine, kiddush would not be recited. Alternatively, Beit Hillel say: The blessing over wine is recited frequently, and the blessing over the day is not recited frequently, and when a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice.

诇讬诪讗 专讘 讚讗诪专 讻讘讬转 砖诪讗讬 讜专讘讛 讘专 讘专 讞谞讛 讚讗诪专 讻讘讬转 讛诇诇

The Gemara suggests: Let us say that it was Rav who stated his opinion in accordance with the opinion of Beit Shammai that the blessing over the sanctification of the day takes precedence over the blessing over the wine, and it was Rabba bar bar 岣na who stated his opinion in accordance with Beit Hillel, i.e., that the frequent blessing takes precedence.

讗诪专 诇讱 专讘 讗谞讗 讚讗诪专讬 讗驻讬诇讜 诇讘讬转 讛诇诇 注讚 讻讗谉 诇讗 拽讗诪专讬 讘讬转 讛诇诇 讛转诐 讗诇讗 砖讛讬讬谉 讙讜专诐 诇拽讬讚讜砖讗 砖转讗诪专 讗讘诇 讛讻讗 讗讬 诇讗讜 讝诪谉 诪讬 诇讗 讗诪专讬谞谉 住讜讻讛

The Gemara rejects this suggestion. Rav could have said to you: It is I who stated my opinion even in accordance with the opinion of Beit Hillel, as Beit Hillel stated their opinion there in the case of kiddush only due to the additional reason that the wine causes the kiddush to be recited. But here there is no similar connection between the two blessings, and if there was no blessing on time, wouldn鈥檛 we recite the blessing of the sukka anyway? The fact is that the blessing on the sukka is recited throughout the week of the Festival, when no blessing on time is recited.

讜专讘讛 讘专 讘专 讞谞讛 讗诪专 诇讱 讗谞讗 讚讗诪专讬 讗驻讬诇讜 诇讘讬转 砖诪讗讬 注讚 讻讗谉 诇讗 讗诪专讬 讘讬转 砖诪讗讬 讛转诐 讗诇讗 砖讛讬讜诐 讙讜专诐 诇讬讬谉 砖讬讘讗 讗讘诇 讛讻讗 讗讬 诇讗讜 住讜讻讛 诪讬 诇讗 讗诪专讬谞谉 讝诪谉

And Rabba bar bar 岣na could have said to you: It is I who stated my opinion even in accordance with the opinion of Beit Shammai, as Beit Shammai only stated their opinion there in the case of kiddush, and only due to the additional reason that the day causes the wine to come before the meal. However, here, if there was no blessing of sukka, wouldn鈥檛 we recite the blessing of time even without sitting in the sukka, simply due to the onset of the Festival?

转谞谉 讘注爪专转 讗讜诪专 诇讜 讛讬诇讱 诪爪讛 讛讬诇讱 讞诪抓 讜讛讗 讛讻讗 讚讞诪抓 注讬拽专 讜诪爪讛 讟驻诇 讜拽转谞讬 讛讬诇讱 诪爪讛 讜讛讬诇讱 讞诪抓 转讬讜讘转讗 讚专讘

The Gemara cites proof from that which we learned in the mishna: On Shavuot the priest charged with the distribution of the shewbread and the two loaves says to each priest: Here is matza for you, here is leavened bread for you. But here, where the 岣metz is primary and the matza is subordinate to it, as it is the festival of Shavuot when the two loaves of leavened bread are the offering of the day, and yet the mishna teaches: Here is matza for you, and here is leavened bread for you, it accords precedence to the frequent shewbread over the obligation of the day. This is a conclusive refutation of the opinion of Rav.

讗诪专 诇讱 专讘 转谞讗讬 讛讬讗 讚转谞讬讗 讛讬诇讱 诪爪讛 讛讬诇讱 讞诪抓 讗讘讗 砖讗讜诇 讗讜诪专 讛讬诇讱 讞诪抓 讛讬诇讱 诪爪讛

The Gemara responds that Rav could have said to you: This matter is a dispute between tanna鈥檌m, as it is taught in a baraita that the priest charged with distribution says: Here is matza for you, here is leavened bread for you. Abba Shaul says that he would say: Here is leavened bread for you, here is matza for you.

讚专砖 专讘 谞讞诪谉 讘专 专讘 讞住讚讗 诇讗 讻讚讘专讬 专讘 讚讗诪专 住讜讻讛 讜讗讞专 讻讱 讝诪谉 讗诇讗 讝诪谉 讜讗讞专 讻讱 住讜讻讛 讜专讘 砖砖转 讘专讬讛 讚专讘 讗讬讚讬 讗诪专 住讜讻讛 讜讗讞专 讻讱 讝诪谉 讜讛诇讻转讗 住讜讻讛 讜讗讞专 讻讱 讝诪谉

With regard to the final halakhic decision: Rav Na岣an bar Rav 岣sda taught: The halakha is not in accordance with the statement of Rav, who said: One recites the blessing of sukka and then the blessing of time; rather, one recites the blessing of time and then the blessing of sukka. Rav Sheshet, son of Rav Idi, said: One recites the blessing of sukka and then the blessing of time, in accordance with the opinion of Rav. And the Gemara concludes that the halakha is: One recites the blessing of sukka and then the blessing of time.

诪砖诪专 砖讝诪谞讜 拽讘讜注 [讜讻讜壮] 讜砖讗专 拽专讘谞讜转 爪讘讜专 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 驻专 讛注诇诐 讚讘专 砖诇 爪讘讜专 讜砖注讬专讬 注讘讜讚讛 讝专讛

搂 The mishna continues: The priestly watch whose time is scheduled during the Festival, sacrifices the daily offerings during the Festival, as well as vow-offerings, free-will offerings, and all other communal offerings. The Gemara asks: What additional communal offerings does the mishna come to include? The Gemara answers: It comes to include a bull brought for an unwitting communal sin, which is brought by the community due to a transgression committed by the community as a whole as a result of an erroneous halakhic decision issued by the Great Sanhedrin, although it has no fixed time and need not be brought during the Festival; and it includes goats brought for the unwitting transgression of the prohibition against idol worship. If these offerings are brought during the Festival, they are sacrificed by members of the watch whose shift is scheduled for that week.

讜讛讜讗 诪拽专讬讘 讗转 讛讻诇 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 拽讬讬抓 讛诪讝讘讞

The mishna concludes: And that watch sacrifices all of them. The Gemara asks: What does this phrase come to include? The Gemara explains: It comes to include the summer fruits of the altar. Whenever the altar was inactive, special burnt-offerings were sacrificed as communal donations in deference to the Divine Presence so that the altar would not remain empty. These offerings were sacrificed by the scheduled watch.

诪转谞讬壮 讬讜诐 讟讜讘 讛住诪讜讱 诇砖讘转 讘讬谉 诪诇驻谞讬讛 讘讬谉 诇讗讞专讬讛 讛讬讜 讻诇 讛诪砖诪专讜转 砖讜讜转 讘讞讬诇讜拽 诇讞诐 讛驻谞讬诐 讞诇 诇讛讬讜转 讬讜诐 讗讞讚 [诇讛驻住讬拽] 讘讬谞转讬诐 诪砖诪专 砖讝诪谞讜 拽讘讜注 讛讬讛 谞讜讟诇 注砖专 讞诇讜转 讜讛诪转注讻讘 谞讜讟诇 砖转讬诐 讜讘砖讗专 讬诪讜转 讛砖谞讛 讛谞讻谞住 谞讜讟诇 砖砖 讜讛讬讜爪讗 谞讜讟诇 砖砖 专讘讬 讬讛讜讚讛 讗讜诪专 讛谞讻谞住 谞讜讟诇 砖讘注 讜讛讬讜爪讗 谞讜讟诇 讞诪砖

MISHNA: In the case of a Festival that occurs adjacent to Shabbat, both when it occurs preceding it and when it occurs following it, all the watches that arrived early or remained late to serve in the Temple were of equal status in the distribution of the shewbread on that Shabbat. If one day happened to separate between the Festival and Shabbat, the watch whose time was scheduled would take ten of the twelve loaves of shewbread, and the watch that was detained after the Festival because there was insufficient time to get home before Shabbat takes two loaves. And during the rest of the days of the year, when the changing of the watches takes place on Shabbat, the incoming watch takes six loaves and the outgoing watch takes six loaves. Rabbi Yehuda says: The incoming watch takes seven loaves and the outgoing takes five.

讛谞讻谞住讬谉 讞讜诇拽讬谉 讘爪驻讜谉 讜讛讬讜爪讗讬谉 讘讚专讜诐 讘讬诇讙讛 诇注讜诇诐 讞讜诇拽转 讘讚专讜诐 讜讟讘注转讛 拽讘讜注讛 讜讞诇讜谞讛 住转讜诪讛

The standard procedure was that the members of the incoming watch divide the shewbread in the north section of the courtyard, and the outgoing watch in the south. However, there was one exception: The watch of Bilga, due to a penalty imposed upon it, always divides the shewbread to its members in the south, even when it is the incoming watch. And its ring used to facilitate slaughter of the animals was fixed in place, rendering it useless, and its niche among the niches in the wall of the Chamber of Knives, where the priests would store their knives and other vessels, was sealed.

讙诪壮 诪讗讬 诪诇驻谞讬讛 讜诪讗讬 诪诇讗讞专讬讛 讗讬诇讬诪讗 诇驻谞讬讛 讬讜诐 讟讜讘 专讗砖讜谉 诇讗讞专讬讛 讬讜诐 讟讜讘 讗讞专讜谉 讛讬讬谞讜 砖讘转 砖讘转讜讱 讛讞讙

GEMARA: The Gemara asks: What is the meaning in the mishna of preceding it and what is the meaning of following it? If we say preceding it is referring to the first Festival day preceding Shabbat and following it is referring to the last day of the Festival following Shabbat, then this is the case of Shabbat that is during the Festival, and that is how the mishna should have presented it.

讗诇讗 诇驻谞讬讛 讬讜诐 讟讜讘 讗讞专讜谉 诇讗讞专讬讛 讬讜诐 讟讜讘 专讗砖讜谉 诪讗讬 讟注诪讗 讻讬讜谉 讚讛谞讬 诪拽讚诪讬 讜讛谞讬 诪讗讞专讬 转讬拽谞讜 专讘谞谉 诪讬诇转讗 讻讬 讛讬讻讬 讚谞讬讻诇讜 讘讛讚讬 讛讚讚讬

Rather, preceding it is referring to the last day of the Festival that precedes Shabbat and following it is referring to the first Festival day that follows Shabbat. What is the reason that the watches share equally in these cases? Since these are coming early, as the arriving watch cannot arrive after Shabbat because the Festival begins right away, and these remain late, as the outgoing watch cannot leave at the end of the Festival due to the immediate onset of Shabbat, the Sages instituted this matter so that they would eat the shewbread together.

讞诇 讬讜诐 讗讞讚

The mishna continues: If one day happened. During the rest of the days of the year, the incoming watch takes six loaves and the outgoing watch takes six loaves. Rabbi Yehuda says: The incoming watch takes seven loaves and the outgoing takes five.

讜讛谞讬 转专转讬 诪讗讬 注讘讬讚转讬讬讛讜 讗诪专 专讘讬 讬爪讞拽 讘砖讻专 讛讙驻转 讚诇转讜转 讜谞讬诪讗 诇讬讛 讚诇 讘讚诇 讗诪专 讗讘讬讬 讘讜爪讬谞讗 讟讘讗 诪拽专讗

The Gemara asks: And these two extra loaves received by the incoming watch, what is their purpose? Rabbi Yitz岣k says: They are as compensation for locking the doors of the Temple. The Gemara asks: Let the outgoing watch say to the incoming one: Remove your claim to the extra loaves this week and divide the loaves equally and next week鈥檚 incoming watch will remove its claim next week. Abaye said: A ripe cucumber now is better than a gourd that has yet to ripen. A small, immediate profit is preferable to a large, potential profit.

讗诪专 专讘 讬讛讜讚讛 讜讘诪讜住驻讬谉 讞讜诇拽讬谉 诪讬转讬讘讬 诪砖诪专讛 讛讬讜爪讗转 注讜砖讛 转诪讬讚 砖诇 砖讞专 讜诪讜住驻讬谉 诪砖诪专讛 讛谞讻谞住转 注讜砖讛 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讜讘讝讬讻讬谉 讜讗讬诇讜 诪讜住驻讬谉 讞讜诇拽讬谉 诇讗 拽转谞讬 讛讗讬 转谞讗 讘讞诇讜拽讛 诇讗 拽讗 诪讬讬专讬

Rav Yehuda said: And they divide the hides of the additional offerings between them. The Gemara raises an objection from a baraita: The outgoing watch performs the rite of the daily morning offering and the additional offerings, and the incoming watch performs the rite of the daily afternoon offering and the service of the vessels of frankincense for the shewbread. And the baraita teaches nothing about dividing the hides of the additional offerings. The Gemara answers: This tanna is not speaking of division of the hides, but is addressing the division of the Temple service, so sharing the hides is not mentioned.

讗诪专 专讘讗 讜讛讗 转谞讗 讚讘讬 砖诪讜讗诇 讚诪讬讬专讬 讘讞诇讜拽讛 讜讘诪讜住驻讬谉 讞讜诇拽讬谉 诇讗 拽转谞讬 讚转谞讗 讚讘讬 砖诪讜讗诇 诪砖诪专讛 讛讬讜爪讗转 注讜砖讛 转诪讬讚 砖诇 砖讞专 讜诪讜住驻讬谉 诪砖诪专讛 讛谞讻谞住转 注讜砖讛 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讜讘讝讬讻讬谉 讗专讘注讛 讻讛谞讬诐 讛讬讜 谞讻谞住讬谉 砖诐 砖谞讬诐 诪诪砖诪专 讝讜 讜砖谞讬诐 诪诪砖诪专 讝讜 讜讞讜诇拽讬谉 诇讞诐 讛驻谞讬诐 讜讗讬诇讜 讘诪讜住驻讬谉 讞讜诇拽讬谉 诇讗 拽转谞讬 转讬讜讘转讗 讚专讘 讬讛讜讚讛 转讬讜讘转讗

Rava said: But didn鈥檛 the tanna of the school of Shmuel, who speaks of division between the incoming and the outgoing watches, fail to teach division of the hides of the additional offerings mentioned by Rabbi Yehuda, as the school of Shmuel taught: The outgoing watch performs the daily morning offering and the additional offerings; the incoming watch performs the daily afternoon offerings and the service of the vessels. And how was this service performed? Four priests would enter the Sanctuary, two from this outgoing watch and two from that incoming watch, and they divide the shewbread. But it teaches nothing about dividing the hides of the additional offerings. The Gemara suggests: This is a conclusive refutation of the opinion of Rav Yehuda. The Gemara concludes: Indeed, it is a conclusive refutation.

讛谞讻谞住讬谉 讞讜诇拽讬谉 讘爪驻讜谉 转谞讜 专讘谞谉 讛谞讻谞住讬谉 讞讜诇拽讬谉 讘爪驻讜谉 讻讚讬 砖讬专讗讜 砖讛谉 谞讻谞住讬谉 讜讛讬讜爪讗讬谉 讞讜诇拽讬谉 讘讚专讜诐 讻讚讬 砖讬专讗讜 砖讛谉 讬讜爪讗讬谉

搂 The mishna continues: Members of the incoming watch divide the shewbread in the north section of the courtyard, and members of the outgoing watch in the south. The Sages taught in a baraita: Members of the incoming watch divide the shewbread in the north, which was an area of greater sanctity in the Temple courtyard, so that it would be seen that they are incoming, and members of the outgoing watch divide the shewbread in the south, so it would be seen that they are outgoing.

讘讬诇讙讛 诇注讜诇诐 讞讜诇拽转 讘讚专讜诐 转谞讜 专讘谞谉 诪注砖讛 讘诪专讬诐 讘转 讘讬诇讙讛 砖讛诪讬专讛 讚转讛 讜讛诇讻讛 讜谞砖讗转 诇住专讚讬讜讟 讗讞讚 诪诪诇讻讬 讬讜讜谞讬诐 讻砖谞讻谞住讜 讬讜讜谞讬诐 诇讛讬讻诇 讛讬转讛 诪讘注讟转 讘住谞讚诇讛 注诇 讙讘讬 讛诪讝讘讞 讜讗诪专讛 诇讜拽讜住 诇讜拽讜住 注讚 诪转讬 讗转讛 诪讻诇讛 诪诪讜谞谉 砖诇 讬砖专讗诇 讜讗讬 讗转讛 注讜诪讚 注诇讬讛诐 讘砖注转 讛讚讞拽 讜讻砖砖诪注讜 讞讻诪讬诐 讘讚讘专 拽讘注讜 讗转 讟讘注转讛 讜住转诪讜 讗转 讞诇讜谞讛

We learned in the mishna that Bilga always divides the shewbread in the south, even when it is the incoming watch. The Gemara elaborates: The Sages taught in a baraita: There was an incident involving Miriam, the daughter of a member of the Bilga watch, who apostatized and went and married a soldier [sardeyot] serving in the army of the Greek kings. When the Greeks entered the Sanctuary, she entered with them and was kicking with her sandal on the altar and said: Wolf, wolf [lokos], until when will you consume the property of the Jewish people, and yet you do not stand with them when they face exigent circumstances? And after the victory of the Hasmoneans over the Greeks, when the Sages heard about this matter and how she denigrated the altar, they fixed the ring of the Bilga watch in place, rendering it nonfunctional, and sealed its niche.

讜讬砖 讗讜诪专讬诐 诪砖诪专转讜 砖讜讛讛 诇讘讗 讜谞讻谞住 讬砖讘讘 讗讞讬讜 注诪讜 讜砖讬诪砖 转讞转讬讜 讗祝 注诇 驻讬 砖砖讻讬谞讬 讛专砖注讬诐 诇讗 谞砖转讻专讜 砖讻讬谞讬 讘讬诇讙讛 谞砖转讻专讜 砖讘讬诇讙讛 诇注讜诇诐 讞讜诇拽转 讘讚专讜诐 讜讬砖讘讘 讗讞讬讜 讘爪驻讜谉

And some say that the watch was penalized for a different reason. It happened once that some members of the Bilga watch tarried in arriving at the Temple. The members of the previous watch, the watch of Yeshevav, his brother, entered together with the members of the Bilga watch who had arrived, and served in the place of the absent members of his brother鈥檚 watch. The Gemara notes: Although neighbors of the wicked do not typically profit, according to the principle: Woe unto the wicked, woe unto his neighbor, Bilga鈥檚 neighbors profited, as Bilga always divides the shewbread in the south, even when the watch is incoming, and his brother Yeshevav always divides in the north, even when the watch is outgoing.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 诪砖诪专转讜 砖讜讛讛 诇讘讗 讛讬讬谞讜 讚拽谞住讬谞谉 诇讻讜诇讛 诪砖诪专 讗诇讗 诇诪讗谉 讚讗诪专 诪专讬诐 讘转 讘讬诇讙讛 砖讛诪讬专讛 讚转讛 诪砖讜诐 讘专转讬讛 拽谞住讬谞谉 诇讬讛 诇讚讬讚讬讛 讗诪专 讗讘讬讬 讗讬谉 讻讚讗诪专讬 讗讬谞砖讬 砖讜转讗 讚讬谞讜拽讗 讘砖讜拽讗 讗讜 讚讗讘讜讛 讗讜 讚讗讬诪讬讛

The Gemara clarifies: Granted, according to the one who said that Bilga was penalized because members of his watch tarried in arriving at the Temple; that is why the entire watch is penalized. However, according to the one who said it is due to Miriam, daughter of Bilga, who apostatized, do we penalize the entire watch of Bilga because of his daughter? Abaye said: Yes, as people say, the speech of a child in the marketplace is learned either from that of his father or from that of his mother. Miriam would never have said such things had she not heard talk of that kind in her parents鈥 home.

讜诪砖讜诐 讗讘讜讛 讜讗讬诪讬讛 拽谞住讬谞谉 诇讻讜诇讛 诪砖诪专讛 讗诪专 讗讘讬讬 讗讜讬 诇专砖注 讗讜讬 诇砖讻讬谞讜 讟讜讘 诇爪讚讬拽 讟讜讘 诇砖讻讬谞讜 [砖谞讗诪专 讗诪专讜 爪讚讬拽 讻讬 讟讜讘 讻讬 驻专讬 诪注诇诇讬讛诐 讬讗讻诇讜]

The Gemara asks: And due to Miriam鈥檚 father and mother, do we penalize an entire watch? Abaye said: Woe unto the wicked, woe unto his neighbor. To conclude the tractate on a positive note, the Gemara says: Good for the righteous, good for his neighbor, as it is stated: 鈥淪ay you of the righteous that it shall be good for him, for they shall eat the fruit of their doings鈥 (Isaiah 3:10); the neighbors of a righteous man who witness and acknowledge the good that befalls him will benefit from their proximity to him.

讛讚专谉 注诇讱 讛讞诇讬诇 讜住诇讬拽讗 诇讛 诪住讻转 住讜讻讛

 

Scroll To Top