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Today's Daf Yomi

July 7, 2014 | ื˜ืณ ื‘ืชืžื•ื– ืชืฉืขืดื“

  • 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.

Taanit 26

Study Guide Taanit 26


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ืืœื ืขืœ ื ืคืฉ ืฉื‘ืขื” ื•ื›ืจืก ืžืœืื” ืื™ื ื™ ื•ื”ื ืจื‘ ืคืคื ืื™ืงืœืข ืœื‘ื™ ื›ื ื™ืฉืชื ื“ืื‘ื™ ื’ื•ื‘ืจ ื•ื’ื–ืจ ืชืขื ื™ืช ื•ื™ืจื“ื• ืœื”ื ื’ืฉืžื™ื ืขื“ ื—ืฆื•ืช ื•ืืžืจ ื”ืœืœ ื•ืื—ืจ ื›ืš ืื›ืœื• ื•ืฉืชื• ืฉืื ื™ ื‘ื ื™ ืžื—ื•ื–ื ื“ืฉื›ื™ื—ื™ ื‘ื”ื• ืฉื›ืจื•ืช

only on a satisfied soul and a full stomach. Consequently, it is preferable to return home to eat and drink so as to recite hallel in the proper frame of mind. The Gemara asks: Is that so? But Rav Pappa happened to come to the synagogue of Avi Govar in Meแธฅoza, and he decreed a fast, and rain fell for them before midday, and yet he recited hallel immediately, and only afterward they ate and drank. The Gemara explains: The inhabitants of the city of Meแธฅoza are different, as drunkenness is common among them. Had Rav Pappa told them to go home to eat and drink, they would have become drunk and been unable to pray.

ื”ื“ืจืŸ ืขืœืš ืกื“ืจ ืชืขื ื™ื•ืช ืืœื•

 

ืžืชื ื™ืณ ื‘ืฉืœืฉื” ืคืจืงื™ื ื‘ืฉื ื” ื›ื”ื ื™ื ื ื•ืฉืื™ืŸ ืืช ื›ืคื™ื”ืŸ ืืจื‘ืข ืคืขืžื™ื ื‘ื™ื•ื ื‘ืฉื—ืจื™ืช ื‘ืžื•ืกืฃ ื‘ืžื ื—ื” ื•ื‘ื ืขื™ืœืช ืฉืขืจื™ื ื‘ืชืขื ื™ื•ืช ื•ื‘ืžืขืžื“ื•ืช ื•ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื

MISHNA: At three times in the year priests raise their hands to recite the Priestly Benediction four times in a single day, in the morning prayer, in the additional prayer, in the afternoon prayer, and in the evening in the closing of the gates, i.e., the neโ€™ila prayer. And these are the three times: During communal fasts held due to lack of rain, on which the closing prayer is recited; and during non-priestly watches [maโ€™amadot], when the Israelite members of the guard parallel to the priestly watch come and read the act of Creation from the Torah, as explained below; and on Yom Kippur.

ืืœื• ื”ืŸ ืžืขืžื“ื•ืช ืœืคื™ ืฉื ืืžืจ ืฆื• ืืช ื‘ื ื™ ื™ืฉืจืืœ ืืช ืงืจื‘ื ื™ ืœื—ืžื™ ื•ื›ื™ ื”ื™ืืš ืงืจื‘ื ื• ืฉืœ ืื“ื ืงืจื‘ ื•ื”ื•ื ืื™ื ื• ืขื•ืžื“ ืขืœ ื’ื‘ื™ื•

These are the non-priestly watches: Since it is stated: โ€œCommand the children of Israel and say to them: My offering of food, which is presented to Me made by a fire, of a sweet savor to Me, you shall guard the sacrifice to Me in its due seasonโ€ (Numbers 28:2), this verse teaches that the daily offering was a communal obligation that applied to every member of the Jewish people. The mishna asks: But how can a personโ€™s offering be sacrificed when he is not standing next to it?

ื”ืชืงื™ื ื• ื ื‘ื™ืื™ื ื”ืจืืฉื•ื ื™ื ืขืฉืจื™ื ื•ืืจื‘ืขื” ืžืฉืžืจื•ืช ืขืœ ื›ืœ ืžืฉืžืจ ื•ืžืฉืžืจ ื”ื™ื” ืžืขืžื“ ื‘ื™ืจื•ืฉืœื™ื ืฉืœ ื›ื”ื ื™ื ืฉืœ ืœื•ื™ื ื•ืฉืœ ื™ืฉืจืืœื™ื

The mishna explains: Since it is impossible for the entire nation to be present in Jerusalem when the daily offering is brought, the early prophets, Samuel and David, instituted the division of the priests into twenty-four priestly watches, each of which served for approximately one week, twice per year. For each and every priestly watch there was a corresponding non-priestly watch in Jerusalem of priests, Levites, and Israelites who would stand by the communal offerings for that day to represent the community.

ื”ื’ื™ืข ื–ืžืŸ ื”ืžืฉืžืจ ืœืขืœื•ืช ื›ื”ื ื™ื ื•ืœื•ื™ื ืขื•ืœื™ื ืœื™ืจื•ืฉืœื™ื ื•ื™ืฉืจืืœ ืฉื‘ืื•ืชื• ืžืฉืžืจ ืžืชื›ื ืกื™ืŸ ืœืขืจื™ื”ืŸ ื•ืงื•ืจืื™ืŸ ื‘ืžืขืฉื” ื‘ืจืืฉื™ืช ื•ืื ืฉื™ ื”ืžืขืžื“ ื”ื™ื• ืžืชืขื ื™ืŸ ืืจื‘ืขื” ื™ืžื™ื ื‘ืฉื‘ื•ืข ืžื™ื•ื ืฉื ื™ ื•ืขื“ ื™ื•ื ื—ืžื™ืฉื™ ื•ืœื ื”ื™ื• ืžืชืขื ื™ืŸ ืขืจื‘ ืฉื‘ืช ืžืคื ื™ ื›ื‘ื•ื“ ื”ืฉื‘ืช ื•ืœื ื‘ืื—ื“ ื‘ืฉื‘ืช ื›ื“ื™ ืฉืœื ื™ืฆืื• ืžืžื ื•ื—ื” ื•ืขื•ื ื’ ืœื™ื’ื™ืขื” ื•ืชืขื ื™ืช ื•ื™ืžื•ืชื•

When the time arrived for the members of a certain priestly watch to ascend, the priests and Levites of that watch would ascend to Jerusalem to perform the Temple service. And as for the Israelites assigned to that priestly watch, some of them went up to Jerusalem, while the rest of them assembled in their towns and read the act of Creation. And the members of the non-priestly watch, who represented the entire community that week, would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, as they did not wish to start Shabbat while fasting. And they did not fast on Sunday, so as not to go from rest and delight immediately to exertion and fasting, and run the risk that they might die as a result of the abrupt change.

ื‘ื™ื•ื ื”ืจืืฉื•ืŸ ื‘ืจืืฉื™ืช ื•ื™ื”ื™ ืจืงื™ืข ื‘ืฉื ื™ ื™ื”ื™ ืจืงื™ืข ื•ื™ืงื•ื• ื”ืžื™ื ื‘ืฉืœื™ืฉื™ ื™ืงื•ื• ื”ืžื™ื ื•ื™ื”ื™ ืžืืจืช ื‘ืจื‘ื™ืขื™ ื™ื”ื™ ืžืืจืช ื•ื™ืฉืจืฆื• ื”ืžื™ื ื‘ื—ืžื™ืฉื™ ื™ืฉืจืฆื• ื”ืžื™ื ื•ืชื•ืฆื ื”ืืจืฅ ื‘ืฉืฉื™ ืชื•ืฆื ื”ืืจืฅ ื•ื™ื›ืœื• ื”ืฉืžื™ื

Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: โ€œIn the beginningโ€ and โ€œLet there be a firmamentโ€ (Genesis 1:1โ€“8). On Monday they would read: โ€œLet there be a firmamentโ€ and โ€œLet the waters be gatheredโ€ (Genesis 1:9โ€“13). On Tuesday they would read: โ€œLet the waters be gatheredโ€ and โ€œLet there be lightsโ€ (Genesis 1:14โ€“19). On Wednesday: โ€œLet there be lightsโ€ and โ€œLet the waters swarmโ€ (Genesis 1:20โ€“23). On Thursday: โ€œLet the waters swarmโ€ and โ€œLet the earth bring forthโ€ (Genesis 1:24โ€“31). On Friday: โ€œLet the earth bring forthโ€ and โ€œAnd the heaven and the earth were finishedโ€ (Genesis 2:1โ€“3).

ืคืจืฉื” ื’ื“ื•ืœื” ืงื•ืจื™ืŸ ืื•ืชื” ื‘ืฉื ื™ื ื•ื”ืงื˜ื ื” ื‘ื™ื—ื™ื“ ื‘ืฉื—ืจื™ืช ื•ื‘ืžื•ืกืฃ ื•ื‘ืžื ื—ื” ื ื›ื ืกื™ืŸ ื•ืงื•ืจื™ืŸ ืขืœ ืคื™ื”ืŸ ื›ืงื•ืจื™ืŸ ืืช ืฉืžืข ืขืจื‘ ืฉื‘ืช ื‘ืžื ื—ื” ืœื ื”ื™ื• ื ื›ื ืกื™ืŸ ืžืคื ื™ ื›ื‘ื•ื“ ื”ืฉื‘ืช

A long passage, consisting of six verses or more, is read by two people, and a short passage is read by one, as one cannot read fewer than three verses from the Torah together. They read from the Torah in the morning prayer and in the additional prayer. In the afternoon prayer the members of the non-priestly watch enter the synagogue and read the daily portion by heart, just as one recites Shema every day. On Shabbat eve at the afternoon prayer, they would not enter the synagogue for the communal Torah readings, in deference to Shabbat.

ื›ืœ ื™ื•ื ืฉื™ืฉ ื‘ื• ื”ืœืœ ืื™ืŸ ืžืขืžื“ ื‘ืฉื—ืจื™ืช ืงืจื‘ืŸ ืžื•ืกืฃ ืื™ืŸ ื‘ื ืขื™ืœื” ืงืจื‘ืŸ ืขืฆื™ื ืื™ืŸ ื‘ืžื ื—ื” ื“ื‘ืจื™ ืจื‘ื™ ืขืงื™ื‘ื

The mishna states a principle: On any day that has the recitation of hallel, but on which the additional offering was not sacrificed, e.g., Hanukkah, there is no reading of the Torah by the non-priestly watch in the morning prayer. On days that have both hallel and an additional offering, such as Festivals, the non-priestly watch would also not read from the Torah at the closing prayer. When a wood offering was brought, as explained below, there was no non-priestly watch in the afternoon prayer. This is the statement of Rabbi Akiva.

ืืžืจ ืœื• ื‘ืŸ ืขื–ืื™ ื›ืš ื”ื™ื” ืจื‘ื™ ื™ื”ื•ืฉืข ืฉื•ื ื” ืงืจื‘ืŸ ืžื•ืกืฃ ืื™ืŸ ื‘ืžื ื—ื” ืงืจื‘ืŸ ืขืฆื™ื ืื™ืŸ ื‘ื ืขื™ืœื” ื—ื–ืจ ืจื‘ื™ ืขืงื™ื‘ื ืœื”ื™ื•ืช ืฉื•ื ื” ื›ื‘ืŸ ืขื–ืื™

Ben Azzai said to Rabbi Akiva that this is how Rabbi Yehoshua would teach this halakha: On days when an additional offering was sacrificed, there was no non-priestly watch in the afternoon prayer. When a wood offering was brought, there was no non-priestly watch in the closing prayer. Upon hearing this, Rabbi Akiva retracted his ruling and began to teach in accordance with the opinion of ben Azzai.

ื–ืžืŸ ืขืฆื™ ื›ื”ื ื™ื ื•ื”ืขื ืชืฉืขื” ื‘ืื—ื“ ื‘ื ื™ืกืŸ ื‘ื ื™ ืืจื— ื‘ืŸ ื™ื”ื•ื“ื” ื‘ืขืฉืจื™ื ื‘ืชืžื•ื– ื‘ื ื™ ื“ื•ื“ ื‘ืŸ ื™ื”ื•ื“ื” ื‘ื—ืžืฉื” ื‘ืื‘ ื‘ื ื™ ืคืจืขื•ืฉ ื‘ืŸ ื™ื”ื•ื“ื” ื‘ืฉื‘ืขื” ื‘ื• ื‘ื ื™ ื™ื•ื ื“ื‘ ื‘ืŸ ืจื›ื‘ ื‘ืขืฉืจื” ื‘ื• ื‘ื ื™ ืกื ืื” ื‘ืŸ ื‘ื ื™ืžื™ืŸ ื‘ื—ืžืฉื” ืขืฉืจ ื‘ื• ื‘ื ื™ ื–ืชื•ื ื‘ืŸ ื™ื”ื•ื“ื”

The mishna details the times for the wood offering of priests and the people. These were private holidays specific to certain families, on which their members would volunteer a wood offering for the altar. There were nine such days and families: On the first of Nisan, the descendants of Araแธฅ ben Yehuda; on the twentieth of Tammuz, the descendants of David ben Yehuda; on the fifth of Av, the descendants of Parosh ben Yehuda; on the seventh of Av, the descendants of Jonadab ben Rechab; on the tenth of Av, the descendants of Senaโ€™a ben Binyamin; on the fifteenth of Av, the descendants of Zattu ben Yehuda.

ื•ืขืžื”ื ื›ื”ื ื™ื ื•ืœื•ื™ื ื•ื›ืœ ืžื™ ืฉื˜ืขื” ื‘ืฉื‘ื˜ื• ื•ื‘ื ื™ ื’ื•ื ื‘ื™ ืขืœื™ ื•ื‘ื ื™ ืงื•ืฆืขื™ ืงืฆื™ืขื•ืช

And included with this group of Zattu ben Yehudaโ€™s descendants were other priests; and Levites; and anyone who erred with regard to his tribe, i.e., Israelites who did not know which tribe they were from, and the descendants of those who deceived the authorities with a pestle; and the descendants of those who packed dried figs. These last groups and their descriptions are explained in the Gemara.

ื‘ืขืฉืจื™ื ื‘ื• ื‘ื ื™ ืคื—ืช ืžื•ืื‘ ื‘ืŸ ื™ื”ื•ื“ื” ื‘ืขืฉืจื™ื ื‘ืืœื•ืœ ื‘ื ื™ ืขื“ื™ืŸ ื‘ืŸ ื™ื”ื•ื“ื” ื‘ืื—ื“ ื‘ื˜ื‘ืช ืฉื‘ื• ื‘ื ื™ ืคืจืขื•ืฉ ืฉื ื™ื” ื‘ืื—ื“ ื‘ื˜ื‘ืช ืœื ื”ื™ื” ื‘ื• ืžืขืžื“ ืฉื”ื™ื” ื‘ื• ื”ืœืœ ื•ืงืจื‘ืŸ ืžื•ืกืฃ ื•ืงืจื‘ืŸ ืขืฆื™ื

The mishna resumes its list. On the twentieth of Av, the descendants of Paแธฅat Moav ben Yehuda; on the twentieth of Elul, the descendants of Adin ben Yehuda; on the first of Tevet, the descendants of Parosh returned to bring wood for a second time; likewise on the first of Tevet, there was no non-priestly watch, as it is Hanukkah, on which hallel is recited, and it is the New Moon, on which an additional offering is sacrificed, and there was also a wood offering.

ื—ืžืฉื” ื“ื‘ืจื™ื ืื™ืจืขื• ืืช ืื‘ื•ืชื™ื ื• ื‘ืฉื‘ืขื” ืขืฉืจ ื‘ืชืžื•ื– ื•ื—ืžืฉื” ื‘ืชืฉืขื” ื‘ืื‘ ื‘ืฉื‘ืขื” ืขืฉืจ ื‘ืชืžื•ื–

The mishna discusses the five major communal fast days. Five calamitous matters occurred to our forefathers on the seventeenth of Tammuz, and five other disasters happened on the Ninth of Av. On the seventeenth of Tammuz

ื ืฉืชื‘ืจื• ื”ืœื•ื—ื•ืช ื•ื‘ื˜ืœ ื”ืชืžื™ื“ ื•ื”ื•ื‘ืงืขื” ื”ืขื™ืจ ื•ืฉืจืฃ ืืคื•ืกื˜ืžื•ืก ืืช ื”ืชื•ืจื” ื•ื”ืขืžื™ื“ ืฆืœื ื‘ื”ื™ื›ืœ

the tablets were broken by Moses when he saw that the Jews had made the golden calf; the daily offering was nullified by the Roman authorities and was never sacrificed again; the city walls of Jerusalem were breached; the general Apostemos publicly burned a Torah scroll; and Manasseh placed an idol in the Sanctuary.

ื‘ืชืฉืขื” ื‘ืื‘ ื ื’ื–ืจ ืขืœ ืื‘ื•ืชื™ื ื• ืฉืœื ื™ื›ื ืกื• ืœืืจืฅ ื•ื—ืจื‘ ื”ื‘ื™ืช ื‘ืจืืฉื•ื ื” ื•ื‘ืฉื ื™ื” ื•ื ืœื›ื“ื” ื‘ื™ืชืจ ื•ื ื—ืจืฉื” ื”ืขื™ืจ

On the Ninth of Av it was decreed upon our ancestors that they would all die in the wilderness and not enter Eretz Yisrael; and the Temple was destroyed the first time, in the days of Nebuchadnezzar, and the second time, by the Romans; and Beitar was captured; and the city of Jerusalem was plowed, as a sign that it would never be rebuilt.

ืžืฉื ื›ื ืก ืื‘ ืžืžืขื˜ื™ืŸ ื‘ืฉืžื—ื” ืฉื‘ืช ืฉื—ืœ ืชืฉืขื” ื‘ืื‘ ืœื”ื™ื•ืช ื‘ืชื•ื›ื” ืืกื•ืจ ืžืœืกืคืจ ื•ืžืœื›ื‘ืก ื•ื‘ื—ืžื™ืฉื™ ืžื•ืชืจื™ืŸ ืžืคื ื™ ื›ื‘ื•ื“ ื”ืฉื‘ืช ืขืจื‘ ืชืฉืขื” ื‘ืื‘ ืœื ื™ืื›ืœ ืื“ื ืฉื ื™ ืชื‘ืฉื™ืœื™ืŸ ืœื ื™ืื›ืœ ื‘ืฉืจ ื•ืœื ื™ืฉืชื” ื™ื™ืŸ ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ืื•ืžืจ ื™ืฉื ื” ืจื‘ื™ ื™ื”ื•ื“ื” ืžื—ื™ื™ื‘ ื‘ื›ืคื™ื™ืช ื”ืžื˜ื” ื•ืœื ื”ื•ื“ื• ืœื• ื—ื›ืžื™ื

Not only does one fast on the Ninth of Av, but from when the month of Av begins, one decreases acts of rejoicing. During the week in which the Ninth of Av occurs, it is prohibited to cut oneโ€™s hair and to launder clothes, but if the Ninth of Av occurs on a Friday, on Thursday these actions are permitted in deference to Shabbat. On the eve of the Ninth of Av a person may not eat two cooked dishes in one meal. Furthermore, one may neither eat meat nor drink wine. Rabban Shimon ben Gamliel says: One must adjust and decrease the amount he eats. Rabbi Yehuda obligates one to overturn the bed and sleep on the floor like one in a state of mourning, but the Rabbis did not agree with him.

ืืžืจ ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ืœื ื”ื™ื• ื™ืžื™ื ื˜ื•ื‘ื™ื ืœื™ืฉืจืืœ ื›ื—ืžืฉื” ืขืฉืจ ื‘ืื‘ ื•ื›ื™ื•ื ื”ื›ืคื•ืจื™ื ืฉื‘ื”ืŸ ื‘ื ื•ืช ื™ืจื•ืฉืœื™ื ื™ื•ืฆืื•ืช ื‘ื›ืœื™ ืœื‘ืŸ ืฉืื•ืœื™ืŸ ืฉืœื ืœื‘ื™ื™ืฉ ืืช ืžื™ ืฉืื™ืŸ ืœื• ื›ืœ ื”ื›ืœื™ื ื˜ืขื•ื ื™ืŸ ื˜ื‘ื™ืœื”

The mishna cites a passage that concludes its discussion of the month of Av, as well as the entire tractate of Taโ€™anit, on a positive note. Rabban Shimon ben Gamliel said: There were no days as joyous for the Jewish people as the fifteenth of Av and as Yom Kippur, as on them the daughters of Jerusalem would go out in white clothes, which each woman borrowed from another. Why were they borrowed? They did this so as not to embarrass one who did not have her own white garments. All the garments that the women borrowed require immersion, as those who previously wore them might have been ritually impure.

ื•ื‘ื ื•ืช ื™ืจื•ืฉืœื™ื ื™ื•ืฆืื•ืช ื•ื—ื•ืœื•ืช ื‘ื›ืจืžื™ื ื•ืžื” ื”ื™ื• ืื•ืžืจื•ืช ื‘ื—ื•ืจ ืฉื ื ื ืขื™ื ื™ืš ื•ืจืื” ืžื” ืืชื” ื‘ื•ืจืจ ืœืš ืืœ ืชืชืŸ ืขื™ื ื™ืš ื‘ื ื•ื™ ืชืŸ ืขื™ื ื™ืš ื‘ืžืฉืคื—ื” ืฉืงืจ ื”ื—ืŸ ื•ื”ื‘ืœ ื”ื™ืคื™ ืืฉื” ื™ืจืืช ื”ืณ ื”ื™ื ืชืชื”ืœืœ ื•ืื•ืžืจ ืชื ื• ืœื” ืžืคืจื™ ื™ื“ื™ื” ื•ื™ื”ืœืœื•ื” ื‘ืฉืขืจื™ื ืžืขืฉื™ื”

And the daughters of Jerusalem would go out and dance in the vineyards. And what would they say? Young man, please lift up your eyes and see what you choose for yourself for a wife. Do not set your eyes toward beauty, but set your eyes toward a good family, as the verse states: โ€œGrace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praisedโ€ (Proverbs 31:30), and it further says: โ€œGive her the fruit of her hands, and let her works praise her in the gatesโ€ (Proverbs 31:31).

ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ืฆืื™ื ื” ื•ืจืื™ื ื” ื‘ื ื•ืช ืฆื™ื•ืŸ ื‘ืžืœืš ืฉืœืžื” ื‘ืขื˜ืจื” ืฉืขื˜ืจื” ืœื• ืืžื• ื‘ื™ื•ื ื—ืชื ืชื• ื•ื‘ื™ื•ื ืฉืžื—ืช ืœื‘ื• ื‘ื™ื•ื ื—ืชื ืชื• ื–ื” ืžืชืŸ ืชื•ืจื” ื•ื‘ื™ื•ื ืฉืžื—ืช ืœื‘ื• ื–ื” ื‘ื ื™ืŸ ื‘ื™ืช ื”ืžืงื“ืฉ ืฉื™ื‘ื ื” ื‘ืžื”ืจื” ื‘ื™ืžื™ื ื•

And similarly, it says in another verse: โ€œGo forth, daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his wedding, and on the day of the gladness of his heartโ€ (Song of Songs 3:11). This verse is explained as an allusion to special days: โ€œOn the day of his weddingโ€; this is the giving of the Torah through the second set of tablets on Yom Kippur. The name King Solomon in this context, which also means king of peace, is interpreted as a reference to God. โ€œAnd on the day of the gladness of his heartโ€; this is the building of the Temple, may it be rebuilt speedily in our days.

ื’ืžืณ ื‘ืฉืœืฉื” ืคืจืงื™ื ื‘ืฉื ื” ื›ื”ื ื™ื ื ื•ืฉืื™ืŸ ืืช ื›ืคื™ื”ื ื›ื•ืณ ืชืขื ื™ื•ืช ื•ืžืขืžื“ื•ืช ืžื™ ืื™ื›ื ืžื•ืกืฃ ื—ืกื•ืจื™ ืžื™ื—ืกืจื ื•ื”ื›ื™ ืงืชื ื™ ื‘ืฉืœืฉื” ืคืจืงื™ื ื›ื”ื ื™ื ื ื•ืฉืื™ืŸ ืืช ื›ืคื™ื”ืŸ ื›ืœ ื–ืžืŸ ืฉืžืชืคืœืœื™ืŸ ื•ื™ืฉ ืžื”ืŸ ืืจื‘ืขื” ืคืขืžื™ื ื‘ื™ื•ื ืฉื—ืจื™ืช ื•ืžื•ืกืฃ ืžื ื—ื” ื•ื ืขื™ืœืช ืฉืขืจื™ื ื•ืืœื• ื”ืŸ ืฉืœืฉื” ืคืจืงื™ื ืชืขื ื™ื•ืช ื•ืžืขืžื“ื•ืช ื•ื™ื•ื ื”ื›ืคื•ืจื™ื

GEMARA: The mishna taught: At three times in the year priests raise their hands to recite the Priestly Benediction four times in a single day: On communal fasts, non-priestly watches, and Yom Kippur. The Gemara asks: How do they recite the Priestly Benediction four times on these days? Do fast days and gatherings of non-priestly watches have an additional prayer? The Gemara explains that the mishna is incomplete and is teaching the following: At three times in the year priests raise their hands each time they pray, and on some of these they bless four times a day, in the morning prayer, in the additional prayer, in the afternoon prayer, and in the closing of the gates, i.e., the neโ€™ila prayer. And these are the three times: Communal fasts, non-priestly watches, and Yom Kippur.

ืืžืจ ืจื‘ ื ื—ืžืŸ ืืžืจ ืจื‘ื” ื‘ืจ ืื‘ื•ื” ื–ื• ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืื‘ืœ ื—ื›ืžื™ื ืื•ืžืจื™ื ืฉื—ืจื™ืช ื•ืžื•ืกืฃ ื™ืฉ ื‘ื”ืŸ ื ืฉื™ืืช ื›ืคื™ื ืžื ื—ื” ื•ื ืขื™ืœื” ืื™ืŸ ื‘ื”ืŸ ื ืฉื™ืืช ื›ืคื™ื

Rav Naแธฅman said that Rabba bar Avuh said: This mishna is the statement of Rabbi Meir. However, the Rabbis say: The morning prayer and the additional prayer have the Priestly Benediction of the raising of the hands, whereas the afternoon prayer and the closing prayer [neโ€™ila] do not have the raising of the hands.

ืžืืŸ ื—ื›ืžื™ื ืจื‘ื™ ื™ื”ื•ื“ื” ื”ื™ื ื“ืชื ื™ื ืฉื—ืจื™ืช ื•ืžื•ืกืฃ ืžื ื—ื” ื•ื ืขื™ืœื” ื›ื•ืœืŸ ื™ืฉ ื‘ื”ืŸ ื ืฉื™ืืช ื›ืคื™ื ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืฉื—ืจื™ืช ื•ืžื•ืกืฃ ื™ืฉ ื‘ื”ืŸ ื ืฉื™ืืช ื›ืคื™ื ืžื ื—ื” ื•ื ืขื™ืœื” ืื™ืŸ ื‘ื”ืŸ ื ืฉื™ืืช ื›ืคื™ื ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ื ืขื™ืœื” ื™ืฉ ื‘ื” ื ืฉื™ืืช ื›ืคื™ื ืžื ื—ื” ืื™ืŸ ื‘ื” ื ืฉื™ืืช ื›ืคื™ื

The Gemara asks: Who are these Rabbis, who disagree with Rabbi Meir? It is the opinion of Rabbi Yehuda, as it is taught in a baraita: The morning prayer, the additional prayer, the afternoon prayer, and neโ€™ila all have the Priestly Benediction of the raising of the hands. This is the statement of Rabbi Meir. Rabbi Yehuda says: The morning prayer and the additional prayer have the raising of the hands, whereas the afternoon prayer and neโ€™ila do not have the raising of the hands. Rabbi Yosei says: Neโ€™ila has the raising of the hands; the afternoon prayer does not have the raising of the hands.

ื‘ืžืื™ ืงืžื™ืคืœื’ื™ ืจื‘ื™ ืžืื™ืจ ืกื‘ืจ ื›ืœ ื™ื•ืžื ื˜ืขืžื ืžืื™ ืœื ืคืจืฉื™ ื›ื”ื ื™ ื™ื“ื™ื™ื”ื• ื‘ืžื ื—ืชื ืžืฉื•ื ืฉื›ืจื•ืช ื”ืื™ื“ื ื ืœื™ื›ื ืฉื›ืจื•ืช

The Gemara asks: With regard to what principle do they disagree? Rabbi Meir maintains: What is the reason that priests do not spread their hands to bless the people every day in the afternoon prayer? It is due to potential drunkenness, as people occasionally become intoxicated during their lunch, and it is prohibited for an inebriated priest to bless. However, now, on a fast day, there is no concern about drunkenness, and therefore the priests may recite the Priestly Benediction even in the afternoon prayer.

ืจื‘ื™ ื™ื”ื•ื“ื” ืกื‘ืจ ืฉื—ืจื™ืช ื•ืžื•ืกืฃ ื“ื›ืœ ื™ื•ืžื ืœื ืฉื›ื™ื— ืฉื›ืจื•ืช ืœื ื’ื–ืจื• ื‘ื”ื• ืจื‘ื ืŸ ืžื ื—ื” ื•ื ืขื™ืœื” ื“ื›ืœ ื™ื•ืžื ืฉื›ื™ื—ื ืฉื›ืจื•ืช ื’ื–ืจื• ื‘ื”ื• ืจื‘ื ืŸ

Conversely, Rabbi Yehuda maintains that with regard to the morning prayer and the additional prayer, when drunkenness is not common on every ordinary day, the Sages did not issue a decree that the Priestly Benediction be omitted during them. However, with regard to the afternoon prayer and neโ€™ila, when drunkenness is common on every day, the Sages issued a decree that the Priestly Benediction should not be recited during them, despite the fact that intoxication is not a concern on a fast day.

ืจื‘ื™ ื™ื•ืกื™ ืกื‘ืจ ืžื ื—ื” ื“ืื™ืชื” ื‘ื›ืœ ื™ื•ืžื ื’ื–ืจื• ื‘ื” ืจื‘ื ืŸ ื ืขื™ืœื” ื“ืœื™ืชื” ื‘ื›ืœ ื™ื•ืžื ืœื ื’ื–ืจื• ื‘ื” ืจื‘ื ืŸ

Finally, Rabbi Yosei maintains that with regard to the afternoon prayer, which is recited every day, the Sages issued a decree concerning it, whereas with regard to neโ€™ila, which is not recited every day, the Sages did not issue and apply their decree to it, as there is no concern that people might become confused between neโ€™ila and an afternoon prayer of a regular weekday.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื”ืœื›ื” ื›ืจื‘ื™ ืžืื™ืจ ื•ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ื ื”ื’ื• ื”ืขื ื›ืจื‘ื™ ืžืื™ืจ ื•ืจื‘ื ืืžืจ ืžื ื”ื’ ื›ืจื‘ื™ ืžืื™ืจ

Rav Yehuda said that Rav said: The halakha is in accordance with the opinion of Rabbi Meir. And Rabbi Yoแธฅanan said: The people act in accordance with the opinion of Rabbi Meir. And Rava said: The custom is in accordance with the opinion of Rabbi Meir.

ืžืืŸ ื“ืืžืจ ื”ืœื›ื” ื›ืจื‘ื™ ืžืื™ืจ ื“ืจืฉื™ื ืŸ ืœื” ื‘ืคื™ืจืงื ืžืืŸ ื“ืืžืจ ืžื ื”ื’ ืžื™ื“ืจืฉ ืœื ื“ืจืฉื™ื ืŸ ืื•ืจื•ื™ื™ ืžื•ืจื™ื ืŸ ื•ืžืืŸ ื“ืืžืจ ื ื”ื’ื• ืื•ืจื•ื™ื™ ืœื ืžื•ืจื™ื ืŸ ื•ืื™ ืขื‘ื™ื“ ืขื‘ื™ื“ ื•ืœื ืžื”ื“ืจื™ื ืŸ ืœื™ื”

The Gemara clarifies these statements. The one who said that the halakha is in accordance with the opinion of Rabbi Meir means that this ruling is taught in the public lectures on Shabbat. The one who said that the custom is in accordance with the opinion of Rabbi Meir means that one does not teach this in public, but if someone comes to ask for a practical ruling, one instructs them in private that this is the halakha. And the one who said that the people act in accordance with the opinion of Rabbi Meir means that one does not even instruct someone that this is the halakha, but if he acts in accordance with Rabbi Meir, he has acted in a valid manner and we do not require him to return and recite the prayer again.

ื•ืจื‘ ื ื—ืžืŸ ืืžืจ ื”ืœื›ื” ื›ืจื‘ื™ ื™ื•ืกื™ ื•ื”ืœื›ื” ื›ืจื‘ื™ ื™ื•ืกื™ ื•ื”ืื™ื“ื ื ืžืื™ ื˜ืขืžื ืคืจืฉื™ ื›ื”ื ื™ ื™ื“ื™ื™ื”ื• ื‘ืžื ื—ืชื ื“ืชืขื ื™ืชื ื›ื™ื•ืŸ ื“ื‘ืกืžื•ืš ืœืฉืงื™ืขืช ื”ื—ืžื” ืงื ืคืจืฉื™ ื›ืชืคื™ืœืช ื ืขื™ืœื” ื“ืžื™ื

And Rav Naแธฅman said that the halakha is in accordance with the opinion of Rabbi Yosei. The Gemara concludes: And indeed, the halakha is in accordance with the opinion of Rabbi Yosei. The Gemara asks: And nowadays, what is the reason that priests spread their hands to bless the people in the afternoon prayer of a fast? The Gemara explains: Since they spread their hands near sunset, it is considered like neโ€™ila, and therefore the decree of the Sages does not apply.

ื“ื›ื•ืœื™ ืขืœืžื ืžื™ื”ืช ืฉื›ื•ืจ ืืกื•ืจ ื‘ื ืฉื™ืืช ื›ืคื™ื ืžื ื”ื ื™ ืžื™ืœื™ ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ืžืฉื•ื ื‘ืจ ืงืคืจื ืœืžื” ื ืกืžื›ื” ืคืจืฉืช ื›ื”ืŸ ืžื‘ืจืš ืœืคืจืฉืช ื ื–ื™ืจ ืœื•ืžืจ ืžื” ื ื–ื™ืจ ืืกื•ืจ ื‘ื™ื™ืŸ ืืฃ ื›ื”ืŸ ืžื‘ืจืš ืืกื•ืจ ื‘ื™ื™ืŸ

In any event, based on the above, everyone agrees that it is prohibited for a drunken priest to raise his hands and recite the Priestly Benediction. The Gemara asks: From where are these matters derived? Rabbi Yehoshua ben Levi said in the name of bar Kappara: Why is the portion of the priest who recites the benediction (see Numbers 6:22โ€“27) juxtaposed with the portion of the nazirite (see Numbers 6:1โ€“21)? They are juxtaposed to say that just as it is prohibited for a nazirite to drink wine, so too, it is prohibited for a priest who recites the benediction to drink wine.

ืžืชืงื™ืฃ ืœื” ืื‘ื•ื” ื“ืจื‘ื™ ื–ื™ืจื ื•ืืžืจื™ ืœื” ืื•ืฉืขื™ื ื‘ืจ ื–ื‘ื“ื ืื™ ืžื” ื ื–ื™ืจ ืืกื•ืจ ื‘ื—ืจืฆืŸ ืืฃ ื›ื”ืŸ ืžื‘ืจืš ืืกื•ืจ ื‘ื—ืจืฆืŸ ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืืžืจ ืงืจื ืœืฉืจืชื• ื•ืœื‘ืจืš ื‘ืฉืžื• ืžื” ืžืฉืจืช ืžื•ืชืจ ื‘ื—ืจืฆืŸ ืืฃ ื›ื”ืŸ ืžื‘ืจืš ืžื•ืชืจ ื‘ื—ืจืฆืŸ

Rabbi Zeiraโ€™s father, and some say it was Oshaya bar Zavda, strongly objects to this explanation. If you wish to compare these two cases, you can argue as follows: Just as it is prohibited for a nazirite to eat grape pits, as he may not partake of any of the products of a grapevine, so too, it should be prohibited for a priest who recites the benediction to eat grape pits. Certainly a priest is not barred from raising his hands after eating a few grape pits. Rather, Rabbi Yitzแธฅak said that the verse states: โ€œTo minister to Him and to bless in His nameโ€ (Deuteronomy 10:8). Just as it is permitted for a priest who ministers to God in the Temple to partake of grape pits, so too, it is permitted for a priest who recites the benediction to partake of grape pits.

  • 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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Taanit 26

The William Davidson Talmud | Powered by Sefaria

Taanit 26

ืืœื ืขืœ ื ืคืฉ ืฉื‘ืขื” ื•ื›ืจืก ืžืœืื” ืื™ื ื™ ื•ื”ื ืจื‘ ืคืคื ืื™ืงืœืข ืœื‘ื™ ื›ื ื™ืฉืชื ื“ืื‘ื™ ื’ื•ื‘ืจ ื•ื’ื–ืจ ืชืขื ื™ืช ื•ื™ืจื“ื• ืœื”ื ื’ืฉืžื™ื ืขื“ ื—ืฆื•ืช ื•ืืžืจ ื”ืœืœ ื•ืื—ืจ ื›ืš ืื›ืœื• ื•ืฉืชื• ืฉืื ื™ ื‘ื ื™ ืžื—ื•ื–ื ื“ืฉื›ื™ื—ื™ ื‘ื”ื• ืฉื›ืจื•ืช

only on a satisfied soul and a full stomach. Consequently, it is preferable to return home to eat and drink so as to recite hallel in the proper frame of mind. The Gemara asks: Is that so? But Rav Pappa happened to come to the synagogue of Avi Govar in Meแธฅoza, and he decreed a fast, and rain fell for them before midday, and yet he recited hallel immediately, and only afterward they ate and drank. The Gemara explains: The inhabitants of the city of Meแธฅoza are different, as drunkenness is common among them. Had Rav Pappa told them to go home to eat and drink, they would have become drunk and been unable to pray.

ื”ื“ืจืŸ ืขืœืš ืกื“ืจ ืชืขื ื™ื•ืช ืืœื•

 

ืžืชื ื™ืณ ื‘ืฉืœืฉื” ืคืจืงื™ื ื‘ืฉื ื” ื›ื”ื ื™ื ื ื•ืฉืื™ืŸ ืืช ื›ืคื™ื”ืŸ ืืจื‘ืข ืคืขืžื™ื ื‘ื™ื•ื ื‘ืฉื—ืจื™ืช ื‘ืžื•ืกืฃ ื‘ืžื ื—ื” ื•ื‘ื ืขื™ืœืช ืฉืขืจื™ื ื‘ืชืขื ื™ื•ืช ื•ื‘ืžืขืžื“ื•ืช ื•ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื

MISHNA: At three times in the year priests raise their hands to recite the Priestly Benediction four times in a single day, in the morning prayer, in the additional prayer, in the afternoon prayer, and in the evening in the closing of the gates, i.e., the neโ€™ila prayer. And these are the three times: During communal fasts held due to lack of rain, on which the closing prayer is recited; and during non-priestly watches [maโ€™amadot], when the Israelite members of the guard parallel to the priestly watch come and read the act of Creation from the Torah, as explained below; and on Yom Kippur.

ืืœื• ื”ืŸ ืžืขืžื“ื•ืช ืœืคื™ ืฉื ืืžืจ ืฆื• ืืช ื‘ื ื™ ื™ืฉืจืืœ ืืช ืงืจื‘ื ื™ ืœื—ืžื™ ื•ื›ื™ ื”ื™ืืš ืงืจื‘ื ื• ืฉืœ ืื“ื ืงืจื‘ ื•ื”ื•ื ืื™ื ื• ืขื•ืžื“ ืขืœ ื’ื‘ื™ื•

These are the non-priestly watches: Since it is stated: โ€œCommand the children of Israel and say to them: My offering of food, which is presented to Me made by a fire, of a sweet savor to Me, you shall guard the sacrifice to Me in its due seasonโ€ (Numbers 28:2), this verse teaches that the daily offering was a communal obligation that applied to every member of the Jewish people. The mishna asks: But how can a personโ€™s offering be sacrificed when he is not standing next to it?

ื”ืชืงื™ื ื• ื ื‘ื™ืื™ื ื”ืจืืฉื•ื ื™ื ืขืฉืจื™ื ื•ืืจื‘ืขื” ืžืฉืžืจื•ืช ืขืœ ื›ืœ ืžืฉืžืจ ื•ืžืฉืžืจ ื”ื™ื” ืžืขืžื“ ื‘ื™ืจื•ืฉืœื™ื ืฉืœ ื›ื”ื ื™ื ืฉืœ ืœื•ื™ื ื•ืฉืœ ื™ืฉืจืืœื™ื

The mishna explains: Since it is impossible for the entire nation to be present in Jerusalem when the daily offering is brought, the early prophets, Samuel and David, instituted the division of the priests into twenty-four priestly watches, each of which served for approximately one week, twice per year. For each and every priestly watch there was a corresponding non-priestly watch in Jerusalem of priests, Levites, and Israelites who would stand by the communal offerings for that day to represent the community.

ื”ื’ื™ืข ื–ืžืŸ ื”ืžืฉืžืจ ืœืขืœื•ืช ื›ื”ื ื™ื ื•ืœื•ื™ื ืขื•ืœื™ื ืœื™ืจื•ืฉืœื™ื ื•ื™ืฉืจืืœ ืฉื‘ืื•ืชื• ืžืฉืžืจ ืžืชื›ื ืกื™ืŸ ืœืขืจื™ื”ืŸ ื•ืงื•ืจืื™ืŸ ื‘ืžืขืฉื” ื‘ืจืืฉื™ืช ื•ืื ืฉื™ ื”ืžืขืžื“ ื”ื™ื• ืžืชืขื ื™ืŸ ืืจื‘ืขื” ื™ืžื™ื ื‘ืฉื‘ื•ืข ืžื™ื•ื ืฉื ื™ ื•ืขื“ ื™ื•ื ื—ืžื™ืฉื™ ื•ืœื ื”ื™ื• ืžืชืขื ื™ืŸ ืขืจื‘ ืฉื‘ืช ืžืคื ื™ ื›ื‘ื•ื“ ื”ืฉื‘ืช ื•ืœื ื‘ืื—ื“ ื‘ืฉื‘ืช ื›ื“ื™ ืฉืœื ื™ืฆืื• ืžืžื ื•ื—ื” ื•ืขื•ื ื’ ืœื™ื’ื™ืขื” ื•ืชืขื ื™ืช ื•ื™ืžื•ืชื•

When the time arrived for the members of a certain priestly watch to ascend, the priests and Levites of that watch would ascend to Jerusalem to perform the Temple service. And as for the Israelites assigned to that priestly watch, some of them went up to Jerusalem, while the rest of them assembled in their towns and read the act of Creation. And the members of the non-priestly watch, who represented the entire community that week, would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, as they did not wish to start Shabbat while fasting. And they did not fast on Sunday, so as not to go from rest and delight immediately to exertion and fasting, and run the risk that they might die as a result of the abrupt change.

ื‘ื™ื•ื ื”ืจืืฉื•ืŸ ื‘ืจืืฉื™ืช ื•ื™ื”ื™ ืจืงื™ืข ื‘ืฉื ื™ ื™ื”ื™ ืจืงื™ืข ื•ื™ืงื•ื• ื”ืžื™ื ื‘ืฉืœื™ืฉื™ ื™ืงื•ื• ื”ืžื™ื ื•ื™ื”ื™ ืžืืจืช ื‘ืจื‘ื™ืขื™ ื™ื”ื™ ืžืืจืช ื•ื™ืฉืจืฆื• ื”ืžื™ื ื‘ื—ืžื™ืฉื™ ื™ืฉืจืฆื• ื”ืžื™ื ื•ืชื•ืฆื ื”ืืจืฅ ื‘ืฉืฉื™ ืชื•ืฆื ื”ืืจืฅ ื•ื™ื›ืœื• ื”ืฉืžื™ื

Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: โ€œIn the beginningโ€ and โ€œLet there be a firmamentโ€ (Genesis 1:1โ€“8). On Monday they would read: โ€œLet there be a firmamentโ€ and โ€œLet the waters be gatheredโ€ (Genesis 1:9โ€“13). On Tuesday they would read: โ€œLet the waters be gatheredโ€ and โ€œLet there be lightsโ€ (Genesis 1:14โ€“19). On Wednesday: โ€œLet there be lightsโ€ and โ€œLet the waters swarmโ€ (Genesis 1:20โ€“23). On Thursday: โ€œLet the waters swarmโ€ and โ€œLet the earth bring forthโ€ (Genesis 1:24โ€“31). On Friday: โ€œLet the earth bring forthโ€ and โ€œAnd the heaven and the earth were finishedโ€ (Genesis 2:1โ€“3).

ืคืจืฉื” ื’ื“ื•ืœื” ืงื•ืจื™ืŸ ืื•ืชื” ื‘ืฉื ื™ื ื•ื”ืงื˜ื ื” ื‘ื™ื—ื™ื“ ื‘ืฉื—ืจื™ืช ื•ื‘ืžื•ืกืฃ ื•ื‘ืžื ื—ื” ื ื›ื ืกื™ืŸ ื•ืงื•ืจื™ืŸ ืขืœ ืคื™ื”ืŸ ื›ืงื•ืจื™ืŸ ืืช ืฉืžืข ืขืจื‘ ืฉื‘ืช ื‘ืžื ื—ื” ืœื ื”ื™ื• ื ื›ื ืกื™ืŸ ืžืคื ื™ ื›ื‘ื•ื“ ื”ืฉื‘ืช

A long passage, consisting of six verses or more, is read by two people, and a short passage is read by one, as one cannot read fewer than three verses from the Torah together. They read from the Torah in the morning prayer and in the additional prayer. In the afternoon prayer the members of the non-priestly watch enter the synagogue and read the daily portion by heart, just as one recites Shema every day. On Shabbat eve at the afternoon prayer, they would not enter the synagogue for the communal Torah readings, in deference to Shabbat.

ื›ืœ ื™ื•ื ืฉื™ืฉ ื‘ื• ื”ืœืœ ืื™ืŸ ืžืขืžื“ ื‘ืฉื—ืจื™ืช ืงืจื‘ืŸ ืžื•ืกืฃ ืื™ืŸ ื‘ื ืขื™ืœื” ืงืจื‘ืŸ ืขืฆื™ื ืื™ืŸ ื‘ืžื ื—ื” ื“ื‘ืจื™ ืจื‘ื™ ืขืงื™ื‘ื

The mishna states a principle: On any day that has the recitation of hallel, but on which the additional offering was not sacrificed, e.g., Hanukkah, there is no reading of the Torah by the non-priestly watch in the morning prayer. On days that have both hallel and an additional offering, such as Festivals, the non-priestly watch would also not read from the Torah at the closing prayer. When a wood offering was brought, as explained below, there was no non-priestly watch in the afternoon prayer. This is the statement of Rabbi Akiva.

ืืžืจ ืœื• ื‘ืŸ ืขื–ืื™ ื›ืš ื”ื™ื” ืจื‘ื™ ื™ื”ื•ืฉืข ืฉื•ื ื” ืงืจื‘ืŸ ืžื•ืกืฃ ืื™ืŸ ื‘ืžื ื—ื” ืงืจื‘ืŸ ืขืฆื™ื ืื™ืŸ ื‘ื ืขื™ืœื” ื—ื–ืจ ืจื‘ื™ ืขืงื™ื‘ื ืœื”ื™ื•ืช ืฉื•ื ื” ื›ื‘ืŸ ืขื–ืื™

Ben Azzai said to Rabbi Akiva that this is how Rabbi Yehoshua would teach this halakha: On days when an additional offering was sacrificed, there was no non-priestly watch in the afternoon prayer. When a wood offering was brought, there was no non-priestly watch in the closing prayer. Upon hearing this, Rabbi Akiva retracted his ruling and began to teach in accordance with the opinion of ben Azzai.

ื–ืžืŸ ืขืฆื™ ื›ื”ื ื™ื ื•ื”ืขื ืชืฉืขื” ื‘ืื—ื“ ื‘ื ื™ืกืŸ ื‘ื ื™ ืืจื— ื‘ืŸ ื™ื”ื•ื“ื” ื‘ืขืฉืจื™ื ื‘ืชืžื•ื– ื‘ื ื™ ื“ื•ื“ ื‘ืŸ ื™ื”ื•ื“ื” ื‘ื—ืžืฉื” ื‘ืื‘ ื‘ื ื™ ืคืจืขื•ืฉ ื‘ืŸ ื™ื”ื•ื“ื” ื‘ืฉื‘ืขื” ื‘ื• ื‘ื ื™ ื™ื•ื ื“ื‘ ื‘ืŸ ืจื›ื‘ ื‘ืขืฉืจื” ื‘ื• ื‘ื ื™ ืกื ืื” ื‘ืŸ ื‘ื ื™ืžื™ืŸ ื‘ื—ืžืฉื” ืขืฉืจ ื‘ื• ื‘ื ื™ ื–ืชื•ื ื‘ืŸ ื™ื”ื•ื“ื”

The mishna details the times for the wood offering of priests and the people. These were private holidays specific to certain families, on which their members would volunteer a wood offering for the altar. There were nine such days and families: On the first of Nisan, the descendants of Araแธฅ ben Yehuda; on the twentieth of Tammuz, the descendants of David ben Yehuda; on the fifth of Av, the descendants of Parosh ben Yehuda; on the seventh of Av, the descendants of Jonadab ben Rechab; on the tenth of Av, the descendants of Senaโ€™a ben Binyamin; on the fifteenth of Av, the descendants of Zattu ben Yehuda.

ื•ืขืžื”ื ื›ื”ื ื™ื ื•ืœื•ื™ื ื•ื›ืœ ืžื™ ืฉื˜ืขื” ื‘ืฉื‘ื˜ื• ื•ื‘ื ื™ ื’ื•ื ื‘ื™ ืขืœื™ ื•ื‘ื ื™ ืงื•ืฆืขื™ ืงืฆื™ืขื•ืช

And included with this group of Zattu ben Yehudaโ€™s descendants were other priests; and Levites; and anyone who erred with regard to his tribe, i.e., Israelites who did not know which tribe they were from, and the descendants of those who deceived the authorities with a pestle; and the descendants of those who packed dried figs. These last groups and their descriptions are explained in the Gemara.

ื‘ืขืฉืจื™ื ื‘ื• ื‘ื ื™ ืคื—ืช ืžื•ืื‘ ื‘ืŸ ื™ื”ื•ื“ื” ื‘ืขืฉืจื™ื ื‘ืืœื•ืœ ื‘ื ื™ ืขื“ื™ืŸ ื‘ืŸ ื™ื”ื•ื“ื” ื‘ืื—ื“ ื‘ื˜ื‘ืช ืฉื‘ื• ื‘ื ื™ ืคืจืขื•ืฉ ืฉื ื™ื” ื‘ืื—ื“ ื‘ื˜ื‘ืช ืœื ื”ื™ื” ื‘ื• ืžืขืžื“ ืฉื”ื™ื” ื‘ื• ื”ืœืœ ื•ืงืจื‘ืŸ ืžื•ืกืฃ ื•ืงืจื‘ืŸ ืขืฆื™ื

The mishna resumes its list. On the twentieth of Av, the descendants of Paแธฅat Moav ben Yehuda; on the twentieth of Elul, the descendants of Adin ben Yehuda; on the first of Tevet, the descendants of Parosh returned to bring wood for a second time; likewise on the first of Tevet, there was no non-priestly watch, as it is Hanukkah, on which hallel is recited, and it is the New Moon, on which an additional offering is sacrificed, and there was also a wood offering.

ื—ืžืฉื” ื“ื‘ืจื™ื ืื™ืจืขื• ืืช ืื‘ื•ืชื™ื ื• ื‘ืฉื‘ืขื” ืขืฉืจ ื‘ืชืžื•ื– ื•ื—ืžืฉื” ื‘ืชืฉืขื” ื‘ืื‘ ื‘ืฉื‘ืขื” ืขืฉืจ ื‘ืชืžื•ื–

The mishna discusses the five major communal fast days. Five calamitous matters occurred to our forefathers on the seventeenth of Tammuz, and five other disasters happened on the Ninth of Av. On the seventeenth of Tammuz

ื ืฉืชื‘ืจื• ื”ืœื•ื—ื•ืช ื•ื‘ื˜ืœ ื”ืชืžื™ื“ ื•ื”ื•ื‘ืงืขื” ื”ืขื™ืจ ื•ืฉืจืฃ ืืคื•ืกื˜ืžื•ืก ืืช ื”ืชื•ืจื” ื•ื”ืขืžื™ื“ ืฆืœื ื‘ื”ื™ื›ืœ

the tablets were broken by Moses when he saw that the Jews had made the golden calf; the daily offering was nullified by the Roman authorities and was never sacrificed again; the city walls of Jerusalem were breached; the general Apostemos publicly burned a Torah scroll; and Manasseh placed an idol in the Sanctuary.

ื‘ืชืฉืขื” ื‘ืื‘ ื ื’ื–ืจ ืขืœ ืื‘ื•ืชื™ื ื• ืฉืœื ื™ื›ื ืกื• ืœืืจืฅ ื•ื—ืจื‘ ื”ื‘ื™ืช ื‘ืจืืฉื•ื ื” ื•ื‘ืฉื ื™ื” ื•ื ืœื›ื“ื” ื‘ื™ืชืจ ื•ื ื—ืจืฉื” ื”ืขื™ืจ

On the Ninth of Av it was decreed upon our ancestors that they would all die in the wilderness and not enter Eretz Yisrael; and the Temple was destroyed the first time, in the days of Nebuchadnezzar, and the second time, by the Romans; and Beitar was captured; and the city of Jerusalem was plowed, as a sign that it would never be rebuilt.

ืžืฉื ื›ื ืก ืื‘ ืžืžืขื˜ื™ืŸ ื‘ืฉืžื—ื” ืฉื‘ืช ืฉื—ืœ ืชืฉืขื” ื‘ืื‘ ืœื”ื™ื•ืช ื‘ืชื•ื›ื” ืืกื•ืจ ืžืœืกืคืจ ื•ืžืœื›ื‘ืก ื•ื‘ื—ืžื™ืฉื™ ืžื•ืชืจื™ืŸ ืžืคื ื™ ื›ื‘ื•ื“ ื”ืฉื‘ืช ืขืจื‘ ืชืฉืขื” ื‘ืื‘ ืœื ื™ืื›ืœ ืื“ื ืฉื ื™ ืชื‘ืฉื™ืœื™ืŸ ืœื ื™ืื›ืœ ื‘ืฉืจ ื•ืœื ื™ืฉืชื” ื™ื™ืŸ ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ืื•ืžืจ ื™ืฉื ื” ืจื‘ื™ ื™ื”ื•ื“ื” ืžื—ื™ื™ื‘ ื‘ื›ืคื™ื™ืช ื”ืžื˜ื” ื•ืœื ื”ื•ื“ื• ืœื• ื—ื›ืžื™ื

Not only does one fast on the Ninth of Av, but from when the month of Av begins, one decreases acts of rejoicing. During the week in which the Ninth of Av occurs, it is prohibited to cut oneโ€™s hair and to launder clothes, but if the Ninth of Av occurs on a Friday, on Thursday these actions are permitted in deference to Shabbat. On the eve of the Ninth of Av a person may not eat two cooked dishes in one meal. Furthermore, one may neither eat meat nor drink wine. Rabban Shimon ben Gamliel says: One must adjust and decrease the amount he eats. Rabbi Yehuda obligates one to overturn the bed and sleep on the floor like one in a state of mourning, but the Rabbis did not agree with him.

ืืžืจ ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ืœื ื”ื™ื• ื™ืžื™ื ื˜ื•ื‘ื™ื ืœื™ืฉืจืืœ ื›ื—ืžืฉื” ืขืฉืจ ื‘ืื‘ ื•ื›ื™ื•ื ื”ื›ืคื•ืจื™ื ืฉื‘ื”ืŸ ื‘ื ื•ืช ื™ืจื•ืฉืœื™ื ื™ื•ืฆืื•ืช ื‘ื›ืœื™ ืœื‘ืŸ ืฉืื•ืœื™ืŸ ืฉืœื ืœื‘ื™ื™ืฉ ืืช ืžื™ ืฉืื™ืŸ ืœื• ื›ืœ ื”ื›ืœื™ื ื˜ืขื•ื ื™ืŸ ื˜ื‘ื™ืœื”

The mishna cites a passage that concludes its discussion of the month of Av, as well as the entire tractate of Taโ€™anit, on a positive note. Rabban Shimon ben Gamliel said: There were no days as joyous for the Jewish people as the fifteenth of Av and as Yom Kippur, as on them the daughters of Jerusalem would go out in white clothes, which each woman borrowed from another. Why were they borrowed? They did this so as not to embarrass one who did not have her own white garments. All the garments that the women borrowed require immersion, as those who previously wore them might have been ritually impure.

ื•ื‘ื ื•ืช ื™ืจื•ืฉืœื™ื ื™ื•ืฆืื•ืช ื•ื—ื•ืœื•ืช ื‘ื›ืจืžื™ื ื•ืžื” ื”ื™ื• ืื•ืžืจื•ืช ื‘ื—ื•ืจ ืฉื ื ื ืขื™ื ื™ืš ื•ืจืื” ืžื” ืืชื” ื‘ื•ืจืจ ืœืš ืืœ ืชืชืŸ ืขื™ื ื™ืš ื‘ื ื•ื™ ืชืŸ ืขื™ื ื™ืš ื‘ืžืฉืคื—ื” ืฉืงืจ ื”ื—ืŸ ื•ื”ื‘ืœ ื”ื™ืคื™ ืืฉื” ื™ืจืืช ื”ืณ ื”ื™ื ืชืชื”ืœืœ ื•ืื•ืžืจ ืชื ื• ืœื” ืžืคืจื™ ื™ื“ื™ื” ื•ื™ื”ืœืœื•ื” ื‘ืฉืขืจื™ื ืžืขืฉื™ื”

And the daughters of Jerusalem would go out and dance in the vineyards. And what would they say? Young man, please lift up your eyes and see what you choose for yourself for a wife. Do not set your eyes toward beauty, but set your eyes toward a good family, as the verse states: โ€œGrace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praisedโ€ (Proverbs 31:30), and it further says: โ€œGive her the fruit of her hands, and let her works praise her in the gatesโ€ (Proverbs 31:31).

ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ืฆืื™ื ื” ื•ืจืื™ื ื” ื‘ื ื•ืช ืฆื™ื•ืŸ ื‘ืžืœืš ืฉืœืžื” ื‘ืขื˜ืจื” ืฉืขื˜ืจื” ืœื• ืืžื• ื‘ื™ื•ื ื—ืชื ืชื• ื•ื‘ื™ื•ื ืฉืžื—ืช ืœื‘ื• ื‘ื™ื•ื ื—ืชื ืชื• ื–ื” ืžืชืŸ ืชื•ืจื” ื•ื‘ื™ื•ื ืฉืžื—ืช ืœื‘ื• ื–ื” ื‘ื ื™ืŸ ื‘ื™ืช ื”ืžืงื“ืฉ ืฉื™ื‘ื ื” ื‘ืžื”ืจื” ื‘ื™ืžื™ื ื•

And similarly, it says in another verse: โ€œGo forth, daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his wedding, and on the day of the gladness of his heartโ€ (Song of Songs 3:11). This verse is explained as an allusion to special days: โ€œOn the day of his weddingโ€; this is the giving of the Torah through the second set of tablets on Yom Kippur. The name King Solomon in this context, which also means king of peace, is interpreted as a reference to God. โ€œAnd on the day of the gladness of his heartโ€; this is the building of the Temple, may it be rebuilt speedily in our days.

ื’ืžืณ ื‘ืฉืœืฉื” ืคืจืงื™ื ื‘ืฉื ื” ื›ื”ื ื™ื ื ื•ืฉืื™ืŸ ืืช ื›ืคื™ื”ื ื›ื•ืณ ืชืขื ื™ื•ืช ื•ืžืขืžื“ื•ืช ืžื™ ืื™ื›ื ืžื•ืกืฃ ื—ืกื•ืจื™ ืžื™ื—ืกืจื ื•ื”ื›ื™ ืงืชื ื™ ื‘ืฉืœืฉื” ืคืจืงื™ื ื›ื”ื ื™ื ื ื•ืฉืื™ืŸ ืืช ื›ืคื™ื”ืŸ ื›ืœ ื–ืžืŸ ืฉืžืชืคืœืœื™ืŸ ื•ื™ืฉ ืžื”ืŸ ืืจื‘ืขื” ืคืขืžื™ื ื‘ื™ื•ื ืฉื—ืจื™ืช ื•ืžื•ืกืฃ ืžื ื—ื” ื•ื ืขื™ืœืช ืฉืขืจื™ื ื•ืืœื• ื”ืŸ ืฉืœืฉื” ืคืจืงื™ื ืชืขื ื™ื•ืช ื•ืžืขืžื“ื•ืช ื•ื™ื•ื ื”ื›ืคื•ืจื™ื

GEMARA: The mishna taught: At three times in the year priests raise their hands to recite the Priestly Benediction four times in a single day: On communal fasts, non-priestly watches, and Yom Kippur. The Gemara asks: How do they recite the Priestly Benediction four times on these days? Do fast days and gatherings of non-priestly watches have an additional prayer? The Gemara explains that the mishna is incomplete and is teaching the following: At three times in the year priests raise their hands each time they pray, and on some of these they bless four times a day, in the morning prayer, in the additional prayer, in the afternoon prayer, and in the closing of the gates, i.e., the neโ€™ila prayer. And these are the three times: Communal fasts, non-priestly watches, and Yom Kippur.

ืืžืจ ืจื‘ ื ื—ืžืŸ ืืžืจ ืจื‘ื” ื‘ืจ ืื‘ื•ื” ื–ื• ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืื‘ืœ ื—ื›ืžื™ื ืื•ืžืจื™ื ืฉื—ืจื™ืช ื•ืžื•ืกืฃ ื™ืฉ ื‘ื”ืŸ ื ืฉื™ืืช ื›ืคื™ื ืžื ื—ื” ื•ื ืขื™ืœื” ืื™ืŸ ื‘ื”ืŸ ื ืฉื™ืืช ื›ืคื™ื

Rav Naแธฅman said that Rabba bar Avuh said: This mishna is the statement of Rabbi Meir. However, the Rabbis say: The morning prayer and the additional prayer have the Priestly Benediction of the raising of the hands, whereas the afternoon prayer and the closing prayer [neโ€™ila] do not have the raising of the hands.

ืžืืŸ ื—ื›ืžื™ื ืจื‘ื™ ื™ื”ื•ื“ื” ื”ื™ื ื“ืชื ื™ื ืฉื—ืจื™ืช ื•ืžื•ืกืฃ ืžื ื—ื” ื•ื ืขื™ืœื” ื›ื•ืœืŸ ื™ืฉ ื‘ื”ืŸ ื ืฉื™ืืช ื›ืคื™ื ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืฉื—ืจื™ืช ื•ืžื•ืกืฃ ื™ืฉ ื‘ื”ืŸ ื ืฉื™ืืช ื›ืคื™ื ืžื ื—ื” ื•ื ืขื™ืœื” ืื™ืŸ ื‘ื”ืŸ ื ืฉื™ืืช ื›ืคื™ื ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ื ืขื™ืœื” ื™ืฉ ื‘ื” ื ืฉื™ืืช ื›ืคื™ื ืžื ื—ื” ืื™ืŸ ื‘ื” ื ืฉื™ืืช ื›ืคื™ื

The Gemara asks: Who are these Rabbis, who disagree with Rabbi Meir? It is the opinion of Rabbi Yehuda, as it is taught in a baraita: The morning prayer, the additional prayer, the afternoon prayer, and neโ€™ila all have the Priestly Benediction of the raising of the hands. This is the statement of Rabbi Meir. Rabbi Yehuda says: The morning prayer and the additional prayer have the raising of the hands, whereas the afternoon prayer and neโ€™ila do not have the raising of the hands. Rabbi Yosei says: Neโ€™ila has the raising of the hands; the afternoon prayer does not have the raising of the hands.

ื‘ืžืื™ ืงืžื™ืคืœื’ื™ ืจื‘ื™ ืžืื™ืจ ืกื‘ืจ ื›ืœ ื™ื•ืžื ื˜ืขืžื ืžืื™ ืœื ืคืจืฉื™ ื›ื”ื ื™ ื™ื“ื™ื™ื”ื• ื‘ืžื ื—ืชื ืžืฉื•ื ืฉื›ืจื•ืช ื”ืื™ื“ื ื ืœื™ื›ื ืฉื›ืจื•ืช

The Gemara asks: With regard to what principle do they disagree? Rabbi Meir maintains: What is the reason that priests do not spread their hands to bless the people every day in the afternoon prayer? It is due to potential drunkenness, as people occasionally become intoxicated during their lunch, and it is prohibited for an inebriated priest to bless. However, now, on a fast day, there is no concern about drunkenness, and therefore the priests may recite the Priestly Benediction even in the afternoon prayer.

ืจื‘ื™ ื™ื”ื•ื“ื” ืกื‘ืจ ืฉื—ืจื™ืช ื•ืžื•ืกืฃ ื“ื›ืœ ื™ื•ืžื ืœื ืฉื›ื™ื— ืฉื›ืจื•ืช ืœื ื’ื–ืจื• ื‘ื”ื• ืจื‘ื ืŸ ืžื ื—ื” ื•ื ืขื™ืœื” ื“ื›ืœ ื™ื•ืžื ืฉื›ื™ื—ื ืฉื›ืจื•ืช ื’ื–ืจื• ื‘ื”ื• ืจื‘ื ืŸ

Conversely, Rabbi Yehuda maintains that with regard to the morning prayer and the additional prayer, when drunkenness is not common on every ordinary day, the Sages did not issue a decree that the Priestly Benediction be omitted during them. However, with regard to the afternoon prayer and neโ€™ila, when drunkenness is common on every day, the Sages issued a decree that the Priestly Benediction should not be recited during them, despite the fact that intoxication is not a concern on a fast day.

ืจื‘ื™ ื™ื•ืกื™ ืกื‘ืจ ืžื ื—ื” ื“ืื™ืชื” ื‘ื›ืœ ื™ื•ืžื ื’ื–ืจื• ื‘ื” ืจื‘ื ืŸ ื ืขื™ืœื” ื“ืœื™ืชื” ื‘ื›ืœ ื™ื•ืžื ืœื ื’ื–ืจื• ื‘ื” ืจื‘ื ืŸ

Finally, Rabbi Yosei maintains that with regard to the afternoon prayer, which is recited every day, the Sages issued a decree concerning it, whereas with regard to neโ€™ila, which is not recited every day, the Sages did not issue and apply their decree to it, as there is no concern that people might become confused between neโ€™ila and an afternoon prayer of a regular weekday.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื”ืœื›ื” ื›ืจื‘ื™ ืžืื™ืจ ื•ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ื ื”ื’ื• ื”ืขื ื›ืจื‘ื™ ืžืื™ืจ ื•ืจื‘ื ืืžืจ ืžื ื”ื’ ื›ืจื‘ื™ ืžืื™ืจ

Rav Yehuda said that Rav said: The halakha is in accordance with the opinion of Rabbi Meir. And Rabbi Yoแธฅanan said: The people act in accordance with the opinion of Rabbi Meir. And Rava said: The custom is in accordance with the opinion of Rabbi Meir.

ืžืืŸ ื“ืืžืจ ื”ืœื›ื” ื›ืจื‘ื™ ืžืื™ืจ ื“ืจืฉื™ื ืŸ ืœื” ื‘ืคื™ืจืงื ืžืืŸ ื“ืืžืจ ืžื ื”ื’ ืžื™ื“ืจืฉ ืœื ื“ืจืฉื™ื ืŸ ืื•ืจื•ื™ื™ ืžื•ืจื™ื ืŸ ื•ืžืืŸ ื“ืืžืจ ื ื”ื’ื• ืื•ืจื•ื™ื™ ืœื ืžื•ืจื™ื ืŸ ื•ืื™ ืขื‘ื™ื“ ืขื‘ื™ื“ ื•ืœื ืžื”ื“ืจื™ื ืŸ ืœื™ื”

The Gemara clarifies these statements. The one who said that the halakha is in accordance with the opinion of Rabbi Meir means that this ruling is taught in the public lectures on Shabbat. The one who said that the custom is in accordance with the opinion of Rabbi Meir means that one does not teach this in public, but if someone comes to ask for a practical ruling, one instructs them in private that this is the halakha. And the one who said that the people act in accordance with the opinion of Rabbi Meir means that one does not even instruct someone that this is the halakha, but if he acts in accordance with Rabbi Meir, he has acted in a valid manner and we do not require him to return and recite the prayer again.

ื•ืจื‘ ื ื—ืžืŸ ืืžืจ ื”ืœื›ื” ื›ืจื‘ื™ ื™ื•ืกื™ ื•ื”ืœื›ื” ื›ืจื‘ื™ ื™ื•ืกื™ ื•ื”ืื™ื“ื ื ืžืื™ ื˜ืขืžื ืคืจืฉื™ ื›ื”ื ื™ ื™ื“ื™ื™ื”ื• ื‘ืžื ื—ืชื ื“ืชืขื ื™ืชื ื›ื™ื•ืŸ ื“ื‘ืกืžื•ืš ืœืฉืงื™ืขืช ื”ื—ืžื” ืงื ืคืจืฉื™ ื›ืชืคื™ืœืช ื ืขื™ืœื” ื“ืžื™ื

And Rav Naแธฅman said that the halakha is in accordance with the opinion of Rabbi Yosei. The Gemara concludes: And indeed, the halakha is in accordance with the opinion of Rabbi Yosei. The Gemara asks: And nowadays, what is the reason that priests spread their hands to bless the people in the afternoon prayer of a fast? The Gemara explains: Since they spread their hands near sunset, it is considered like neโ€™ila, and therefore the decree of the Sages does not apply.

ื“ื›ื•ืœื™ ืขืœืžื ืžื™ื”ืช ืฉื›ื•ืจ ืืกื•ืจ ื‘ื ืฉื™ืืช ื›ืคื™ื ืžื ื”ื ื™ ืžื™ืœื™ ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ืžืฉื•ื ื‘ืจ ืงืคืจื ืœืžื” ื ืกืžื›ื” ืคืจืฉืช ื›ื”ืŸ ืžื‘ืจืš ืœืคืจืฉืช ื ื–ื™ืจ ืœื•ืžืจ ืžื” ื ื–ื™ืจ ืืกื•ืจ ื‘ื™ื™ืŸ ืืฃ ื›ื”ืŸ ืžื‘ืจืš ืืกื•ืจ ื‘ื™ื™ืŸ

In any event, based on the above, everyone agrees that it is prohibited for a drunken priest to raise his hands and recite the Priestly Benediction. The Gemara asks: From where are these matters derived? Rabbi Yehoshua ben Levi said in the name of bar Kappara: Why is the portion of the priest who recites the benediction (see Numbers 6:22โ€“27) juxtaposed with the portion of the nazirite (see Numbers 6:1โ€“21)? They are juxtaposed to say that just as it is prohibited for a nazirite to drink wine, so too, it is prohibited for a priest who recites the benediction to drink wine.

ืžืชืงื™ืฃ ืœื” ืื‘ื•ื” ื“ืจื‘ื™ ื–ื™ืจื ื•ืืžืจื™ ืœื” ืื•ืฉืขื™ื ื‘ืจ ื–ื‘ื“ื ืื™ ืžื” ื ื–ื™ืจ ืืกื•ืจ ื‘ื—ืจืฆืŸ ืืฃ ื›ื”ืŸ ืžื‘ืจืš ืืกื•ืจ ื‘ื—ืจืฆืŸ ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืืžืจ ืงืจื ืœืฉืจืชื• ื•ืœื‘ืจืš ื‘ืฉืžื• ืžื” ืžืฉืจืช ืžื•ืชืจ ื‘ื—ืจืฆืŸ ืืฃ ื›ื”ืŸ ืžื‘ืจืš ืžื•ืชืจ ื‘ื—ืจืฆืŸ

Rabbi Zeiraโ€™s father, and some say it was Oshaya bar Zavda, strongly objects to this explanation. If you wish to compare these two cases, you can argue as follows: Just as it is prohibited for a nazirite to eat grape pits, as he may not partake of any of the products of a grapevine, so too, it should be prohibited for a priest who recites the benediction to eat grape pits. Certainly a priest is not barred from raising his hands after eating a few grape pits. Rather, Rabbi Yitzแธฅak said that the verse states: โ€œTo minister to Him and to bless in His nameโ€ (Deuteronomy 10:8). Just as it is permitted for a priest who ministers to God in the Temple to partake of grape pits, so too, it is permitted for a priest who recites the benediction to partake of grape pits.

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