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Today's Daf Yomi

December 9, 2021 | 讛壮 讘讟讘转 转砖驻状讘

This month's shiurim are dedicated by the Hadran Women of Minneapolis in memory of the father of their organizer Shira Krebs, Jerry Katz, Gershon Pinya ben Yitzchak Lev haCohen z鈥漧 who will be greatly missed.

  • 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 27

Today鈥檚 daf is sponsored by Judi Felber on the third yartzeit of Yovel MorYosef and Yossi Cohen, who were killed in a terror attack at Givat Assaf and for the continued refuah sheleima of her son, Netanel Ilan ben Shayna Tzipora, who was critically injured in the attack.聽

Today鈥檚 daf is sponsored by Patti Evans in loving memory of her mother, Gloria Weisman’s, first yahrzeit. 鈥淢y mother loved that I was learning Daf Yomi, and always wished she had been able to learn more in her almost 99 years. She loved being Jewish and celebrated life each and every day. Her indomitable spirit is sorely missed by us all.鈥

Today’s daf is also sponsored by Sylvia Simmons in loving memory of Pessy Simmons, Pessy bat Eliyahu Yitschak v’Rachel Leah. 鈥淧essy – who inspired many with her enquiring mind and lifelong love of Jewish learning 鈥 would admire the growing community of female Talmud learners.鈥澛

Is the prohibition for kohanim to bless the people while drunk derived from laws of nazir or from a juxtaposition in the verse Devraim 10:8 between serving in the Temple and blessing the people? Why were the maamadot instituted? A braita states that 24 mishmarot of kohanim were in Israel and 12 were in Jericho. Does that mean there were 36!? And what exactly is meant in Israel/in Jericho? Kohanim and levites are essential for sacrifices. Are the maamadot also? What about the musical instruments? Is the important part of the music the voices or the instruments? Moshe set up eight rotations of kohanim but a different source says sixteen. Also, there are contradictory statements about how and when it became twenty-four. Which families of kohanim that were in the first Temple came back to Israel when the second Temple was built and served there as well. Why do we read the Torah portion of the creation of the world during the maamadot? The people in the maamadot would fast from Monday-Thursday of that week. Regarding the Torah portion, in a case where there are five verses in one part (one day of creation) and three in the other, the three are all read on one Aliya. But there is a debate between Rav and Shmuel regarding the five – is one verse is repeated in both aliyot or split in half, as one must read a minimum of three verses for each aliya. Difficulties are raised against the different opinions.

讗讬 诪讛 诪砖专转 讘注诇 诪讜诐 诇讗 讗祝 讻讛谉 诪讘专讱 讘注诇 诪讜诐 诇讗 讛讗 讗讬转拽砖 诇谞讝讬专

The Gemara asks: If so, then just as a priest who ministers in the Temple may not be physically blemished, so too, a priest who recites the benediction may not be blemished. The Gemara rejects this suggestion: The priest who recites the benediction is also juxtaposed to a nazirite, who is not affected by a blemish.

讜诪讗讬 讞讝讬转 讚诪拽砖转 诇拽讜诇讗 讗拽讬砖 诇讞讜诪专讗 讗住诪讻转讗 谞讬谞讛讜 诪讚专讘谞谉 讜诇拽讜诇讗

The Gemara asks: And what did you see that you juxtaposed the cases in favor of a leniency? Perhaps you should juxtapose for a stringency, by comparing the priest who recites the benediction to a nazirite with regard to grape pits, and comparing him to a priest ministering in the Temple in relation to the prohibition against reciting the benediction if he has a physical blemish. The Gemara explains: These proofs are cited merely as support for halakhot that apply by rabbinic law, and consequently, they are interpreted as a leniency, not a stringency.

讗诇讜 讛谉 诪注诪讚讜转 诇驻讬 砖谞讗诪专 爪讜 讗转 讘谞讬 讬砖专讗诇壮 讻讜壮 诪讗讬 拽讗诪专 讛讻讬 拽讗诪专 讗诇讜 讛谉 诪注诪讚讜转 讜诪讛 讟注诐 转讬拽谞讜 诪注诪讚讜转 诇驻讬 砖谞讗诪专 爪讜 讗转 讘谞讬 讬砖专讗诇 讜讗诪专转 讗诇讬讛诐 讗转 拽专讘谞讬 诇讞诪讬 诇讗砖讬

搂 The mishna taught that these are the non-priestly watches: Since it is stated: 鈥淐ommand the children of Israel.鈥 The Gemara asks: What is the mishna saying about the non-priestly watches? How does the verse relate to the watches? The Gemara explains that the mishna is saying as follows: These are the non-priestly watches, which will be explained later. And what is the reason that they instituted non-priestly watches? Since it is stated: 鈥淐ommand 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 observe to sacrifice to Me in their due season鈥 (Numbers 28:2).

讜讛讬讗讱 拽专讘谞讜 砖诇 讗讚诐 拽专讘 讜讛讜讗 讗讬谞讜 注讜诪讚 注诇 讙讘讬讜 讛转拽讬谞讜 谞讘讬讗讬诐 讛专讗砖讜谞讬诐 注砖专讬诐 讜讗专讘注讛 诪砖诪专讜转 注诇 讻诇 诪砖诪专 讜诪砖诪专 讛讬讛 诪注诪讚 讘讬专讜砖诇讬诐 砖诇 讻讛谞讬诐 讜砖诇 诇讜讬诐 讜砖诇 讬砖专讗诇讬诐 讛讙讬注 讝诪谉 诪砖诪专 诇注诇讜转 讻讛谞讬诐 讜诇讜讬诐 注讜诇讬谉 诇讬专讜砖诇讬诐

The mishna continues: But how can a person鈥檚 offering be sacrificed when he is not standing next to it? The early prophets, Samuel and David, instituted twenty-four priestly watches. For each and every priestly watch there was a corresponding watch in Jerusalem of priests, Levites, and Israelites. 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.

转谞讜 专讘谞谉 注砖专讬诐 讜讗专讘注讛 诪砖诪专讜转 讘讗专抓 讬砖专讗诇 讜砖转讬诐 注砖专讛 讘讬专讬讞讜 砖转讬诐 注砖专讛 讘讬专讬讞讜 谞驻讬砖谉 诇讛讜 讟讜讘讗 讗诇讗 砖转讬诐 注砖专讛 诪讛谉 讘讬专讬讞讜 讛讙讬注 讝诪谉 讛诪砖诪专 诇注诇讜转 讞爪讬 讛诪砖诪专 讛讬讛 注讜诇讛 诪讗专抓 讬砖专讗诇 诇讬专讜砖诇讬诐 讜讞爪讬 讛诪砖诪专 讛讬讛 注讜诇讛 诪讬专讬讞讜 讻讚讬 砖讬住驻拽讜 诪讬诐 讜诪讝讜谉 诇讗讞讬讛诐 砖讘讬专讜砖诇讬诐

The Sages taught: There were twenty-four priestly watches in Eretz Yisrael, and twelve in Jericho. The Gemara expresses surprise at this statement: Twelve in Jericho? In that case there are too many of them, as this makes a total of thirty-six watches. Rather, the baraita should be read as follows: There were twenty-four in total, twelve of which were in Jericho. How so? When the time arrived for the members of a certain priestly watch to ascend, half the priestly watch would ascend from all over Eretz Yisrael to Jerusalem, and half the priestly watch would ascend from Jericho, in order to provide water and food to their brothers in Jerusalem from Jericho.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻讛谞讬诐 讜诇讜讬诐 讜讬砖专讗诇讬诐 诪注讻讘讬谉 讗转 讛拽专讘谉 讘诪转谞讬转讗 转谞讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讻讛谞讬诐 讜诇讜讬诐 讜讻诇讬 砖讬专 诪注讻讘讬谉 讗转 讛拽专讘谉 讘诪讗讬 拽诪讬驻诇讙讬 诪专 住讘专 注讬拽专 砖讬专讛 讘驻讛 讜诪专 住讘专 注讬拽专 砖讬专讛 讘讻诇讬

Rav Yehuda said that Shmuel said: Priests, Levites, and Israelites are all indispensable for the offering, and consequently, they all must be present when the daily offering is sacrificed. It is taught in a baraita that Rabbi Shimon ben Elazar says: Priests, Levites, and musical instruments are indispensable for the offering. The Gemara asks: With regard to what principle do they disagree? One Sage, Shmuel, holds that the main aspect of the Levites鈥 song that accompanied the offerings is vocal, and one Sage, Rabbi Shimon ben Elazar, holds that the main aspect of their song is instrumental, performed with a vessel, and therefore both the Levites and their instruments must be present for the daily offering.

讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 讗诪专 专讘 诪砖讛 转讬拽谉 诇讛诐 诇讬砖专讗诇 砖诪讜谞讛 诪砖诪专讜转 讗专讘注讛 诪讗诇注讝专 讜讗专讘注讛 诪讗讬转诪专 讘讗 砖诪讜讗诇 讜讛注诪讬讚谉 注诇 砖砖 注砖专讛 讘讗 讚讜讚 讜讛注诪讬讚谉 注诇 注砖专讬诐 讜讗专讘注讛 砖谞讗诪专 讘砖谞转 讛讗专讘注讬诐 诇诪诇讻讜转 讚讜讬讚 谞讚专砖讜 讜讬诪爪讗 讘讛诐 讙讘讜专讬 讞讬诇 讘讬注讝讬专 讙诇注讚

Rav 岣ma bar Gurya said that Rav said: Moses initially instituted for the Jews eight priestly watches, four from the descendants of Elazar and four from the descendants of Itamar. Samuel came and established them as sixteen, and David came and established them as twenty-four, as it is stated, after the watches are listed: 鈥淚n the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valor at Jazer of Gilead鈥 (I聽Chronicles 26:31).

诪讬转讬讘讬 诪砖讛 转讬拽谉 诇讛诐 诇讬砖专讗诇 砖诪讜谞讛 诪砖诪专讜转 讗专讘注讛 诪讗诇注讝专 讜讗专讘注讛 诪讗讬转诪专 讜讘讗 讚讜讚 讜砖诪讜讗诇 讜讛注诪讬讚谉 注诇 注砖专讬诐 讜讗专讘注 砖谞讗诪专 讛诪讛 讬住讚 讚讜讬讚 讜砖诪讜讗诇 讛专讗讛 讘讗诪讜谞转诐 讛讻讬 拽讗诪专 诪讬住讜讚讜 砖诇 讚讜讚 讜砖诪讜讗诇 讛专诪转讬 讛注诪讬讚讜诐 注诇 注砖专讬诐 讜讗专讘注

The Gemara raises an objection against this opinion from a baraita. Moses instituted for the Jews eight priestly watches, four from Elazar and four from Itamar. And David and Samuel came and established them as twenty-four, as it is stated: 鈥淲hom David and Samuel the seer ordained in their set office鈥 (I Chronicles 9:22). This baraita indicates that David and Samuel together established the twenty-four watches. The Gemara explains: This is what the baraita is saying: Through their ordination by David and Samuel of Rama the priestly watches incrementally increased in number until they established them as twenty-four.

转谞讬讗 讗讬讚讱 诪砖讛 转讬拽谉 诇讛诐 诇讬砖专讗诇 砖砖 注砖专讛 诪砖诪专讜转 砖诪讜谞讛 诪讗诇注讝专 讜砖诪讜谞讛 诪讗讬转诪专 讜讻砖专讘讜 讘谞讬 讗诇注讝专 注诇 讘谞讬 讗讬转诪专 讞诇拽讜诐 讜讛注诪讬讚讜诐 注诇 注砖专讬诐 讜讗专讘注 砖谞讗诪专 讜讬诪爪讗讜 讘谞讬 讗诇注讝专 专讘讬诐 诇专讗砖讬 讛讙讘专讬诐 诪谉 讘谞讬 讗讬转诪专 讜讬讞诇拽讜诐 诇讘谞讬 讗诇注讝专 专讗砖讬诐 诇讘讬转 讗讘讜转 砖砖讛 注砖专 讜诇讘谞讬 讗讬转诪专 诇讘讬转 讗讘讜转诐 砖诪讜谞讛 讜讗讜诪专 讘讬转 讗讘 讗讞讚 讗讞讝 诇讗诇注讝专 讜讗讞讝 讗讞讝 诇讗讬转诪专

It is taught in another baraita: Moses instituted for the Jews sixteen priestly watches, eight from Elazar and eight from Itamar. And when the descendants of Elazar grew more numerous than the descendants of Itamar, he divided the descendants of Elazar and established them together with the descendants of Itamar as twenty-four watches, as it is stated: 鈥淎nd there were more chief men found of the sons of Elazar than of the sons of Itamar, and they were divided thus: Of the sons of Elazar there were sixteen heads of fathers鈥 houses, and of the sons of Itamar, according to their fathers鈥 houses, eight鈥 (I Chronicles 24:4). And it says: 鈥淥ne father鈥檚 house taken for Elazar, and proportionately for Itamar鈥 (I聽Chronicles 24:6).

诪讗讬 讜讗讜诪专 讜讻讬 转讬诪讗 讻讬 讛讬讻讬 讚谞驻讬砖讬 讘谞讬 讗诇注讝专 讛讻讗 谞诪讬 讚谞驻讬砖讬 讘谞讬 讗讬转诪专 砖诪讜谞讛 诪注讬拽专讗 讗专讘注讛 讛讜讜 转讗 砖诪注 讘讬转 讗讘 讗讞讚 讗讞讝 诇讗诇注讝专 讜讗讞讝 讗讞讝 诇讗讬转诪专 转讬讜讘转讗 讚专讘 讞诪讗 讘专 讙讜专讬讗

The Gemara asks: What is: And it says? Why was it necessary to quote a second verse? The Gemara explains: And if you would say that just as the descendants of Elazar increased, so too, the descendants of Itamar increased, and the eight watches were initially four, as claimed by Rav 岣ma bar Gurya, then come and hear: 鈥淥ne father鈥檚 house taken for Elazar, and proportionately for Itamar,鈥 which indicates that the descendants of Itamar remained as they were. This verse is an apparently a conclusive refutation of the opinion of Rav 岣ma bar Gurya, who says that Moses established only eight priestly watches.

讗诪专 诇讱 专讘 讞诪讗 讘专 讙讜专讬讗 转谞讗讬 讛讬讗 讜讗谞讗 讚讗诪专讬 讻讬 讛讗讬 转谞讗 讚讗诪专 砖诪讜谞讛

The Gemara responds: Rav 岣ma bar Gurya could have said to you that the initial order of the priestly watches is a dispute between tanna鈥檌m, as indicated by the previous baraita, and I stated my opinion in accordance with that tanna who said that Moses instituted eight priestly watches.

转谞讜 专讘谞谉 讗专讘注讛 诪砖诪专讜转 注诇讜 诪谉 讛讙讜诇讛 讜讗诇讜 讛谉 讬讚注讬讛 讞专讬诐 驻砖讞讜专 讜讗讬诪专 注诪讚讜 谞讘讬讗讬诐 砖讘讬谞讬讛诐

The Sages taught: Only four priestly watches ascended from the Babylonian exile, while the other twenty stayed in Babylonia. And these are the watches who returned: The descendants of Jedaiah, Harim, Pashhur, and Immer. The prophets among those who returned arose

讜讞诇拽讜诐 讜讛注诪讬讚讜诐 注诇 注砖专讬诐 讜讗专讘注讛 讘诇诇讜诐 讜谞转谞讜诐 讘拽诇驻讬 讘讗 讬讚注讬讛 讜谞讟诇 讞诇拽讜 讜讞诇拽 讞讘专讬讜 砖砖 讘讗 讞专讬诐 讜谞讟诇 讞诇拽讜 讜讞诇拽 讞讘专讬讜 砖砖 讜讻谉 驻砖讞讜专 讜讻谉 讗讬诪专

and divided them and established them as twenty-four watches. They achieved this by writing the names of these new twenty-four watches on pieces of paper, mixing them up, and putting them in a receptacle [kalfei] from which lots were drawn. A representative from the family of Jedaiah came and drew his portion and the lot of five other watches, for a total of six. Harim came and also drew his portion and the lot of five other watches, a total of six. And likewise Pashhur, and likewise Immer.

讜讻谉 讛转谞讜 谞讘讬讗讬诐 砖讘讬谞讬讛诐 砖讗驻讬诇讜 讬讛讜讬专讬讘 专讗砖 诪砖诪专转 注讜诇讛 诇讗 讬讚讞讛 讬讚注讬讛 诪诪拽讜诪讜 讗诇讗 讬讚注讬讛 注讬拽专 讜讬讛讜讬专讬讘 讟驻诇 诇讜

And likewise the prophets among them stipulated that even if the descendants of Jehoiarib, who originally headed the priestly watches, ascended to Eretz Yisrael, Jedaiah would not be demoted from its place as the first of the watches. Rather, the watch of Jedaiah would retain precedence, and Jehoiarib would be subordinate to it.

讜讬砖专讗诇 砖讘讗讜转讜 诪砖诪专 诪转讻谞住讬谉 讘注专讬讛谉 讜拽讜专讬谉 讘诪注砖讛 讘专讗砖讬转 诪谞讛谞讬 诪讬诇讬 讗诪专 专讘讬 讬注拽讘 讘专 讗讞讗 讗诪专 专讘 讗住讬 讗诇诪诇讗 诪注诪讚讜转 诇讗 谞转拽讬讬诪讜 砖诪讬诐 讜讗专抓 砖谞讗诪专 讜讬讗诪专 讛壮 讗诇讛讬诐 讘诪讛 讗讚注 讻讬 讗讬专砖谞讛

搂 The mishna taught: And the Israelites of that priestly watch assembled in their towns and read the act of Creation. The Gemara asks: From where is this matter, that they must read this specific portion, derived? Rabbi Ya鈥檃kov bar A岣 said that Rav Asi said: Were it not for the non-priestly watches and the Temple service, heaven and earth would not continue to exist, as it is stated: 鈥淎nd he said: Lord God, by what shall I know that I shall inherit it?鈥 (Genesis 15:8).

讗诪专 讗讘专讛诐 专讘讜谞讜 砖诇 注讜诇诐 砖诪讗 讬砖专讗诇 讞讜讟讗讬谉 诇驻谞讬讱 讗转讛 注讜砖讛 诇讛诐 讻讚讜专 讛诪讘讜诇 讜讻讚讜专 讛驻诇讙讛 讗诪专 诇讬讛 诇讗讜 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讛讜讚讬注谞讬 讘诪讛 讗讬专砖谞讛 讗诪专 诇讬讛 拽讞讛 诇讬 注讙诇讛 诪砖诇砖转 讜注讝 诪砖诇砖转 讜讙讜壮

The Gemara explains this verse. Abraham said: Master of the Universe, perhaps the Jews will sin before You. Will You treat them as You did the generation of the flood and the generation of the dispersion, and destroy them? God said to him: No. Abraham said before God: Master of the Universe, tell me, with what shall I inherit it? How can my descendants ensure that You will maintain the world? God said to Abraham: 鈥淭ake for Me a three-year-old heifer, and a three-year-old goat, and a three-year-old ram, and a turtledove, and a young pigeon鈥 (Genesis 15:9). God was alluding to the offerings, in whose merit the Jewish people, and through them the entire world, will be spared divine punishment.

讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 转讬谞讞 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 讘讝诪谉 砖讗讬谉 讘讬转 讛诪拽讚砖 拽讬讬诐 诪讛 转讛讗 注诇讬讛诐 讗诪专 诇讜 讻讘专 转拽谞转讬 诇讛诐 住讚专 拽专讘谞讜转 讘讝诪谉 砖拽讜专讗讬谉 讘讛谉 诇驻谞讬 诪注诇讛 讗谞讬 注诇讬讛诐 讻讗讬诇讜 讛拽专讬讘讜诐 诇驻谞讬 讜讗谞讬 诪讜讞诇 诇讛诐 注诇 讻诇 注讜谞讜转讬讛诐

Abraham said before God: Master of the Universe, this works out well when the Temple is standing, but when the Temple is not standing, what will become of them? God said to him: I have already enacted for them the order of offerings. When they read them before Me, I will ascribe them credit as though they had sacrificed them before Me and I will pardon them for all their transgressions. Since the offerings ensure the continued existence of the Jewish people and the rest of the world, the act of Creation is read in their honor.

转谞讜 专讘谞谉 讗谞砖讬 诪砖诪专 讛讬讜 诪转驻诇诇讬谉 注诇 拽专讘谉 讗讞讬讛诐 砖讬转拽讘诇 讘专爪讜谉 讜讗谞砖讬 诪注诪讚 诪转讻谞住讬谉 诇讘讬转 讛讻谞住转 讜讬讜砖讘讬谉 讗专讘注 转注谞讬讜转 讘砖谞讬 讘砖讘转 讘砖诇讬砖讬 讘专讘讬注讬 讜讘讞诪讬砖讬 讘砖谞讬 注诇 讬讜专讚讬 讛讬诐 讘砖诇讬砖讬 注诇 讛讜诇讻讬 诪讚讘专讜转

The Sages taught: The members of the priestly watch would pray for the offerings of their brothers, the daily offering, that it should be accepted with favor. And meanwhile, the members of the non-priestly watch remained in their towns and would assemble in the synagogue and observe four fasts: On Monday of that week, on Tuesday, on Wednesday, and on Thursday. On Monday they would fast for seafarers, that they should be rescued from danger, as the sea was created on Monday. On Tuesday they would fast for those who walk in the desert, as the dry land was created on Tuesday.

讘专讘讬注讬 注诇 讗住讻专讗 砖诇讗 转讬驻讜诇 注诇 讛转讬谞讜拽讜转 讘讞诪讬砖讬 注诇 注讜讘专讜转 讜诪讬谞讬拽讜转 注讜讘专讜转 砖诇讗 讬驻讬诇讜 诪讬谞讬拽讜转 砖讬谞讬拽讜 讗转 讘谞讬讛诐 讜讘注专讘 砖讘转 诇讗 讛讬讜 诪转注谞讬谉 诪驻谞讬 讻讘讜讚 讛砖讘转 拽诇 讜讞讜诪专 讘砖讘转 注爪诪讛

On Wednesday they would fast over croup, that it should not befall the children, as on the fourth day the bodies of light [me鈥檕rot] were created, a textual allusion to curses [me鈥檈rot]. On Thursday they would fast for pregnant women and nursing women, as living beings were first created on this day. For pregnant women they would fast that they should not miscarry, while for nursing women they would fast that they should be able to nurse their children properly. And on Shabbat eve they would not fast, in deference to Shabbat, and a fortiori they would not fast on Shabbat itself.

讘讗讞讚 讘砖讘转 诪讗讬 讟注诪讗 诇讗 讗诪专 专讘讬 讬讜讞谞谉 诪驻谞讬 讛谞讜爪专讬诐 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 诪驻谞讬 砖讛讜讗 砖诇讬砖讬 诇讬爪讬专讛

The Gemara asks: What is the reason that they would not fast on Sunday? Rabbi Yo岣nan said: Due to the Christians, as Sunday is their day of rest, and they would claim that even the Jews ascribe significance to their special day. Rabbi Shmuel bar Na岣ani said: Because it is the third day after the creation of man, who was created on Friday, and the third day of recovery from a wound or sickness, in this case one鈥檚 very creation, is considered the most painful.

专讬砖 诇拽讬砖 讗诪专 诪驻谞讬 谞砖诪讛 讬转讬专讛 讚讗诪专 专讬砖 诇拽讬砖 谞砖诪讛 讬转讬专讛 谞讬转谞讛 讘讜 讘讗讚诐 讘注专讘 砖讘转 讘诪讜爪讗讬 砖讘转 谞讜讟诇讬谉 讗讜转讛 诪诪谞讜 砖谞讗诪专 砖讘转 讜讬谞驻砖 讻讬讜谉 砖砖讘转 讜讬 讗讘讚讛 谞驻砖

Reish Lakish said: They would not fast on Sunday due to the added soul, as Reish Lakish said: An added soul is given to man on Shabbat eve, and at the conclusion of Shabbat it is removed it from him, as it is stated: 鈥淗e ceased from work and rested [vayinafash]鈥 (Exodus 31:17), which he expounds as follows: Since one has rested and Shabbat has passed, woe for the soul [vai nefesh] that is lost, the added soul that each individual relinquishes. Consequently, one is still weak from this loss on Sunday.

讘讬讜诐 讛专讗砖讜谉 讘专讗砖讬转 讜壮讬讛讬 专拽讬注壮 转谞讗 讘专讗砖讬转 讘砖谞讬诐 讬讛讬 专拽讬注 讘讗讞讚 讘砖诇诪讗 讬讛讬 专拽讬注 讘讗讞讚 转诇转讗 驻住讜拽讬 讛讜讜 讗诇讗 讘专讗砖讬转 讘砖谞讬诐 诪讗讬 讟注诪讗 讞诪讬砖讛 驻住讜拽讬 讛讜讬讬谉 讜转谞讬讗 讛拽讜专讗 讘转讜专讛 讗诇 讬驻讞讜转 诪砖诇砖讛 驻住讜拽讬诐

The mishna taught that on Sunday they would read the portions starting with: 鈥淚n the beginning鈥 (Genesis 1:1鈥5) and 鈥淟et there be a firmament鈥 (Genesis 1:6鈥8). It is taught in a baraita: The section: 鈥淚n the beginning鈥 is read by two people, while 鈥淟et there be a firmament鈥 is read by one. The Gemara asks: Granted, the passage 鈥淟et there be a firmament鈥 is read by one individual, as it is three verses long, and one who is called to the Torah reads at least three verses. However, what is the reason that the section 鈥淚n the beginning鈥 is read by two individuals? It is five verses long, and it is taught in a mishna (Megilla 22a): One who reads from the Torah may not read fewer than three verses. How, then, are five verses read by two individuals?

专讘 讗诪专 讚讜诇讙 讜砖诪讜讗诇 讗诪专 驻讜住拽 讜专讘 讚讗诪专 讚讜诇讙 诪讗讬 讟注诪讗 诇讗 讗诪专 驻讜住拽 拽住讘专 讻诇 驻住讜拽讗 讚诇讗 驻住拽讬讛 诪砖讛 讗谞谉 诇讗 驻住拽讬谞谉 诇讬讛

The Gemara cites two answers. Rav said: The first reader reads the first three verses, and the second reader repeats the last verse read by the first, and continues with the final two verses. And Shmuel said: They split the middle verse into two, so that each of the pair reads half of it. The Gemara asks: And with regard to Rav, who said that one repeats, what is the reason that he did not say they should split a verse? The Gemara answers that Rav maintains that with regard to any verse that was not divided by Moses, we do not divide it.

讜砖诪讜讗诇 讗诪专 驻讜住拽 讜诪讬 驻住拽讬谞谉 讜讛讗诪专 专讘讬 讞谞讬谞讗 拽专讗 爪注专 讙讚讜诇 讛讬讛 诇讬 讗爪诇 专讘讬 讞谞讬谞讗 讛讙讚讜诇 讜诇讗 讛转讬专 诇讬 诇驻住讜拽 讗诇讗 诇转讬谞讜拽讜转 砖诇 讘讬转 专讘谉 讛讜讗讬诇 讜诇讛转诇诪讚 注砖讜讬谉 讜砖诪讜讗诇 讛转诐 讟注诪讗 诪讗讬 诪砖讜诐 讚诇讗 讗驻砖专 讛讻讗 谞诪讬 诇讗 讗驻砖专

And Shmuel said that one splits the middle verse into two. The Gemara asks: And may one split a single verse? But didn鈥檛 Rabbi 岣nina Kara, the Bible expert, who taught the Bible to schoolchildren, say: I had great trouble with Rabbi 岣nina the Great when I asked him this question, and he permitted me to split long verses into two only for the benefit of schoolchildren, since it is performed to help them learn. And Shmuel can respond that what is the reason there, in the case of schoolchildren, that it is permitted to split verses? Because it is not possible to proceed in any other way. Here too, it is not possible for two people to read five verses other than by splitting one of them into two.

讜砖诪讜讗诇 讗诪专 驻讜住拽 诪讗讬 讟注诪讗 诇讗 讗诪专 讚讜诇讙 讙讝讬专讛 诪砖讜诐 讛谞讻谞住讬谉 讜讙讝专讛 诪砖讜诐 讛讬讜爪讗讬谉

The Gemara questions this last conclusion. And Shmuel said that one splits the middle verse into two. What is the reason that he did not say that he repeats one of the verses, in accordance with the opinion of Rav? The Gemara explains: It is a rabbinic decree due to those who enter the synagogue in the middle of the reading, and a decree due to those who leave in the middle. If someone entered or exited in the middle of the reading and heard three full verses, he might think that one of the readers had read fewer than three full verses, which might lead him to conclude that it is permitted to read fewer than three verses.

诪讬转讬讘讬 驻专砖讛 砖诇 砖砖讛 驻住讜拽讬诐 拽讜专讬谉 讗讜转讛 讘砖谞讬诐 讜砖诇 讞诪砖讛 讘讬讞讬讚 讜讗诐 讛专讗砖讜谉 拽讜专讗 砖诇砖讛 讛砖谞讬 拽讜专讗 砖谞讬诐 诪驻专砖讛 讝讜 讜讗讞讚 诪驻专砖讛 讗讞专转 讜讬砖 讗讜诪专讬诐 砖诇砖讛 诇驻讬 砖讗讬谉 诪转讞讬诇讬谉 讘驻专砖讛 驻讞讜转 诪砖诇砖讛 驻住讜拽讬谉

The Gemara raises an objection from a baraita: A chapter consisting of six verses may be read by two individuals, and a chapter of five verses must be read by one. And if the first individual reads three verses from the five-verse chapter, the second one reads the last two verses of that chapter and one more from another chapter. And some say that three verses are read from the next chapter, as one may not begin to read a chapter for fewer than three verses.

诇诪讗谉 讚讗诪专 讚讜诇讙 诇讬讚诇讜讙 讜诇诪讗谉 讚讗诪专 驻讜住拽 诇讬驻住讜拽 砖讗谞讬 讛转诐

The Gemara explains the objection: According to the one who said that they repeat the middle verse, let the second reader repeat a verse here as well. And according to the one who said that they split a verse, here too, let them split it. Apparently, the baraita contradicts the opinions of both Rav and Shmuel. The Gemara answers: It is different there,

This month's shiurim are dedicated by the Hadran Women of Minneapolis in memory of the father of their organizer Shira Krebs, Jerry Katz, Gershon Pinya ben Yitzchak Lev haCohen z鈥漧 who will be greatly missed.

  • 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 27

The William Davidson Talmud | Powered by Sefaria

Taanit 27

讗讬 诪讛 诪砖专转 讘注诇 诪讜诐 诇讗 讗祝 讻讛谉 诪讘专讱 讘注诇 诪讜诐 诇讗 讛讗 讗讬转拽砖 诇谞讝讬专

The Gemara asks: If so, then just as a priest who ministers in the Temple may not be physically blemished, so too, a priest who recites the benediction may not be blemished. The Gemara rejects this suggestion: The priest who recites the benediction is also juxtaposed to a nazirite, who is not affected by a blemish.

讜诪讗讬 讞讝讬转 讚诪拽砖转 诇拽讜诇讗 讗拽讬砖 诇讞讜诪专讗 讗住诪讻转讗 谞讬谞讛讜 诪讚专讘谞谉 讜诇拽讜诇讗

The Gemara asks: And what did you see that you juxtaposed the cases in favor of a leniency? Perhaps you should juxtapose for a stringency, by comparing the priest who recites the benediction to a nazirite with regard to grape pits, and comparing him to a priest ministering in the Temple in relation to the prohibition against reciting the benediction if he has a physical blemish. The Gemara explains: These proofs are cited merely as support for halakhot that apply by rabbinic law, and consequently, they are interpreted as a leniency, not a stringency.

讗诇讜 讛谉 诪注诪讚讜转 诇驻讬 砖谞讗诪专 爪讜 讗转 讘谞讬 讬砖专讗诇壮 讻讜壮 诪讗讬 拽讗诪专 讛讻讬 拽讗诪专 讗诇讜 讛谉 诪注诪讚讜转 讜诪讛 讟注诐 转讬拽谞讜 诪注诪讚讜转 诇驻讬 砖谞讗诪专 爪讜 讗转 讘谞讬 讬砖专讗诇 讜讗诪专转 讗诇讬讛诐 讗转 拽专讘谞讬 诇讞诪讬 诇讗砖讬

搂 The mishna taught that these are the non-priestly watches: Since it is stated: 鈥淐ommand the children of Israel.鈥 The Gemara asks: What is the mishna saying about the non-priestly watches? How does the verse relate to the watches? The Gemara explains that the mishna is saying as follows: These are the non-priestly watches, which will be explained later. And what is the reason that they instituted non-priestly watches? Since it is stated: 鈥淐ommand 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 observe to sacrifice to Me in their due season鈥 (Numbers 28:2).

讜讛讬讗讱 拽专讘谞讜 砖诇 讗讚诐 拽专讘 讜讛讜讗 讗讬谞讜 注讜诪讚 注诇 讙讘讬讜 讛转拽讬谞讜 谞讘讬讗讬诐 讛专讗砖讜谞讬诐 注砖专讬诐 讜讗专讘注讛 诪砖诪专讜转 注诇 讻诇 诪砖诪专 讜诪砖诪专 讛讬讛 诪注诪讚 讘讬专讜砖诇讬诐 砖诇 讻讛谞讬诐 讜砖诇 诇讜讬诐 讜砖诇 讬砖专讗诇讬诐 讛讙讬注 讝诪谉 诪砖诪专 诇注诇讜转 讻讛谞讬诐 讜诇讜讬诐 注讜诇讬谉 诇讬专讜砖诇讬诐

The mishna continues: But how can a person鈥檚 offering be sacrificed when he is not standing next to it? The early prophets, Samuel and David, instituted twenty-four priestly watches. For each and every priestly watch there was a corresponding watch in Jerusalem of priests, Levites, and Israelites. 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.

转谞讜 专讘谞谉 注砖专讬诐 讜讗专讘注讛 诪砖诪专讜转 讘讗专抓 讬砖专讗诇 讜砖转讬诐 注砖专讛 讘讬专讬讞讜 砖转讬诐 注砖专讛 讘讬专讬讞讜 谞驻讬砖谉 诇讛讜 讟讜讘讗 讗诇讗 砖转讬诐 注砖专讛 诪讛谉 讘讬专讬讞讜 讛讙讬注 讝诪谉 讛诪砖诪专 诇注诇讜转 讞爪讬 讛诪砖诪专 讛讬讛 注讜诇讛 诪讗专抓 讬砖专讗诇 诇讬专讜砖诇讬诐 讜讞爪讬 讛诪砖诪专 讛讬讛 注讜诇讛 诪讬专讬讞讜 讻讚讬 砖讬住驻拽讜 诪讬诐 讜诪讝讜谉 诇讗讞讬讛诐 砖讘讬专讜砖诇讬诐

The Sages taught: There were twenty-four priestly watches in Eretz Yisrael, and twelve in Jericho. The Gemara expresses surprise at this statement: Twelve in Jericho? In that case there are too many of them, as this makes a total of thirty-six watches. Rather, the baraita should be read as follows: There were twenty-four in total, twelve of which were in Jericho. How so? When the time arrived for the members of a certain priestly watch to ascend, half the priestly watch would ascend from all over Eretz Yisrael to Jerusalem, and half the priestly watch would ascend from Jericho, in order to provide water and food to their brothers in Jerusalem from Jericho.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻讛谞讬诐 讜诇讜讬诐 讜讬砖专讗诇讬诐 诪注讻讘讬谉 讗转 讛拽专讘谉 讘诪转谞讬转讗 转谞讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讻讛谞讬诐 讜诇讜讬诐 讜讻诇讬 砖讬专 诪注讻讘讬谉 讗转 讛拽专讘谉 讘诪讗讬 拽诪讬驻诇讙讬 诪专 住讘专 注讬拽专 砖讬专讛 讘驻讛 讜诪专 住讘专 注讬拽专 砖讬专讛 讘讻诇讬

Rav Yehuda said that Shmuel said: Priests, Levites, and Israelites are all indispensable for the offering, and consequently, they all must be present when the daily offering is sacrificed. It is taught in a baraita that Rabbi Shimon ben Elazar says: Priests, Levites, and musical instruments are indispensable for the offering. The Gemara asks: With regard to what principle do they disagree? One Sage, Shmuel, holds that the main aspect of the Levites鈥 song that accompanied the offerings is vocal, and one Sage, Rabbi Shimon ben Elazar, holds that the main aspect of their song is instrumental, performed with a vessel, and therefore both the Levites and their instruments must be present for the daily offering.

讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 讗诪专 专讘 诪砖讛 转讬拽谉 诇讛诐 诇讬砖专讗诇 砖诪讜谞讛 诪砖诪专讜转 讗专讘注讛 诪讗诇注讝专 讜讗专讘注讛 诪讗讬转诪专 讘讗 砖诪讜讗诇 讜讛注诪讬讚谉 注诇 砖砖 注砖专讛 讘讗 讚讜讚 讜讛注诪讬讚谉 注诇 注砖专讬诐 讜讗专讘注讛 砖谞讗诪专 讘砖谞转 讛讗专讘注讬诐 诇诪诇讻讜转 讚讜讬讚 谞讚专砖讜 讜讬诪爪讗 讘讛诐 讙讘讜专讬 讞讬诇 讘讬注讝讬专 讙诇注讚

Rav 岣ma bar Gurya said that Rav said: Moses initially instituted for the Jews eight priestly watches, four from the descendants of Elazar and four from the descendants of Itamar. Samuel came and established them as sixteen, and David came and established them as twenty-four, as it is stated, after the watches are listed: 鈥淚n the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valor at Jazer of Gilead鈥 (I聽Chronicles 26:31).

诪讬转讬讘讬 诪砖讛 转讬拽谉 诇讛诐 诇讬砖专讗诇 砖诪讜谞讛 诪砖诪专讜转 讗专讘注讛 诪讗诇注讝专 讜讗专讘注讛 诪讗讬转诪专 讜讘讗 讚讜讚 讜砖诪讜讗诇 讜讛注诪讬讚谉 注诇 注砖专讬诐 讜讗专讘注 砖谞讗诪专 讛诪讛 讬住讚 讚讜讬讚 讜砖诪讜讗诇 讛专讗讛 讘讗诪讜谞转诐 讛讻讬 拽讗诪专 诪讬住讜讚讜 砖诇 讚讜讚 讜砖诪讜讗诇 讛专诪转讬 讛注诪讬讚讜诐 注诇 注砖专讬诐 讜讗专讘注

The Gemara raises an objection against this opinion from a baraita. Moses instituted for the Jews eight priestly watches, four from Elazar and four from Itamar. And David and Samuel came and established them as twenty-four, as it is stated: 鈥淲hom David and Samuel the seer ordained in their set office鈥 (I Chronicles 9:22). This baraita indicates that David and Samuel together established the twenty-four watches. The Gemara explains: This is what the baraita is saying: Through their ordination by David and Samuel of Rama the priestly watches incrementally increased in number until they established them as twenty-four.

转谞讬讗 讗讬讚讱 诪砖讛 转讬拽谉 诇讛诐 诇讬砖专讗诇 砖砖 注砖专讛 诪砖诪专讜转 砖诪讜谞讛 诪讗诇注讝专 讜砖诪讜谞讛 诪讗讬转诪专 讜讻砖专讘讜 讘谞讬 讗诇注讝专 注诇 讘谞讬 讗讬转诪专 讞诇拽讜诐 讜讛注诪讬讚讜诐 注诇 注砖专讬诐 讜讗专讘注 砖谞讗诪专 讜讬诪爪讗讜 讘谞讬 讗诇注讝专 专讘讬诐 诇专讗砖讬 讛讙讘专讬诐 诪谉 讘谞讬 讗讬转诪专 讜讬讞诇拽讜诐 诇讘谞讬 讗诇注讝专 专讗砖讬诐 诇讘讬转 讗讘讜转 砖砖讛 注砖专 讜诇讘谞讬 讗讬转诪专 诇讘讬转 讗讘讜转诐 砖诪讜谞讛 讜讗讜诪专 讘讬转 讗讘 讗讞讚 讗讞讝 诇讗诇注讝专 讜讗讞讝 讗讞讝 诇讗讬转诪专

It is taught in another baraita: Moses instituted for the Jews sixteen priestly watches, eight from Elazar and eight from Itamar. And when the descendants of Elazar grew more numerous than the descendants of Itamar, he divided the descendants of Elazar and established them together with the descendants of Itamar as twenty-four watches, as it is stated: 鈥淎nd there were more chief men found of the sons of Elazar than of the sons of Itamar, and they were divided thus: Of the sons of Elazar there were sixteen heads of fathers鈥 houses, and of the sons of Itamar, according to their fathers鈥 houses, eight鈥 (I Chronicles 24:4). And it says: 鈥淥ne father鈥檚 house taken for Elazar, and proportionately for Itamar鈥 (I聽Chronicles 24:6).

诪讗讬 讜讗讜诪专 讜讻讬 转讬诪讗 讻讬 讛讬讻讬 讚谞驻讬砖讬 讘谞讬 讗诇注讝专 讛讻讗 谞诪讬 讚谞驻讬砖讬 讘谞讬 讗讬转诪专 砖诪讜谞讛 诪注讬拽专讗 讗专讘注讛 讛讜讜 转讗 砖诪注 讘讬转 讗讘 讗讞讚 讗讞讝 诇讗诇注讝专 讜讗讞讝 讗讞讝 诇讗讬转诪专 转讬讜讘转讗 讚专讘 讞诪讗 讘专 讙讜专讬讗

The Gemara asks: What is: And it says? Why was it necessary to quote a second verse? The Gemara explains: And if you would say that just as the descendants of Elazar increased, so too, the descendants of Itamar increased, and the eight watches were initially four, as claimed by Rav 岣ma bar Gurya, then come and hear: 鈥淥ne father鈥檚 house taken for Elazar, and proportionately for Itamar,鈥 which indicates that the descendants of Itamar remained as they were. This verse is an apparently a conclusive refutation of the opinion of Rav 岣ma bar Gurya, who says that Moses established only eight priestly watches.

讗诪专 诇讱 专讘 讞诪讗 讘专 讙讜专讬讗 转谞讗讬 讛讬讗 讜讗谞讗 讚讗诪专讬 讻讬 讛讗讬 转谞讗 讚讗诪专 砖诪讜谞讛

The Gemara responds: Rav 岣ma bar Gurya could have said to you that the initial order of the priestly watches is a dispute between tanna鈥檌m, as indicated by the previous baraita, and I stated my opinion in accordance with that tanna who said that Moses instituted eight priestly watches.

转谞讜 专讘谞谉 讗专讘注讛 诪砖诪专讜转 注诇讜 诪谉 讛讙讜诇讛 讜讗诇讜 讛谉 讬讚注讬讛 讞专讬诐 驻砖讞讜专 讜讗讬诪专 注诪讚讜 谞讘讬讗讬诐 砖讘讬谞讬讛诐

The Sages taught: Only four priestly watches ascended from the Babylonian exile, while the other twenty stayed in Babylonia. And these are the watches who returned: The descendants of Jedaiah, Harim, Pashhur, and Immer. The prophets among those who returned arose

讜讞诇拽讜诐 讜讛注诪讬讚讜诐 注诇 注砖专讬诐 讜讗专讘注讛 讘诇诇讜诐 讜谞转谞讜诐 讘拽诇驻讬 讘讗 讬讚注讬讛 讜谞讟诇 讞诇拽讜 讜讞诇拽 讞讘专讬讜 砖砖 讘讗 讞专讬诐 讜谞讟诇 讞诇拽讜 讜讞诇拽 讞讘专讬讜 砖砖 讜讻谉 驻砖讞讜专 讜讻谉 讗讬诪专

and divided them and established them as twenty-four watches. They achieved this by writing the names of these new twenty-four watches on pieces of paper, mixing them up, and putting them in a receptacle [kalfei] from which lots were drawn. A representative from the family of Jedaiah came and drew his portion and the lot of five other watches, for a total of six. Harim came and also drew his portion and the lot of five other watches, a total of six. And likewise Pashhur, and likewise Immer.

讜讻谉 讛转谞讜 谞讘讬讗讬诐 砖讘讬谞讬讛诐 砖讗驻讬诇讜 讬讛讜讬专讬讘 专讗砖 诪砖诪专转 注讜诇讛 诇讗 讬讚讞讛 讬讚注讬讛 诪诪拽讜诪讜 讗诇讗 讬讚注讬讛 注讬拽专 讜讬讛讜讬专讬讘 讟驻诇 诇讜

And likewise the prophets among them stipulated that even if the descendants of Jehoiarib, who originally headed the priestly watches, ascended to Eretz Yisrael, Jedaiah would not be demoted from its place as the first of the watches. Rather, the watch of Jedaiah would retain precedence, and Jehoiarib would be subordinate to it.

讜讬砖专讗诇 砖讘讗讜转讜 诪砖诪专 诪转讻谞住讬谉 讘注专讬讛谉 讜拽讜专讬谉 讘诪注砖讛 讘专讗砖讬转 诪谞讛谞讬 诪讬诇讬 讗诪专 专讘讬 讬注拽讘 讘专 讗讞讗 讗诪专 专讘 讗住讬 讗诇诪诇讗 诪注诪讚讜转 诇讗 谞转拽讬讬诪讜 砖诪讬诐 讜讗专抓 砖谞讗诪专 讜讬讗诪专 讛壮 讗诇讛讬诐 讘诪讛 讗讚注 讻讬 讗讬专砖谞讛

搂 The mishna taught: And the Israelites of that priestly watch assembled in their towns and read the act of Creation. The Gemara asks: From where is this matter, that they must read this specific portion, derived? Rabbi Ya鈥檃kov bar A岣 said that Rav Asi said: Were it not for the non-priestly watches and the Temple service, heaven and earth would not continue to exist, as it is stated: 鈥淎nd he said: Lord God, by what shall I know that I shall inherit it?鈥 (Genesis 15:8).

讗诪专 讗讘专讛诐 专讘讜谞讜 砖诇 注讜诇诐 砖诪讗 讬砖专讗诇 讞讜讟讗讬谉 诇驻谞讬讱 讗转讛 注讜砖讛 诇讛诐 讻讚讜专 讛诪讘讜诇 讜讻讚讜专 讛驻诇讙讛 讗诪专 诇讬讛 诇讗讜 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讛讜讚讬注谞讬 讘诪讛 讗讬专砖谞讛 讗诪专 诇讬讛 拽讞讛 诇讬 注讙诇讛 诪砖诇砖转 讜注讝 诪砖诇砖转 讜讙讜壮

The Gemara explains this verse. Abraham said: Master of the Universe, perhaps the Jews will sin before You. Will You treat them as You did the generation of the flood and the generation of the dispersion, and destroy them? God said to him: No. Abraham said before God: Master of the Universe, tell me, with what shall I inherit it? How can my descendants ensure that You will maintain the world? God said to Abraham: 鈥淭ake for Me a three-year-old heifer, and a three-year-old goat, and a three-year-old ram, and a turtledove, and a young pigeon鈥 (Genesis 15:9). God was alluding to the offerings, in whose merit the Jewish people, and through them the entire world, will be spared divine punishment.

讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 转讬谞讞 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 讘讝诪谉 砖讗讬谉 讘讬转 讛诪拽讚砖 拽讬讬诐 诪讛 转讛讗 注诇讬讛诐 讗诪专 诇讜 讻讘专 转拽谞转讬 诇讛诐 住讚专 拽专讘谞讜转 讘讝诪谉 砖拽讜专讗讬谉 讘讛谉 诇驻谞讬 诪注诇讛 讗谞讬 注诇讬讛诐 讻讗讬诇讜 讛拽专讬讘讜诐 诇驻谞讬 讜讗谞讬 诪讜讞诇 诇讛诐 注诇 讻诇 注讜谞讜转讬讛诐

Abraham said before God: Master of the Universe, this works out well when the Temple is standing, but when the Temple is not standing, what will become of them? God said to him: I have already enacted for them the order of offerings. When they read them before Me, I will ascribe them credit as though they had sacrificed them before Me and I will pardon them for all their transgressions. Since the offerings ensure the continued existence of the Jewish people and the rest of the world, the act of Creation is read in their honor.

转谞讜 专讘谞谉 讗谞砖讬 诪砖诪专 讛讬讜 诪转驻诇诇讬谉 注诇 拽专讘谉 讗讞讬讛诐 砖讬转拽讘诇 讘专爪讜谉 讜讗谞砖讬 诪注诪讚 诪转讻谞住讬谉 诇讘讬转 讛讻谞住转 讜讬讜砖讘讬谉 讗专讘注 转注谞讬讜转 讘砖谞讬 讘砖讘转 讘砖诇讬砖讬 讘专讘讬注讬 讜讘讞诪讬砖讬 讘砖谞讬 注诇 讬讜专讚讬 讛讬诐 讘砖诇讬砖讬 注诇 讛讜诇讻讬 诪讚讘专讜转

The Sages taught: The members of the priestly watch would pray for the offerings of their brothers, the daily offering, that it should be accepted with favor. And meanwhile, the members of the non-priestly watch remained in their towns and would assemble in the synagogue and observe four fasts: On Monday of that week, on Tuesday, on Wednesday, and on Thursday. On Monday they would fast for seafarers, that they should be rescued from danger, as the sea was created on Monday. On Tuesday they would fast for those who walk in the desert, as the dry land was created on Tuesday.

讘专讘讬注讬 注诇 讗住讻专讗 砖诇讗 转讬驻讜诇 注诇 讛转讬谞讜拽讜转 讘讞诪讬砖讬 注诇 注讜讘专讜转 讜诪讬谞讬拽讜转 注讜讘专讜转 砖诇讗 讬驻讬诇讜 诪讬谞讬拽讜转 砖讬谞讬拽讜 讗转 讘谞讬讛诐 讜讘注专讘 砖讘转 诇讗 讛讬讜 诪转注谞讬谉 诪驻谞讬 讻讘讜讚 讛砖讘转 拽诇 讜讞讜诪专 讘砖讘转 注爪诪讛

On Wednesday they would fast over croup, that it should not befall the children, as on the fourth day the bodies of light [me鈥檕rot] were created, a textual allusion to curses [me鈥檈rot]. On Thursday they would fast for pregnant women and nursing women, as living beings were first created on this day. For pregnant women they would fast that they should not miscarry, while for nursing women they would fast that they should be able to nurse their children properly. And on Shabbat eve they would not fast, in deference to Shabbat, and a fortiori they would not fast on Shabbat itself.

讘讗讞讚 讘砖讘转 诪讗讬 讟注诪讗 诇讗 讗诪专 专讘讬 讬讜讞谞谉 诪驻谞讬 讛谞讜爪专讬诐 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 诪驻谞讬 砖讛讜讗 砖诇讬砖讬 诇讬爪讬专讛

The Gemara asks: What is the reason that they would not fast on Sunday? Rabbi Yo岣nan said: Due to the Christians, as Sunday is their day of rest, and they would claim that even the Jews ascribe significance to their special day. Rabbi Shmuel bar Na岣ani said: Because it is the third day after the creation of man, who was created on Friday, and the third day of recovery from a wound or sickness, in this case one鈥檚 very creation, is considered the most painful.

专讬砖 诇拽讬砖 讗诪专 诪驻谞讬 谞砖诪讛 讬转讬专讛 讚讗诪专 专讬砖 诇拽讬砖 谞砖诪讛 讬转讬专讛 谞讬转谞讛 讘讜 讘讗讚诐 讘注专讘 砖讘转 讘诪讜爪讗讬 砖讘转 谞讜讟诇讬谉 讗讜转讛 诪诪谞讜 砖谞讗诪专 砖讘转 讜讬谞驻砖 讻讬讜谉 砖砖讘转 讜讬 讗讘讚讛 谞驻砖

Reish Lakish said: They would not fast on Sunday due to the added soul, as Reish Lakish said: An added soul is given to man on Shabbat eve, and at the conclusion of Shabbat it is removed it from him, as it is stated: 鈥淗e ceased from work and rested [vayinafash]鈥 (Exodus 31:17), which he expounds as follows: Since one has rested and Shabbat has passed, woe for the soul [vai nefesh] that is lost, the added soul that each individual relinquishes. Consequently, one is still weak from this loss on Sunday.

讘讬讜诐 讛专讗砖讜谉 讘专讗砖讬转 讜壮讬讛讬 专拽讬注壮 转谞讗 讘专讗砖讬转 讘砖谞讬诐 讬讛讬 专拽讬注 讘讗讞讚 讘砖诇诪讗 讬讛讬 专拽讬注 讘讗讞讚 转诇转讗 驻住讜拽讬 讛讜讜 讗诇讗 讘专讗砖讬转 讘砖谞讬诐 诪讗讬 讟注诪讗 讞诪讬砖讛 驻住讜拽讬 讛讜讬讬谉 讜转谞讬讗 讛拽讜专讗 讘转讜专讛 讗诇 讬驻讞讜转 诪砖诇砖讛 驻住讜拽讬诐

The mishna taught that on Sunday they would read the portions starting with: 鈥淚n the beginning鈥 (Genesis 1:1鈥5) and 鈥淟et there be a firmament鈥 (Genesis 1:6鈥8). It is taught in a baraita: The section: 鈥淚n the beginning鈥 is read by two people, while 鈥淟et there be a firmament鈥 is read by one. The Gemara asks: Granted, the passage 鈥淟et there be a firmament鈥 is read by one individual, as it is three verses long, and one who is called to the Torah reads at least three verses. However, what is the reason that the section 鈥淚n the beginning鈥 is read by two individuals? It is five verses long, and it is taught in a mishna (Megilla 22a): One who reads from the Torah may not read fewer than three verses. How, then, are five verses read by two individuals?

专讘 讗诪专 讚讜诇讙 讜砖诪讜讗诇 讗诪专 驻讜住拽 讜专讘 讚讗诪专 讚讜诇讙 诪讗讬 讟注诪讗 诇讗 讗诪专 驻讜住拽 拽住讘专 讻诇 驻住讜拽讗 讚诇讗 驻住拽讬讛 诪砖讛 讗谞谉 诇讗 驻住拽讬谞谉 诇讬讛

The Gemara cites two answers. Rav said: The first reader reads the first three verses, and the second reader repeats the last verse read by the first, and continues with the final two verses. And Shmuel said: They split the middle verse into two, so that each of the pair reads half of it. The Gemara asks: And with regard to Rav, who said that one repeats, what is the reason that he did not say they should split a verse? The Gemara answers that Rav maintains that with regard to any verse that was not divided by Moses, we do not divide it.

讜砖诪讜讗诇 讗诪专 驻讜住拽 讜诪讬 驻住拽讬谞谉 讜讛讗诪专 专讘讬 讞谞讬谞讗 拽专讗 爪注专 讙讚讜诇 讛讬讛 诇讬 讗爪诇 专讘讬 讞谞讬谞讗 讛讙讚讜诇 讜诇讗 讛转讬专 诇讬 诇驻住讜拽 讗诇讗 诇转讬谞讜拽讜转 砖诇 讘讬转 专讘谉 讛讜讗讬诇 讜诇讛转诇诪讚 注砖讜讬谉 讜砖诪讜讗诇 讛转诐 讟注诪讗 诪讗讬 诪砖讜诐 讚诇讗 讗驻砖专 讛讻讗 谞诪讬 诇讗 讗驻砖专

And Shmuel said that one splits the middle verse into two. The Gemara asks: And may one split a single verse? But didn鈥檛 Rabbi 岣nina Kara, the Bible expert, who taught the Bible to schoolchildren, say: I had great trouble with Rabbi 岣nina the Great when I asked him this question, and he permitted me to split long verses into two only for the benefit of schoolchildren, since it is performed to help them learn. And Shmuel can respond that what is the reason there, in the case of schoolchildren, that it is permitted to split verses? Because it is not possible to proceed in any other way. Here too, it is not possible for two people to read five verses other than by splitting one of them into two.

讜砖诪讜讗诇 讗诪专 驻讜住拽 诪讗讬 讟注诪讗 诇讗 讗诪专 讚讜诇讙 讙讝讬专讛 诪砖讜诐 讛谞讻谞住讬谉 讜讙讝专讛 诪砖讜诐 讛讬讜爪讗讬谉

The Gemara questions this last conclusion. And Shmuel said that one splits the middle verse into two. What is the reason that he did not say that he repeats one of the verses, in accordance with the opinion of Rav? The Gemara explains: It is a rabbinic decree due to those who enter the synagogue in the middle of the reading, and a decree due to those who leave in the middle. If someone entered or exited in the middle of the reading and heard three full verses, he might think that one of the readers had read fewer than three full verses, which might lead him to conclude that it is permitted to read fewer than three verses.

诪讬转讬讘讬 驻专砖讛 砖诇 砖砖讛 驻住讜拽讬诐 拽讜专讬谉 讗讜转讛 讘砖谞讬诐 讜砖诇 讞诪砖讛 讘讬讞讬讚 讜讗诐 讛专讗砖讜谉 拽讜专讗 砖诇砖讛 讛砖谞讬 拽讜专讗 砖谞讬诐 诪驻专砖讛 讝讜 讜讗讞讚 诪驻专砖讛 讗讞专转 讜讬砖 讗讜诪专讬诐 砖诇砖讛 诇驻讬 砖讗讬谉 诪转讞讬诇讬谉 讘驻专砖讛 驻讞讜转 诪砖诇砖讛 驻住讜拽讬谉

The Gemara raises an objection from a baraita: A chapter consisting of six verses may be read by two individuals, and a chapter of five verses must be read by one. And if the first individual reads three verses from the five-verse chapter, the second one reads the last two verses of that chapter and one more from another chapter. And some say that three verses are read from the next chapter, as one may not begin to read a chapter for fewer than three verses.

诇诪讗谉 讚讗诪专 讚讜诇讙 诇讬讚诇讜讙 讜诇诪讗谉 讚讗诪专 驻讜住拽 诇讬驻住讜拽 砖讗谞讬 讛转诐

The Gemara explains the objection: According to the one who said that they repeat the middle verse, let the second reader repeat a verse here as well. And according to the one who said that they split a verse, here too, let them split it. Apparently, the baraita contradicts the opinions of both Rav and Shmuel. The Gemara answers: It is different there,

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