Today's Daf Yomi
December 9, 2021 | ה׳ בטבת תשפ״ב
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”l who will be greatly missed.
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This month's learning is sponsored by Sami Groff in honor of Shoshana Keats Jaskoll and Chochmat Nashim.
Taanit 27
Today’s 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.
Today’s daf is sponsored by Patti Evans in loving memory of her mother, Gloria Weisman’s, first yahrzeit. “My 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.”
Today’s daf is also sponsored by Sylvia Simmons in loving memory of Pessy Simmons, Pessy bat Eliyahu Yitschak v’Rachel Leah. “Pessy – who inspired many with her enquiring mind and lifelong love of Jewish learning – would admire the growing community of female Talmud learners.”
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.
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אי מה משרת בעל מום לא אף כהן מברך בעל מום לא הא איתקש לנזיר
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.
ומאי חזית דמקשת לקולא אקיש לחומרא אסמכתא נינהו מדרבנן ולקולא:
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.
אלו הן מעמדות לפי שנאמר צו את בני ישראל׳ כו׳: מאי קאמר הכי קאמר אלו הן מעמדות ומה טעם תיקנו מעמדות לפי שנאמר צו את בני ישראל ואמרת אליהם את קרבני לחמי לאשי
§ The mishna taught that these are the non-priestly watches: Since it is stated: “Command the children of Israel.” 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: “Command 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” (Numbers 28:2).
והיאך קרבנו של אדם קרב והוא אינו עומד על גביו התקינו נביאים הראשונים עשרים וארבעה משמרות על כל משמר ומשמר היה מעמד בירושלים של כהנים ושל לוים ושל ישראלים הגיע זמן משמר לעלות כהנים ולוים עולין לירושלים
The mishna continues: But how can a person’s 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.
תנו רבנן עשרים וארבעה משמרות בארץ ישראל ושתים עשרה ביריחו שתים עשרה ביריחו נפישן להו טובא אלא שתים עשרה מהן ביריחו הגיע זמן המשמר לעלות חצי המשמר היה עולה מארץ ישראל לירושלים וחצי המשמר היה עולה מיריחו כדי שיספקו מים ומזון לאחיהם שבירושלים
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.
אמר רב יהודה אמר שמואל כהנים ולוים וישראלים מעכבין את הקרבן במתניתא תנא רבי שמעון בן אלעזר כהנים ולוים וכלי שיר מעכבין את הקרבן במאי קמיפלגי מר סבר עיקר שירה בפה ומר סבר עיקר שירה בכלי
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’ 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.
אמר רב חמא בר גוריא אמר רב משה תיקן להם לישראל שמונה משמרות ארבעה מאלעזר וארבעה מאיתמר בא שמואל והעמידן על שש עשרה בא דוד והעמידן על עשרים וארבעה שנאמר בשנת הארבעים למלכות דויד נדרשו וימצא בהם גבורי חיל ביעזיר גלעד
Rav Ḥama 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: “In 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” (I Chronicles 26:31).
מיתיבי משה תיקן להם לישראל שמונה משמרות ארבעה מאלעזר וארבעה מאיתמר ובא דוד ושמואל והעמידן על עשרים וארבע שנאמר המה יסד דויד ושמואל הראה באמונתם הכי קאמר מיסודו של דוד ושמואל הרמתי העמידום על עשרים וארבע
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: “Whom David and Samuel the seer ordained in their set office” (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.
תניא אידך משה תיקן להם לישראל שש עשרה משמרות שמונה מאלעזר ושמונה מאיתמר וכשרבו בני אלעזר על בני איתמר חלקום והעמידום על עשרים וארבע שנאמר וימצאו בני אלעזר רבים לראשי הגברים מן בני איתמר ויחלקום לבני אלעזר ראשים לבית אבות ששה עשר ולבני איתמר לבית אבותם שמונה ואומר בית אב אחד אחז לאלעזר ואחז אחז לאיתמר
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: “And 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’ houses, and of the sons of Itamar, according to their fathers’ houses, eight” (I Chronicles 24:4). And it says: “One father’s house taken for Elazar, and proportionately for Itamar” (I Chronicles 24:6).
מאי ואומר וכי תימא כי היכי דנפישי בני אלעזר הכא נמי דנפישי בני איתמר שמונה מעיקרא ארבעה הוו תא שמע בית אב אחד אחז לאלעזר ואחז אחז לאיתמר תיובתא דרב חמא בר גוריא
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 Ḥama bar Gurya, then come and hear: “One father’s house taken for Elazar, and proportionately for Itamar,” which indicates that the descendants of Itamar remained as they were. This verse is apparently a conclusive refutation of the opinion of Rav Ḥama bar Gurya, who says that Moses established only eight priestly watches.
אמר לך רב חמא בר גוריא תנאי היא ואנא דאמרי כי האי תנא דאמר שמונה
The Gemara responds: Rav Ḥama bar Gurya could have said to you that the initial order of the priestly watches is a dispute between tanna’im, as indicated by the previous baraita, and I stated my opinion in accordance with that tanna who said that Moses instituted eight priestly watches.
תנו רבנן ארבעה משמרות עלו מן הגולה ואלו הן ידעיה חרים פשחור ואימר עמדו נביאים שביניהם
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
וחלקום והעמידום על עשרים וארבעה בללום ונתנום בקלפי בא ידעיה ונטל חלקו וחלק חבריו שש בא חרים ונטל חלקו וחלק חבריו שש וכן פשחור וכן אימר
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.
וכן התנו נביאים שביניהם שאפילו יהויריב ראש משמרת עולה לא ידחה ידעיה ממקומו אלא ידעיה עיקר ויהויריב טפל לו:
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.
וישראל שבאותו משמר מתכנסין בעריהן וקורין במעשה בראשית: מנהני מילי אמר רבי יעקב בר אחא אמר רב אסי אלמלא מעמדות לא נתקיימו שמים וארץ שנאמר ויאמר ה׳ אלהים במה אדע כי אירשנה
§ 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’akov bar Aḥa 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: “And he said: Lord God, by what shall I know that I shall inherit it?” (Genesis 15:8).
אמר אברהם רבונו של עולם שמא ישראל חוטאין לפניך אתה עושה להם כדור המבול וכדור הפלגה אמר ליה לאו אמר לפניו רבונו של עולם הודיעני במה אירשנה אמר ליה קחה לי עגלה משלשת ועז משלשת וגו׳
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: “Take 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” (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.
אמר לפניו רבונו של עולם תינח בזמן שבית המקדש קיים בזמן שאין בית המקדש קיים מה תהא עליהם אמר לו כבר תקנתי להם סדר קרבנות בזמן שקוראין בהן לפני מעלה אני עליהם כאילו הקריבום לפני ואני מוחל להם על כל עונותיהם
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.
תנו רבנן אנשי משמר היו מתפללין על קרבן אחיהם שיתקבל ברצון ואנשי מעמד מתכנסין לבית הכנסת ויושבין ארבע תעניות בשני בשבת בשלישי ברביעי ובחמישי בשני על יורדי הים בשלישי על הולכי מדברות
§ 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.
ברביעי על אסכרא שלא תיפול על התינוקות בחמישי על עוברות ומיניקות עוברות שלא יפילו מיניקות שיניקו את בניהם ובערב שבת לא היו מתענין מפני כבוד השבת קל וחומר בשבת עצמה
On Wednesday they would fast over croup, that it should not befall the children, as on the fourth day the bodies of light [me’orot] were created, a textual allusion to curses [me’erot]. 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.
באחד בשבת מאי טעמא לא אמר רבי יוחנן מפני הנוצרים רבי שמואל בר נחמני אמר מפני שהוא שלישי ליצירה
The Gemara asks: What is the reason that they would not fast on Sunday? Rabbi Yoḥanan 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 Naḥmani 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’s very creation, is considered the most painful.
ריש לקיש אמר מפני נשמה יתירה דאמר ריש לקיש נשמה יתירה ניתנה בו באדם בערב שבת במוצאי שבת נוטלין אותה ממנו שנאמר שבת וינפש כיון ששבת וי אבדה נפש:
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: “He ceased from work and rested [vayinafash]” (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.
ביום הראשון בראשית ויהי רקיע: תנא בראשית בשנים יהי רקיע באחד בשלמא יהי רקיע באחד תלתא פסוקי הוו אלא בראשית בשנים מאי טעמא חמישה פסוקי הויין ותניא הקורא בתורה אל יפחות משלשה פסוקים
The mishna taught that on Sunday they would read the portions starting with: “In the beginning” (Genesis 1:1–5) and “Let there be a firmament” (Genesis 1:6–8). It is taught in a baraita: The section: “In the beginning” is read by two people, while “Let there be a firmament” is read by one. The Gemara asks: Granted, the passage “Let there be a firmament” 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 “In the beginning” 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?
רב אמר דולג ושמואל אמר פוסק ורב דאמר דולג מאי טעמא לא אמר פוסק קסבר כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה
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.
ושמואל אמר פוסק ומי פסקינן והאמר רבי חנינא קרא צער גדול היה לי אצל רבי חנינא הגדול ולא התיר לי לפסוק אלא לתינוקות של בית רבן הואיל ולהתלמד עשוין ושמואל התם טעמא מאי משום דלא אפשר הכא נמי לא אפשר
And Shmuel said that one splits the middle verse into two. The Gemara asks: And may one split a single verse? But didn’t Rabbi Ḥanina Kara, the Bible expert, who taught the Bible to schoolchildren, say: I had great trouble with Rabbi Ḥanina 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.
ושמואל אמר פוסק מאי טעמא לא אמר דולג גזירה משום הנכנסין וגזרה משום היוצאין
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.
מיתיבי פרשה של ששה פסוקים קורין אותה בשנים ושל חמשה ביחיד ואם הראשון קורא שלשה השני קורא שנים מפרשה זו ואחד מפרשה אחרת ויש אומרים שלשה לפי שאין מתחילין בפרשה פחות משלשה פסוקין
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.
למאן דאמר דולג לידלוג ולמאן דאמר פוסק ליפסוק שאני התם
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”l who will be greatly missed.
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This month's learning is sponsored by Sami Groff in honor of Shoshana Keats Jaskoll and Chochmat Nashim.
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Taanit 27
The William Davidson Talmud | Powered by Sefaria
אי מה משרת בעל מום לא אף כהן מברך בעל מום לא הא איתקש לנזיר
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.
ומאי חזית דמקשת לקולא אקיש לחומרא אסמכתא נינהו מדרבנן ולקולא:
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.
אלו הן מעמדות לפי שנאמר צו את בני ישראל׳ כו׳: מאי קאמר הכי קאמר אלו הן מעמדות ומה טעם תיקנו מעמדות לפי שנאמר צו את בני ישראל ואמרת אליהם את קרבני לחמי לאשי
§ The mishna taught that these are the non-priestly watches: Since it is stated: “Command the children of Israel.” 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: “Command 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” (Numbers 28:2).
והיאך קרבנו של אדם קרב והוא אינו עומד על גביו התקינו נביאים הראשונים עשרים וארבעה משמרות על כל משמר ומשמר היה מעמד בירושלים של כהנים ושל לוים ושל ישראלים הגיע זמן משמר לעלות כהנים ולוים עולין לירושלים
The mishna continues: But how can a person’s 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.
תנו רבנן עשרים וארבעה משמרות בארץ ישראל ושתים עשרה ביריחו שתים עשרה ביריחו נפישן להו טובא אלא שתים עשרה מהן ביריחו הגיע זמן המשמר לעלות חצי המשמר היה עולה מארץ ישראל לירושלים וחצי המשמר היה עולה מיריחו כדי שיספקו מים ומזון לאחיהם שבירושלים
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.
אמר רב יהודה אמר שמואל כהנים ולוים וישראלים מעכבין את הקרבן במתניתא תנא רבי שמעון בן אלעזר כהנים ולוים וכלי שיר מעכבין את הקרבן במאי קמיפלגי מר סבר עיקר שירה בפה ומר סבר עיקר שירה בכלי
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’ 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.
אמר רב חמא בר גוריא אמר רב משה תיקן להם לישראל שמונה משמרות ארבעה מאלעזר וארבעה מאיתמר בא שמואל והעמידן על שש עשרה בא דוד והעמידן על עשרים וארבעה שנאמר בשנת הארבעים למלכות דויד נדרשו וימצא בהם גבורי חיל ביעזיר גלעד
Rav Ḥama 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: “In 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” (I Chronicles 26:31).
מיתיבי משה תיקן להם לישראל שמונה משמרות ארבעה מאלעזר וארבעה מאיתמר ובא דוד ושמואל והעמידן על עשרים וארבע שנאמר המה יסד דויד ושמואל הראה באמונתם הכי קאמר מיסודו של דוד ושמואל הרמתי העמידום על עשרים וארבע
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: “Whom David and Samuel the seer ordained in their set office” (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.
תניא אידך משה תיקן להם לישראל שש עשרה משמרות שמונה מאלעזר ושמונה מאיתמר וכשרבו בני אלעזר על בני איתמר חלקום והעמידום על עשרים וארבע שנאמר וימצאו בני אלעזר רבים לראשי הגברים מן בני איתמר ויחלקום לבני אלעזר ראשים לבית אבות ששה עשר ולבני איתמר לבית אבותם שמונה ואומר בית אב אחד אחז לאלעזר ואחז אחז לאיתמר
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: “And 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’ houses, and of the sons of Itamar, according to their fathers’ houses, eight” (I Chronicles 24:4). And it says: “One father’s house taken for Elazar, and proportionately for Itamar” (I Chronicles 24:6).
מאי ואומר וכי תימא כי היכי דנפישי בני אלעזר הכא נמי דנפישי בני איתמר שמונה מעיקרא ארבעה הוו תא שמע בית אב אחד אחז לאלעזר ואחז אחז לאיתמר תיובתא דרב חמא בר גוריא
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 Ḥama bar Gurya, then come and hear: “One father’s house taken for Elazar, and proportionately for Itamar,” which indicates that the descendants of Itamar remained as they were. This verse is apparently a conclusive refutation of the opinion of Rav Ḥama bar Gurya, who says that Moses established only eight priestly watches.
אמר לך רב חמא בר גוריא תנאי היא ואנא דאמרי כי האי תנא דאמר שמונה
The Gemara responds: Rav Ḥama bar Gurya could have said to you that the initial order of the priestly watches is a dispute between tanna’im, as indicated by the previous baraita, and I stated my opinion in accordance with that tanna who said that Moses instituted eight priestly watches.
תנו רבנן ארבעה משמרות עלו מן הגולה ואלו הן ידעיה חרים פשחור ואימר עמדו נביאים שביניהם
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
וחלקום והעמידום על עשרים וארבעה בללום ונתנום בקלפי בא ידעיה ונטל חלקו וחלק חבריו שש בא חרים ונטל חלקו וחלק חבריו שש וכן פשחור וכן אימר
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.
וכן התנו נביאים שביניהם שאפילו יהויריב ראש משמרת עולה לא ידחה ידעיה ממקומו אלא ידעיה עיקר ויהויריב טפל לו:
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.
וישראל שבאותו משמר מתכנסין בעריהן וקורין במעשה בראשית: מנהני מילי אמר רבי יעקב בר אחא אמר רב אסי אלמלא מעמדות לא נתקיימו שמים וארץ שנאמר ויאמר ה׳ אלהים במה אדע כי אירשנה
§ 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’akov bar Aḥa 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: “And he said: Lord God, by what shall I know that I shall inherit it?” (Genesis 15:8).
אמר אברהם רבונו של עולם שמא ישראל חוטאין לפניך אתה עושה להם כדור המבול וכדור הפלגה אמר ליה לאו אמר לפניו רבונו של עולם הודיעני במה אירשנה אמר ליה קחה לי עגלה משלשת ועז משלשת וגו׳
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: “Take 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” (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.
אמר לפניו רבונו של עולם תינח בזמן שבית המקדש קיים בזמן שאין בית המקדש קיים מה תהא עליהם אמר לו כבר תקנתי להם סדר קרבנות בזמן שקוראין בהן לפני מעלה אני עליהם כאילו הקריבום לפני ואני מוחל להם על כל עונותיהם
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.
תנו רבנן אנשי משמר היו מתפללין על קרבן אחיהם שיתקבל ברצון ואנשי מעמד מתכנסין לבית הכנסת ויושבין ארבע תעניות בשני בשבת בשלישי ברביעי ובחמישי בשני על יורדי הים בשלישי על הולכי מדברות
§ 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.
ברביעי על אסכרא שלא תיפול על התינוקות בחמישי על עוברות ומיניקות עוברות שלא יפילו מיניקות שיניקו את בניהם ובערב שבת לא היו מתענין מפני כבוד השבת קל וחומר בשבת עצמה
On Wednesday they would fast over croup, that it should not befall the children, as on the fourth day the bodies of light [me’orot] were created, a textual allusion to curses [me’erot]. 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.
באחד בשבת מאי טעמא לא אמר רבי יוחנן מפני הנוצרים רבי שמואל בר נחמני אמר מפני שהוא שלישי ליצירה
The Gemara asks: What is the reason that they would not fast on Sunday? Rabbi Yoḥanan 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 Naḥmani 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’s very creation, is considered the most painful.
ריש לקיש אמר מפני נשמה יתירה דאמר ריש לקיש נשמה יתירה ניתנה בו באדם בערב שבת במוצאי שבת נוטלין אותה ממנו שנאמר שבת וינפש כיון ששבת וי אבדה נפש:
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: “He ceased from work and rested [vayinafash]” (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.
ביום הראשון בראשית ויהי רקיע: תנא בראשית בשנים יהי רקיע באחד בשלמא יהי רקיע באחד תלתא פסוקי הוו אלא בראשית בשנים מאי טעמא חמישה פסוקי הויין ותניא הקורא בתורה אל יפחות משלשה פסוקים
The mishna taught that on Sunday they would read the portions starting with: “In the beginning” (Genesis 1:1–5) and “Let there be a firmament” (Genesis 1:6–8). It is taught in a baraita: The section: “In the beginning” is read by two people, while “Let there be a firmament” is read by one. The Gemara asks: Granted, the passage “Let there be a firmament” 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 “In the beginning” 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?
רב אמר דולג ושמואל אמר פוסק ורב דאמר דולג מאי טעמא לא אמר פוסק קסבר כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה
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.
ושמואל אמר פוסק ומי פסקינן והאמר רבי חנינא קרא צער גדול היה לי אצל רבי חנינא הגדול ולא התיר לי לפסוק אלא לתינוקות של בית רבן הואיל ולהתלמד עשוין ושמואל התם טעמא מאי משום דלא אפשר הכא נמי לא אפשר
And Shmuel said that one splits the middle verse into two. The Gemara asks: And may one split a single verse? But didn’t Rabbi Ḥanina Kara, the Bible expert, who taught the Bible to schoolchildren, say: I had great trouble with Rabbi Ḥanina 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.
ושמואל אמר פוסק מאי טעמא לא אמר דולג גזירה משום הנכנסין וגזרה משום היוצאין
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.
מיתיבי פרשה של ששה פסוקים קורין אותה בשנים ושל חמשה ביחיד ואם הראשון קורא שלשה השני קורא שנים מפרשה זו ואחד מפרשה אחרת ויש אומרים שלשה לפי שאין מתחילין בפרשה פחות משלשה פסוקין
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.
למאן דאמר דולג לידלוג ולמאן דאמר פוסק ליפסוק שאני התם
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,
