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Today's Daf Yomi

July 9, 2014 | 讬状讗 讘转诪讜讝 转砖注状讚

  • 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 28

Study Guide Taanit 28


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讚讗讬转 诇讬讛 专讜讜讞讗

as the second reader has space, i.e., he has the option to read from the ensuing paragraph.

驻专砖讛 讙讚讜诇讛 拽讜专讬谉 讗讜转讛 讘砖谞讬诐 讘砖讞专讬转 讜讘诪讜住祝 讜讘诪谞讞讛 拽讜专讬谉 注诇 驻讬讛谉 讻讜壮 讗讬讘注讬讗 诇讛讜 讛讬讻讬 拽讗诪专 讘砖讞专讬转 讜讘诪讜住祝 拽讜专讬谉 讗讜转讛 讘住驻专 讜讘诪谞讞讛 拽讜专讬谉 讗讜转讛 注诇 驻讛 讻拽讜专讬谉 讗转 砖诪注 讗讜 讚诇诪讗 讛讻讬 拽转谞讬 讘砖讞专讬转 拽讜专讬谉 讗讜转讛 讘住驻专 讜讘诪讜住祝 讜讘诪谞讞讛 拽讜专讬谉 讗讜转讛 注诇 驻讛 讻拽讜专讬谉 讗转 砖诪注

搂 The mishna taught: A long passage is read by two people, and they read from the Torah in the morning prayer and in the additional prayer. And in the afternoon prayer they read the daily portion by heart, just as one recites Shema. A dilemma was raised before the Sages: With regard to what case is the tanna speaking? Does he mean that in the morning prayer and in the additional prayer they read the portion from a Torah scroll, but in the afternoon prayer each individual reads by heart, just as one recites Shema? Or perhaps this is what is taught: In the morning prayer they read it from a Torah scroll, but in the additional prayer and in the afternoon prayer they read it by heart, just as one recites Shema.

转讗 砖诪注 讚转谞讬讗 讘砖讞专讬转 讜讘诪讜住祝 谞讻谞住讬谉 诇讘讬转 讛讻谞住转 讜拽讜专讬谉 讻讚专讱 砖拽讜专讬谉 讻诇 讛砖谞讛 讜讘诪谞讞讛 讬讞讬讚 拽讜专讗 讗讜转讛 注诇 驻讛 讗诪专 专讘讬 讬讜住讬 讜讻讬 讬讞讬讚 讬讻讜诇 诇拽专讜转 讚讘专讬 转讜专讛 注诇 驻讛 讘爪讬讘讜专 讗诇讗 讻讜诇谉 谞讻谞住讬谉 讜拽讜专讬谉 讗讜转讛 注诇 驻讛 讻拽讜专讬谉 讗转 砖诪注

The Gemara suggests: Come and hear, as it is taught in a baraita: In the morning prayer and in the additional prayer they would enter the synagogue and read from the Torah in the manner that they read all year. But in the afternoon prayer, a single individual would read the portion for that day by heart. Rabbi Yosei said: But can an individual read matters of Torah by heart in the presence of the community? Rather, they all enter and read that day鈥檚 portion together, just as one recites Shema. This baraita clearly indicates that they would read by heart only in the afternoon service.

讻诇 讬讜诐 砖讬砖 讘讜 讛诇诇 讗讬谉 讘讜 诪注诪讚 讻讜壮 诪讛 讛驻专砖 讘讬谉 讝讛 诇讝讛 讛诇诇讜 讚讘专讬 转讜专讛 讜讛诇诇讜 讚讘专讬 住讜驻专讬诐

The mishna taught: On any day that has the recitation of hallel, but on which the additional offering was not sacrificed, it has no reading of the Torah by the non-priestly watch in the morning service. On days that have both hallel and an additional offering, there was no reading in the afternoon prayer. When a wood offering was brought, there was no reading in the closing prayer. The Gemara asks: What is the difference between this and that, a day on which an additional offering is sacrificed and a day on which a wood offering is brought? The Gemara explains: These days, on which an additional offering is brought, apply by Torah law, but these days, on which a wood offering is brought, apply by rabbinic law, and therefore it overrides only the closing prayer.

讝诪谉 注爪讬 讻讛谞讬诐 讜讛注诐 讻讜壮 转谞讜 专讘谞谉 诇诪讛 讛讜爪专讻讜 诇讜诪专 讝诪谉 注爪讬 讻讛谞讬诐 讜讛注诐 讗诪专讜 讻砖注诇讜 讘谞讬 讛讙讜诇讛 诇讗 诪爪讗讜 注爪讬诐 讘诇砖讻讛 讜注诪讚讜 讗诇讜 讜讛转谞讚讘讜 诪砖诇讛诐

The mishna continues with a list of the times for the wood offering of priests and the people. The Sages taught: Why was it necessary to state the times for the wood offering of priests and the people? They said in response that this is what happened: When the people of the exile ascended to Jerusalem in the beginning of the Second Temple period, they did not find enough wood in the Temple chamber for the needs of the altar. And these families arose and donated from their own wood to the Temple.

讜讻讱 讛转谞讜 谞讘讬讗讬诐 砖讘讬谞讬讛谉 砖讗驻讬诇讜 诇砖讻讛 诪诇讗讛 注爪讬诐 讬讛讬讜 讗诇讜 诪转谞讚讘讬谉 诪砖诇讛谉 砖谞讗诪专 讜讛讙讜专诇讜转 讛驻诇谞讜 注诇 拽专讘谉 讛注爪讬诐 讛讻讛谞讬诐 讛诇讜讬诐 讜讛注诐 诇讛讘讬讗 诇讘讬转 讗诇讛讬谞讜 诇讘讬转 讗讘讜转讬谞讜 诇注转讬诐 诪讝诪谞讬诐 砖谞讛 讘砖谞讛 诇讘注专 注诇 诪讝讘讞 讛壮 讗诇讛讬谞讜 讻讻转讜讘 讘转讜专讛

And the prophets among them stipulated as follows, that even if the entire chamber were full of wood, the descendants of these families would donate wood from their own property on these specific days, as it is stated: 鈥淎nd we cast lots, the priests, the Levites and the people, for the wood offering, to bring it into the house of our God, according to our fathers鈥 houses, at appointed times year by year, to burn upon the altar of the Lord our God, as it is written in the Torah鈥 (Nehemiah 10:35). Although these donations were not always necessary, it was established that all generations would observe these days.

讜注诪讛诐 讻讛谞讬诐 讜诇讜讬诐 讜讻诇 诪讬 讻讜壮 转谞讜 专讘谞谉 诪讛 讛讬讜 讘谞讬 讙讜谞讘讬 注诇讬 讜讘谞讬 拽讜爪注讬 拽爪讬注讜转

The mishna further taught that on the fifteenth of Av, wood was brought by the descendants of Zattu ben Yehuda, and with this group 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. The Sages taught: Who were the descendants of those who deceived the authorities with a pestle and the descendants of those who packed dried figs?

讗诪专讜 驻注诐 讗讞转 讙讝专讛 诪诇讻讜转 讛专砖注讛 砖诪讚 注诇 讬砖专讗诇 砖诇讗 讬讘讬讗讜 注爪讬诐 诇诪注专讻讛 讜砖诇讗 讬讘讬讗讜 讘讻讜专讬诐 诇讬专讜砖诇讬诐 讜讛讜砖讬讘讜 驻专讜讝讚讗讜转 注诇 讛讚专讻讬诐 讻讚专讱 砖讛讜砖讬讘 讬专讘注诐 讘谉 谞讘讟 砖诇讗 讬注诇讜 讬砖专讗诇 诇专讙诇

They said in explanation: Once, the evil kingdom of Greece issued a decree of apostasy against the Jews, that they may not bring wood for the arrangement of the altar and that they may not bring first fruits to Jerusalem. And they placed guards [prozda鈥檕t] on the roads, in the manner that Jeroboam, son of Nevat, placed guards, so that the Jews could not ascend for the pilgrim Festival.

诪讛 注砖讜 讻砖专讬谉 讜讬专讗讬 讞讟讗 砖讘讗讜转讜 讛讚讜专 讛讘讬讗讜 住诇讬 讘讻讜专讬诐 讜讞讬驻讜诐 讘拽爪讬注讜转 讜谞讟诇讜诐 讜注诇讬 注诇 讻转驻讬讛谉 讜讻讬讜谉 砖讛讙讬注讜 讗爪诇 驻专讜讝讚讗讜转 讗诪专讜 诇讛诐 诇讛讬讻谉 讗转诐 讛讜诇讻讬谉 讗讜诪专讬谉 诇讛诐 诇注砖讜转 砖谞讬 注讙讜诇讬 讚讘讬诇讛 讘诪讻转砖转 砖诇驻谞讬谞讜 讜讘注诇讬 砖注诇 讻转驻讬谞讜 讻讬讜谉 砖注讘专讜 诪讛谉 注讬讟专讜诐 讘住诇讬诐 讜讛讘讬讗讜诐 诇讬专讜砖诇讬诐

What did the worthy and sin-fearing individuals of that generation do? They brought baskets of first fruits, and covered them with dried figs, and took them with a pestle on their shoulders. And when they reached the guards, the guards said to them: Where are you going? They said to them: We are going to prepare two round cakes of pressed figs with the mortar that is down the road before us and with the pestle that we are carrying on our shoulders. As soon as they passed the guards, they decorated the baskets of first fruits and brought them to Jerusalem.

转谞讗 讛谉 讛谉 讘谞讬 住诇诪讗讬 讛谞转讜驻转讬 转谞讜 专讘谞谉 诪讛 讛谉 讘谞讬 住诇诪讗讬 讛谞转讜驻转讬 讗诪专讜 驻注诐 讗讞转 讙讝专讛 诪诇讻讜转 讛专砖注讛 砖诪讚 注诇 讬砖专讗诇 砖诇讗 讬讘讬讗讜 注爪讬诐 诇诪注专讻讛 讜讛讜砖讬讘讜 驻专讜讝讚讗讜转 注诇 讛讚专讻讬诐 讻讚专讱 砖讛讜砖讬讘 讬专讘注诐 讘谉 谞讘讟 注诇 讛讚专讻讬诐 砖诇讗 讬注诇讜 讬砖专讗诇 诇专讙诇

A Sage taught: This was something that was performed in a similar manner by the descendants of Salmai of Netophat. The Gemara explains this comment by quoting a baraita. The Sages taught: Who are the descendants of Salmai of Netophat? They said in explanation: Once, the evil kingdom of Greece issued a decree of apostasy against the Jews, that they may not bring wood for the arrangement of the altar. And they placed guards on the roads, in the manner that Jeroboam, son of Nevat, placed guards, so that the Jews could not ascend for the pilgrim Festival.

诪讛 注砖讜 讬专讗讬 讞讟讗 砖讘讗讜转讜 讛讚讜专 讛讘讬讗讜 讙讝讬专讬讛谉 讜注砖讜 住讜诇诪讜转 讜讛谞讬讞讜 注诇 讻转驻讬讛诐 讜讛诇讻讜 诇讛诐 讻讬讜谉 砖讛讙讬注讜 讗爪诇谉 讗诪专讜 诇讛诐 诇讛讬讻谉 讗转诐 讛讜诇讻讬谉 讗诪专讜 诇讛诐 诇讛讘讬讗 讙讜讝诇讜转 诪砖讜讘讱 砖诇驻谞讬谞讜 讜讘住讜诇诪讜转 砖注诇 讻转驻讬谞讜 讻讬讜谉 砖注讘专讜 诪讛谉 驻讬专拽讜诐 讜讛讘讬讗讜诐 讜讛注诇讜诐 诇讬专讜砖诇讬诐

What did the sin-fearing individuals of that generation do? They brought their pieces of wood and prepared ladders [sulamot], and they placed the ladders on their shoulders and went off to Jerusalem. When they reached the guards, the guards said to them: Where are you going? They said to them: We are going to bring down doves from the dovecote that is located down the road before us and with these ladders that are on our shoulders. As soon as they had passed the guards, they dismantled the ladders and took them up to Jerusalem. The name Salmai alludes to the Hebrew word for ladder, sulam.

讜注诇讬讛诐 讜注诇 讻讬讜爪讗 讘讛诐 讛讜讗 讗讜诪专 讝讻专 爪讚讬拽 诇讘专讻讛 讜注诇 讬专讘注诐 讘谉 谞讘讟 讜讞讘专讬讜 谞讗诪专 讜砖诐 专砖注讬诐 讬专拽讘

And about these families who provided these donations and others like them, the verse says: 鈥淭he memory of the righteous shall be for a blessing鈥 (Proverbs 10:7), as they are remembered for the good throughout the generations. And about Jeroboam, son of Nevat, and his ilk, it is stated: 鈥淏ut the name of the wicked shall rot鈥 (Proverbs 10:7).

讘注砖专讬诐 讘讜 讘谞讬 驻讞转 诪讜讗讘 讘谉 讬讛讜讚讛 转谞讗 讘谞讬 驻讞转 诪讜讗讘 讘谉 讬讛讜讚讛 讛谉 讛谉 讘谞讬 讚讜讚 讘谉 讬讛讜讚讛 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讜住讬 讗讜诪专 讛谉 讛谉 讘谞讬 讬讜讗讘 讘谉 爪专讜讬讛

搂 The mishna taught: On the twentieth of Av, the wood offering was brought by the descendants of Pahath Moab ben Yehuda. A tanna taught: The descendants of Pahath Moab ben Yehuda are the descendants of David ben Yehuda. He is called Moab because Ruth the Moabite was the grandmother of David鈥檚 father, Yishai. This is the statement of Rabbi Meir. Rabbi Yosei says: These are the descendants of Joab, son of Zeruiah, whose mother was the daughter of Yishai and therefore also descended from Ruth.

讘注砖专讬诐 讘讗诇讜诇 讘谞讬 注讚讬谉 讘谉 讬讛讜讚讛 讜讻讜壮 转谞讜 专讘谞谉 讘谞讬 注讚讬谉 讘谉 讬讛讜讚讛 讛谉 讛谉 讘谞讬 讚讜讚 讘谉 讬讛讜讚讛 讚讘专讬 专讘讬 讬讛讜讚讛 专讘讬 讬讜住讬 讗讜诪专 讛谉 讛谉 讘谞讬 讬讜讗讘 讘谉 爪专讜讬讛

The mishna further taught: On the twentieth of Elul, the descendants of Adin ben Yehuda brought their wood offering. The Sages taught: The descendants of Adin ben Yehuda are the descendants of David ben Yehuda, who was called Adin. This is the statement of Rabbi Yehuda. Rabbi Yosei says: These are the descendants of Joab, son of Zeruiah.

讘讗讞讚 讘讟讘转 砖讘讜 讘谞讬 驻专注讜砖 砖谞讬讛 讻讜壮 诪谞讬 诪转谞讬 诇讗 专讘讬 诪讗讬专 讜诇讗 专讘讬 讬讛讜讚讛 讜诇讗 专讘讬 讬讜住讬 讗讬 专讘讬 诪讗讬专 诇讬转谞讬 砖讘讜 讘谞讬 讚讜讚 讘谉 讬讛讜讚讛 砖谞讬讛

The mishna taught: On the first of Tevet, the descendants of Parosh returned to bring wood for a second time. The Gemara asks: Who is the author of this opinion of the mishna? It is not the opinion of Rabbi Meir, nor that of Rabbi Yehuda, nor that of Rabbi Yosei. The Gemara elaborates: If it represents the opinion of Rabbi Meir, let him teach, with regard to the twentieth of Av, that the descendants of David ben Yehuda returned for a second time. According to Rabbi Meir, the descendants of Pahath Moab are the descendants of David, and consequently they would return for a second time on that date.

讗讬 专讘讬 讬讛讜讚讛 诇讬转谞讬 砖讘讜 讘谞讬 讚讜讚 讘谉 讬讛讜讚讛 砖谞讬讛 讗讬 专讘讬 讬讜住讬 诇讬转谞讬 砖讘讜 讘谞讬 讬讜讗讘 讘谉 爪专讜讬讛 砖谞讬讛

The Gemara continues: If it represents the opinion of Rabbi Yehuda, let him teach that the descendants of David ben Yehuda returned for a second time on a different date, the twentieth of Elul, as he contends that the descendants of Adin ben Yehuda are the descendants of David. And if the mishna represents the opinion of Rabbi Yosei, let him teach that the descendants of Joab, son of Zeruiah, returned for a second time, as he maintains that the descendants of Pahath Moab and the descendants of Adin ben Yehuda are both the descendants of Joab.

诇注讜诇诐 专讘讬 讬讜住讬 讜转专讬 转谞讗讬 讗诇讬讘讗 讚专讘讬 讬讜住讬

The Gemara answers: Actually, the mishna represents the opinion of Rabbi Yosei, and there are two tanna鈥檌m whose opinion is in accordance with the opinion of Rabbi Yosei. One tanna maintains that only the descendants of Pahath Moab are the descendants of Joab, while the other claims that only the descendants of Adin ben Yehuda are the descendants of Joab. According to both opinions, neither group was repeated a second time, and therefore the mishna does not pose a difficulty to either of them.

讘讗讞讚 讘讟讘转 诇讗 讛讬讛 讘讜 诪注诪讚 讻讜壮 讗诪专 诇讬讛 诪专 拽砖讬砖讗 讘专讬讛 讚专讘 讞住讚讗 诇专讘 讗砖讬

搂 The mishna taught that on the first of Tevet there was no non-priestly watch at all, as there was an additional offering, hallel, and a wood offering. Mar Kashisha, son of Rav 岣sda, said to Rav Ashi:

诪讗讬 砖谞讗 讛诇诇 讚讚讞讬 讚讬讚讬讛 讜诪讗讬 砖谞讗 诪讜住祝 讚诇讗 讚讞讬 讚讬讚讬讛

What is different about hallel that it overrides its own watch, i.e., the watch in the morning service, when hallel is recited; and what is different about the additional offering, that it does not override its own watch, of the morning service, but it does override the watch of the afternoon service and the closing prayer?

讗诪专 诇讬讛 专讘 讗砖讬 讛砖转讗 讚诇讗讜 讚讬讚讬讛 讚讞讬 讚讬讚讬讛 诇讗 讻诇 砖讻谉 讗诪专 诇讬讛 讛讻讬 拽讗诪讬谞讗 诇讱 诇讗 诇讬讚讞讬 讗诇讗 讚讬讚讬讛

Rav Ashi said to him: Now, as the additional offering overrides the watch of the afternoon service, which is not its own, is it not all the more so that it should take precedence over its own watch? Rav 岣sda said to Rav Ashi: I meant the opposite, as this is what I am saying to you: It should not take precedence over another watch, that of the closing prayer; rather, let it override only its own watch, the one performed in the additional service.

讗诪专 诇讬讛 讗讬讻讗 专讘讬 讬讜住讬 讚拽讗讬 讻讜讜转讱 讚转谞讬讗 专讘讬 讬讜住讬 讗讜诪专 讻诇 讬讜诐 砖讬砖 讘讜 诪讜住祝 讬砖 讘讜 诪注诪讚 诪注诪讚 讚诪讗讬 讗讬诇讬诪讗 诪注诪讚 讚砖讞专讬转 讛讗 转谞讗 拽诪讗 谞诪讬 讛讻讬 拽讗诪专 讗诇讗 诪注诪讚 讚诪讜住祝 讚讬讚讬讛 谞诪讬 诇讗 讚讞讬

Rav Ashi said to him: There is Rabbi Yosei, who holds in accordance with your opinion, as it is taught in a baraita that Rabbi Yosei says: On any day on which there is an additional offering, there is a non-priestly watch. The Gemara clarifies: To which non-priestly watch is he referring? If we say that Rabbi Yosei means the non-priestly watch of the morning prayer, but the first tanna also said this. Rather, Rabbi Yosei must mean the non-priestly watch of the additional prayer. However, this too is problematic; is it possible that the additional offering does not override even its own watch, during the additional service itself?

讗诇讗 讚诪谞讞讛 拽专讘谉 注爪讬诐 讚讞讬 讗诇讗 诇讗讜 讚谞注讬诇讛 砖诪注 诪讬谞讛 讚讬讚讬讛 讚讞讬 讚诇讗讜 讚讬讚讬讛 诇讗 讚讞讬 砖诪注 诪讬谞讛

Rather, Rabbi Yosei must be referring to the watch of the afternoon prayer. However, this is also puzzling, for if the wood offering overrides the watch of the afternoon service, the additional offering should certainly take precedence over it. Rather, is it not the case that Rabbi Yosei is speaking of the watch in the closing prayer? One can learn from this that the additional offering overrides its own watch, but it does not override a watch that is not its own. The Gemara concludes: Indeed, learn from this that this is the case.

讜诇讬转谞讬 谞诪讬 讘讗讞讚 讘谞讬住谉 诇讗 讛讬讛 讘讜 诪注诪讚 诪驻谞讬 砖讬砖 讘讜 讛诇诇 讜拽专讘谉 诪讜住祝 讜拽专讘谉 注爪讬诐 讗诪专 专讘讗 讝讗转 讗讜诪专转 讛诇讬诇讗 讚讘专讬砖 讬专讞讗 诇讗讜 讚讗讜专讬讬转讗

The Gemara asks: And let the mishna also teach: On the first of Nisan there was no non-priestly watch because it is a day 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. Rava said: That is to say that the hallel recited on a New Moon is not required by Torah law but is a custom.

讚讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讛讜爪讚拽 砖诪讜谞讛 注砖专 讬讜诐 讘砖谞讛 讬讞讬讚 讙讜诪专 讘讛谉 讗转 讛诇诇 讜讗诇讜 讛谉 砖诪讜谞转 讬诪讬 讛讞讙 讜砖诪讜谞转 讬诪讬 讞谞讜讻讛 讜讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讜讬讜诐 讟讜讘 砖诇 注爪专转 讜讘讙讜诇讛 注砖专讬诐 讜讗讞讚 讬讜诐 讜讗诇讜 讛谉 转砖注转 讬诪讬 讛讞讙 讜砖诪讜谞转 讬诪讬 讞谞讜讻讛 讜砖谞讬 讬诪讬诐 讛专讗砖讜谞讬诐 砖诇 驻住讞 讜砖谞讬 讬诪讬诐 讟讜讘讬诐 砖诇 注爪专转

As Rabbi Yo岣nan said in the name of Rabbi Shimon ben Yehotzadak: On eighteen days a year, the individual completes the full hallel. And they are: The eight days of the festival of Sukkot, including the Eighth Day of Assembly; the eight days of Hanukkah; the first Festival day of Passover; and the Festival day of Assembly, i.e., Shavuot. And in the Diaspora, where a second day is added to each Festival due to uncertainty over the correct date, there are twenty-one days, and they are: The nine days of the festival of Sukkot, including the last day, known as the Celebration of the Torah, the eight days of Hanukkah, the first two days of Passover, and the two Festival days of Assembly.

专讘 讗讬拽诇注 诇讘讘诇 讞讝讬谞讛讜 讚拽讗 拽专讜 讛诇讬诇讗 讘专讬砖 讬专讞讗 住讘专 诇讗驻住讜拽讬谞讛讜 讻讬讜谉 讚讞讝讗 讚拽讗 诪讚诇讙讬 讚诇讜讙讬 讗诪专 砖诪注 诪讬谞讛 诪谞讛讙 讗讘讜转讬讛诐 讘讬讚讬讛诐 转谞讗 讬讞讬讚 诇讗 讬转讞讬诇 讜讗诐 讛转讞讬诇 讙讜诪专

On this topic, the Gemara relates: Rav happened to come to Babylonia, where he saw that they were reciting hallel on a New Moon. Unfamiliar with this practice, he thought to stop them, as he assumed that they were reciting hallel unnecessarily. Once he saw that they were omitting portions, he said: I can learn from this that they are maintaining the custom of their forefathers, i.e., they know that it is a custom, not an obligation. It is taught in a baraita: An individual should not begin reciting hallel on a New Moon, but if he has begun he should complete it.

讞诪砖讛 讚讘专讬诐 讗讬专注讜 讗转 讗讘讜转讬谞讜 讘砖讘注讛 注砖专 讘转诪讜讝 讜讻讜壮 谞砖转讘专讜 讛诇讜讞讜转 诪谞诇谉 讚转谞讬讗 讘砖砖讛 诇讞讚砖 谞讬转谞讜 注砖专转 讛讚讘专讜转 诇讬砖专讗诇 专讘讬 讬讜住讬 讗讜诪专 讘砖讘注讛 讘讜 诪讗谉 讚讗诪专 讘砖砖讛 谞讬转谞讜 讘砖砖讛 谞讬转谞讜 讜讘砖讘注讛 注诇讛 诪砖讛

搂 The mishna taught: Five calamitous matters occurred to our forefathers on the seventeenth of Tammuz, one of which was that the tablets were broken. The Gemara asks: From where do we derive that the tablets were broken on this day? As it is taught in a baraita: On the sixth of the month of Sivan the Ten Commandments were given to the Jewish people. Rabbi Yosei says: It was on the seventh of that month. The Gemara comments: According to the one who said that they were given on the sixth of Sivan, they were given on the sixth, and on the seventh Moses ascended to Mount Sinai.

诪讗谉 讚讗诪专 讘砖讘注讛 讘砖讘注讛 谞讬转谞讜 讜讘砖讘注讛 注诇讛 诪砖讛 讚讻转讬讘 讜讬拽专讗 讗诇 诪砖讛 讘讬讜诐 讛砖讘讬注讬 讜讻转讬讘 讜讬讘讗 诪砖讛 讘转讜讱 讛注谞谉 讜讬注诇 讗诇 讛讛专 讜讬讛讬 诪砖讛 讘讛专 讗专讘注讬诐 讬讜诐 讜讗专讘注讬诐 诇讬诇讛 注砖专讬诐 讜讗专讘注讛 讚住讬讜谉 讜砖讬转住专 讚转诪讜讝 诪诇讜 诇讛讜 讗专讘注讬谉

According to the one who said that the Ten Commandments were given on the seventh of Sivan, they were given on the seventh, and on the seventh Moses ascended to Mount Sinai, as it is written: 鈥淎nd He called to Moses on the seventh day out of the midst of the cloud鈥 (Exodus 24:16), and it is written: 鈥淎nd Moses entered into the midst of the cloud, and he went up into the mount, and Moses was on the mount forty days and forty nights鈥 (Exodus 24:18). The calculation is as follows: There were twenty-four days remaining in Sivan, plus the first sixteen days of Tammuz, which comes to forty days.

讘砖讬讘住专 讘转诪讜讝 谞讞讬转 讗转讗 讜转讘专讬谞讛讜 诇诇讜讞讜转 讜讻转讬讘 讜讬讛讬 讻讗砖专 拽专讘 讗诇 讛诪讞谞讛 讜讬专讗 讗转 讛注讙诇 讜讬砖诇讱 诪讬讚讬讜 讗转 讛诇讞讜转 讜讬砖讘专 讗转诐 转讞转 讛讛专

On the seventeenth of Tammuz, Moses descended, came, observed the people worshipping the Golden Calf, and broke the tablets. And it is written: 鈥淎nd it came to pass, as soon as he came near to the camp, that he saw the calf and the dancing, and Moses鈥 anger burned, and he cast the tablets out of his hands, and broke them beneath the mount鈥 (Exodus 32:19). This shows that the tablets were shattered on the seventeenth of Tammuz.

讘讟诇 讛转诪讬讚 讙诪专讗

搂 The mishna taught that on the seventeenth of Tammuz the daily offering was nullified. The Gemara explains: It is a tradition that this occurred on that date.

讛讜讘拽注讛 讛注讬专 讘砖讘注讛 注砖专 讜讛讻转讬讘 讘讞讚砖 讛专讘讬注讬 讘转砖注讛 诇讞讚砖 讜讬讞讝拽 讛专注讘 讘注讬专 讜讻转讬讘 讘转专讬讛 讜转讘拽注 讛注讬专 讜讙讜壮

The mishna further taught that on the seventeenth of Tammuz the city walls of Jerusalem were breached. The Gemara asks: Was this tragedy something that occurred on the seventeenth of Tammuz? But isn鈥檛 it written: 鈥淚n the fourth month, on ninth of the month, the famine was severe in the city鈥 (Jeremiah 52:6), and it is written immediately afterward: 鈥淭hen a breach was made in the city鈥 (Jeremiah 52:7), which clearly indicates that the city was breached on the ninth.

讗诪专 专讘讗 诇讗 拽砖讬讗 讻讗谉 讘专讗砖讜谞讛 讻讗谉 讘砖谞讬讛 讚转谞讬讗 讘专讗砖讜谞讛 讛讜讘拽注讛 讛注讬专 讘转砖注讛 讘转诪讜讝 讘砖谞讬讛 讘砖讘注讛 注砖专 讘讜

Rava said: This is not difficult, as here the verse is referring to the First Temple, whereas there, in the mishna, it describes the destruction of the Second Temple, as it is taught in a baraita: Upon the destruction of the First Temple, the city walls were breached on the ninth of Tammuz; and at the destruction of the Second Temple they were breached on the seventeenth of Tammuz.

砖专祝 讗驻讜住讟诪讜住 讗转 讛转讜专讛 讙诪专讗

The mishna further taught that on the seventeenth of Tammuz Apostemos publicly burned a Torah scroll. The Gemara explains: This, too, is a tradition.

讛注诪讬讚 爪诇诐 讘讛讬讻诇 诪谞诇谉 讚讻转讬讘 讜诪注转 讛讜住专 讛转诪讬讚 讜诇转转 砖拽讜抓 砖诪诐

The mishna also stated that on the seventeenth of Tammuz Manasseh placed an idol in the Sanctuary. The Gemara asks: From where do we derive that this occurred on the seventeenth of Tammuz? As it is written: 鈥淎nd from the time that the daily offering shall be taken away and the abomination that causes appallment is set up鈥 (Daniel 12:11), which indicates that an idol was placed in the Temple on the very day that the daily offering was suspended.

讜讞讚 讛讜讛 讜讛讻转讬讘 讜注诇 讻谞祝 砖拽讜爪讬诐 诪砖诪诐 讗诪专 专讘讗 转专讬 讛讜讜 讜谞驻诇 讞讚 注诇 讞讘专讬讛 讜转讘专讬讛 诇讬讛 诇讬讚讬讛 讜讗砖转讻讞 讚讛讜讛 讻转讬讘

The Gemara asks: And was there only one idol placed there? But isn鈥檛 it written: 鈥淎nd upon the wing of detestable things shall be that which causes appallment鈥 (Daniel 9:27)? The plural, 鈥渄etestable things,鈥 indicates the presence of at least two idols. Rava said: There were initially two idols, but one fell upon the other and broke its hand. Since only one idol was whole, the mishna mentions only that one. Rava continues: And an inscription was found on the broken idol that read:

  • 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: 26-31 + Siyum – Daf Yomi One Week at a Time

This week we will learn about the national involvement in the Temple service, including Priests, Levites, and Israel. These were...

Taanit 28

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Taanit 28

讚讗讬转 诇讬讛 专讜讜讞讗

as the second reader has space, i.e., he has the option to read from the ensuing paragraph.

驻专砖讛 讙讚讜诇讛 拽讜专讬谉 讗讜转讛 讘砖谞讬诐 讘砖讞专讬转 讜讘诪讜住祝 讜讘诪谞讞讛 拽讜专讬谉 注诇 驻讬讛谉 讻讜壮 讗讬讘注讬讗 诇讛讜 讛讬讻讬 拽讗诪专 讘砖讞专讬转 讜讘诪讜住祝 拽讜专讬谉 讗讜转讛 讘住驻专 讜讘诪谞讞讛 拽讜专讬谉 讗讜转讛 注诇 驻讛 讻拽讜专讬谉 讗转 砖诪注 讗讜 讚诇诪讗 讛讻讬 拽转谞讬 讘砖讞专讬转 拽讜专讬谉 讗讜转讛 讘住驻专 讜讘诪讜住祝 讜讘诪谞讞讛 拽讜专讬谉 讗讜转讛 注诇 驻讛 讻拽讜专讬谉 讗转 砖诪注

搂 The mishna taught: A long passage is read by two people, and they read from the Torah in the morning prayer and in the additional prayer. And in the afternoon prayer they read the daily portion by heart, just as one recites Shema. A dilemma was raised before the Sages: With regard to what case is the tanna speaking? Does he mean that in the morning prayer and in the additional prayer they read the portion from a Torah scroll, but in the afternoon prayer each individual reads by heart, just as one recites Shema? Or perhaps this is what is taught: In the morning prayer they read it from a Torah scroll, but in the additional prayer and in the afternoon prayer they read it by heart, just as one recites Shema.

转讗 砖诪注 讚转谞讬讗 讘砖讞专讬转 讜讘诪讜住祝 谞讻谞住讬谉 诇讘讬转 讛讻谞住转 讜拽讜专讬谉 讻讚专讱 砖拽讜专讬谉 讻诇 讛砖谞讛 讜讘诪谞讞讛 讬讞讬讚 拽讜专讗 讗讜转讛 注诇 驻讛 讗诪专 专讘讬 讬讜住讬 讜讻讬 讬讞讬讚 讬讻讜诇 诇拽专讜转 讚讘专讬 转讜专讛 注诇 驻讛 讘爪讬讘讜专 讗诇讗 讻讜诇谉 谞讻谞住讬谉 讜拽讜专讬谉 讗讜转讛 注诇 驻讛 讻拽讜专讬谉 讗转 砖诪注

The Gemara suggests: Come and hear, as it is taught in a baraita: In the morning prayer and in the additional prayer they would enter the synagogue and read from the Torah in the manner that they read all year. But in the afternoon prayer, a single individual would read the portion for that day by heart. Rabbi Yosei said: But can an individual read matters of Torah by heart in the presence of the community? Rather, they all enter and read that day鈥檚 portion together, just as one recites Shema. This baraita clearly indicates that they would read by heart only in the afternoon service.

讻诇 讬讜诐 砖讬砖 讘讜 讛诇诇 讗讬谉 讘讜 诪注诪讚 讻讜壮 诪讛 讛驻专砖 讘讬谉 讝讛 诇讝讛 讛诇诇讜 讚讘专讬 转讜专讛 讜讛诇诇讜 讚讘专讬 住讜驻专讬诐

The mishna taught: On any day that has the recitation of hallel, but on which the additional offering was not sacrificed, it has no reading of the Torah by the non-priestly watch in the morning service. On days that have both hallel and an additional offering, there was no reading in the afternoon prayer. When a wood offering was brought, there was no reading in the closing prayer. The Gemara asks: What is the difference between this and that, a day on which an additional offering is sacrificed and a day on which a wood offering is brought? The Gemara explains: These days, on which an additional offering is brought, apply by Torah law, but these days, on which a wood offering is brought, apply by rabbinic law, and therefore it overrides only the closing prayer.

讝诪谉 注爪讬 讻讛谞讬诐 讜讛注诐 讻讜壮 转谞讜 专讘谞谉 诇诪讛 讛讜爪专讻讜 诇讜诪专 讝诪谉 注爪讬 讻讛谞讬诐 讜讛注诐 讗诪专讜 讻砖注诇讜 讘谞讬 讛讙讜诇讛 诇讗 诪爪讗讜 注爪讬诐 讘诇砖讻讛 讜注诪讚讜 讗诇讜 讜讛转谞讚讘讜 诪砖诇讛诐

The mishna continues with a list of the times for the wood offering of priests and the people. The Sages taught: Why was it necessary to state the times for the wood offering of priests and the people? They said in response that this is what happened: When the people of the exile ascended to Jerusalem in the beginning of the Second Temple period, they did not find enough wood in the Temple chamber for the needs of the altar. And these families arose and donated from their own wood to the Temple.

讜讻讱 讛转谞讜 谞讘讬讗讬诐 砖讘讬谞讬讛谉 砖讗驻讬诇讜 诇砖讻讛 诪诇讗讛 注爪讬诐 讬讛讬讜 讗诇讜 诪转谞讚讘讬谉 诪砖诇讛谉 砖谞讗诪专 讜讛讙讜专诇讜转 讛驻诇谞讜 注诇 拽专讘谉 讛注爪讬诐 讛讻讛谞讬诐 讛诇讜讬诐 讜讛注诐 诇讛讘讬讗 诇讘讬转 讗诇讛讬谞讜 诇讘讬转 讗讘讜转讬谞讜 诇注转讬诐 诪讝诪谞讬诐 砖谞讛 讘砖谞讛 诇讘注专 注诇 诪讝讘讞 讛壮 讗诇讛讬谞讜 讻讻转讜讘 讘转讜专讛

And the prophets among them stipulated as follows, that even if the entire chamber were full of wood, the descendants of these families would donate wood from their own property on these specific days, as it is stated: 鈥淎nd we cast lots, the priests, the Levites and the people, for the wood offering, to bring it into the house of our God, according to our fathers鈥 houses, at appointed times year by year, to burn upon the altar of the Lord our God, as it is written in the Torah鈥 (Nehemiah 10:35). Although these donations were not always necessary, it was established that all generations would observe these days.

讜注诪讛诐 讻讛谞讬诐 讜诇讜讬诐 讜讻诇 诪讬 讻讜壮 转谞讜 专讘谞谉 诪讛 讛讬讜 讘谞讬 讙讜谞讘讬 注诇讬 讜讘谞讬 拽讜爪注讬 拽爪讬注讜转

The mishna further taught that on the fifteenth of Av, wood was brought by the descendants of Zattu ben Yehuda, and with this group 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. The Sages taught: Who were the descendants of those who deceived the authorities with a pestle and the descendants of those who packed dried figs?

讗诪专讜 驻注诐 讗讞转 讙讝专讛 诪诇讻讜转 讛专砖注讛 砖诪讚 注诇 讬砖专讗诇 砖诇讗 讬讘讬讗讜 注爪讬诐 诇诪注专讻讛 讜砖诇讗 讬讘讬讗讜 讘讻讜专讬诐 诇讬专讜砖诇讬诐 讜讛讜砖讬讘讜 驻专讜讝讚讗讜转 注诇 讛讚专讻讬诐 讻讚专讱 砖讛讜砖讬讘 讬专讘注诐 讘谉 谞讘讟 砖诇讗 讬注诇讜 讬砖专讗诇 诇专讙诇

They said in explanation: Once, the evil kingdom of Greece issued a decree of apostasy against the Jews, that they may not bring wood for the arrangement of the altar and that they may not bring first fruits to Jerusalem. And they placed guards [prozda鈥檕t] on the roads, in the manner that Jeroboam, son of Nevat, placed guards, so that the Jews could not ascend for the pilgrim Festival.

诪讛 注砖讜 讻砖专讬谉 讜讬专讗讬 讞讟讗 砖讘讗讜转讜 讛讚讜专 讛讘讬讗讜 住诇讬 讘讻讜专讬诐 讜讞讬驻讜诐 讘拽爪讬注讜转 讜谞讟诇讜诐 讜注诇讬 注诇 讻转驻讬讛谉 讜讻讬讜谉 砖讛讙讬注讜 讗爪诇 驻专讜讝讚讗讜转 讗诪专讜 诇讛诐 诇讛讬讻谉 讗转诐 讛讜诇讻讬谉 讗讜诪专讬谉 诇讛诐 诇注砖讜转 砖谞讬 注讙讜诇讬 讚讘讬诇讛 讘诪讻转砖转 砖诇驻谞讬谞讜 讜讘注诇讬 砖注诇 讻转驻讬谞讜 讻讬讜谉 砖注讘专讜 诪讛谉 注讬讟专讜诐 讘住诇讬诐 讜讛讘讬讗讜诐 诇讬专讜砖诇讬诐

What did the worthy and sin-fearing individuals of that generation do? They brought baskets of first fruits, and covered them with dried figs, and took them with a pestle on their shoulders. And when they reached the guards, the guards said to them: Where are you going? They said to them: We are going to prepare two round cakes of pressed figs with the mortar that is down the road before us and with the pestle that we are carrying on our shoulders. As soon as they passed the guards, they decorated the baskets of first fruits and brought them to Jerusalem.

转谞讗 讛谉 讛谉 讘谞讬 住诇诪讗讬 讛谞转讜驻转讬 转谞讜 专讘谞谉 诪讛 讛谉 讘谞讬 住诇诪讗讬 讛谞转讜驻转讬 讗诪专讜 驻注诐 讗讞转 讙讝专讛 诪诇讻讜转 讛专砖注讛 砖诪讚 注诇 讬砖专讗诇 砖诇讗 讬讘讬讗讜 注爪讬诐 诇诪注专讻讛 讜讛讜砖讬讘讜 驻专讜讝讚讗讜转 注诇 讛讚专讻讬诐 讻讚专讱 砖讛讜砖讬讘 讬专讘注诐 讘谉 谞讘讟 注诇 讛讚专讻讬诐 砖诇讗 讬注诇讜 讬砖专讗诇 诇专讙诇

A Sage taught: This was something that was performed in a similar manner by the descendants of Salmai of Netophat. The Gemara explains this comment by quoting a baraita. The Sages taught: Who are the descendants of Salmai of Netophat? They said in explanation: Once, the evil kingdom of Greece issued a decree of apostasy against the Jews, that they may not bring wood for the arrangement of the altar. And they placed guards on the roads, in the manner that Jeroboam, son of Nevat, placed guards, so that the Jews could not ascend for the pilgrim Festival.

诪讛 注砖讜 讬专讗讬 讞讟讗 砖讘讗讜转讜 讛讚讜专 讛讘讬讗讜 讙讝讬专讬讛谉 讜注砖讜 住讜诇诪讜转 讜讛谞讬讞讜 注诇 讻转驻讬讛诐 讜讛诇讻讜 诇讛诐 讻讬讜谉 砖讛讙讬注讜 讗爪诇谉 讗诪专讜 诇讛诐 诇讛讬讻谉 讗转诐 讛讜诇讻讬谉 讗诪专讜 诇讛诐 诇讛讘讬讗 讙讜讝诇讜转 诪砖讜讘讱 砖诇驻谞讬谞讜 讜讘住讜诇诪讜转 砖注诇 讻转驻讬谞讜 讻讬讜谉 砖注讘专讜 诪讛谉 驻讬专拽讜诐 讜讛讘讬讗讜诐 讜讛注诇讜诐 诇讬专讜砖诇讬诐

What did the sin-fearing individuals of that generation do? They brought their pieces of wood and prepared ladders [sulamot], and they placed the ladders on their shoulders and went off to Jerusalem. When they reached the guards, the guards said to them: Where are you going? They said to them: We are going to bring down doves from the dovecote that is located down the road before us and with these ladders that are on our shoulders. As soon as they had passed the guards, they dismantled the ladders and took them up to Jerusalem. The name Salmai alludes to the Hebrew word for ladder, sulam.

讜注诇讬讛诐 讜注诇 讻讬讜爪讗 讘讛诐 讛讜讗 讗讜诪专 讝讻专 爪讚讬拽 诇讘专讻讛 讜注诇 讬专讘注诐 讘谉 谞讘讟 讜讞讘专讬讜 谞讗诪专 讜砖诐 专砖注讬诐 讬专拽讘

And about these families who provided these donations and others like them, the verse says: 鈥淭he memory of the righteous shall be for a blessing鈥 (Proverbs 10:7), as they are remembered for the good throughout the generations. And about Jeroboam, son of Nevat, and his ilk, it is stated: 鈥淏ut the name of the wicked shall rot鈥 (Proverbs 10:7).

讘注砖专讬诐 讘讜 讘谞讬 驻讞转 诪讜讗讘 讘谉 讬讛讜讚讛 转谞讗 讘谞讬 驻讞转 诪讜讗讘 讘谉 讬讛讜讚讛 讛谉 讛谉 讘谞讬 讚讜讚 讘谉 讬讛讜讚讛 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讜住讬 讗讜诪专 讛谉 讛谉 讘谞讬 讬讜讗讘 讘谉 爪专讜讬讛

搂 The mishna taught: On the twentieth of Av, the wood offering was brought by the descendants of Pahath Moab ben Yehuda. A tanna taught: The descendants of Pahath Moab ben Yehuda are the descendants of David ben Yehuda. He is called Moab because Ruth the Moabite was the grandmother of David鈥檚 father, Yishai. This is the statement of Rabbi Meir. Rabbi Yosei says: These are the descendants of Joab, son of Zeruiah, whose mother was the daughter of Yishai and therefore also descended from Ruth.

讘注砖专讬诐 讘讗诇讜诇 讘谞讬 注讚讬谉 讘谉 讬讛讜讚讛 讜讻讜壮 转谞讜 专讘谞谉 讘谞讬 注讚讬谉 讘谉 讬讛讜讚讛 讛谉 讛谉 讘谞讬 讚讜讚 讘谉 讬讛讜讚讛 讚讘专讬 专讘讬 讬讛讜讚讛 专讘讬 讬讜住讬 讗讜诪专 讛谉 讛谉 讘谞讬 讬讜讗讘 讘谉 爪专讜讬讛

The mishna further taught: On the twentieth of Elul, the descendants of Adin ben Yehuda brought their wood offering. The Sages taught: The descendants of Adin ben Yehuda are the descendants of David ben Yehuda, who was called Adin. This is the statement of Rabbi Yehuda. Rabbi Yosei says: These are the descendants of Joab, son of Zeruiah.

讘讗讞讚 讘讟讘转 砖讘讜 讘谞讬 驻专注讜砖 砖谞讬讛 讻讜壮 诪谞讬 诪转谞讬 诇讗 专讘讬 诪讗讬专 讜诇讗 专讘讬 讬讛讜讚讛 讜诇讗 专讘讬 讬讜住讬 讗讬 专讘讬 诪讗讬专 诇讬转谞讬 砖讘讜 讘谞讬 讚讜讚 讘谉 讬讛讜讚讛 砖谞讬讛

The mishna taught: On the first of Tevet, the descendants of Parosh returned to bring wood for a second time. The Gemara asks: Who is the author of this opinion of the mishna? It is not the opinion of Rabbi Meir, nor that of Rabbi Yehuda, nor that of Rabbi Yosei. The Gemara elaborates: If it represents the opinion of Rabbi Meir, let him teach, with regard to the twentieth of Av, that the descendants of David ben Yehuda returned for a second time. According to Rabbi Meir, the descendants of Pahath Moab are the descendants of David, and consequently they would return for a second time on that date.

讗讬 专讘讬 讬讛讜讚讛 诇讬转谞讬 砖讘讜 讘谞讬 讚讜讚 讘谉 讬讛讜讚讛 砖谞讬讛 讗讬 专讘讬 讬讜住讬 诇讬转谞讬 砖讘讜 讘谞讬 讬讜讗讘 讘谉 爪专讜讬讛 砖谞讬讛

The Gemara continues: If it represents the opinion of Rabbi Yehuda, let him teach that the descendants of David ben Yehuda returned for a second time on a different date, the twentieth of Elul, as he contends that the descendants of Adin ben Yehuda are the descendants of David. And if the mishna represents the opinion of Rabbi Yosei, let him teach that the descendants of Joab, son of Zeruiah, returned for a second time, as he maintains that the descendants of Pahath Moab and the descendants of Adin ben Yehuda are both the descendants of Joab.

诇注讜诇诐 专讘讬 讬讜住讬 讜转专讬 转谞讗讬 讗诇讬讘讗 讚专讘讬 讬讜住讬

The Gemara answers: Actually, the mishna represents the opinion of Rabbi Yosei, and there are two tanna鈥檌m whose opinion is in accordance with the opinion of Rabbi Yosei. One tanna maintains that only the descendants of Pahath Moab are the descendants of Joab, while the other claims that only the descendants of Adin ben Yehuda are the descendants of Joab. According to both opinions, neither group was repeated a second time, and therefore the mishna does not pose a difficulty to either of them.

讘讗讞讚 讘讟讘转 诇讗 讛讬讛 讘讜 诪注诪讚 讻讜壮 讗诪专 诇讬讛 诪专 拽砖讬砖讗 讘专讬讛 讚专讘 讞住讚讗 诇专讘 讗砖讬

搂 The mishna taught that on the first of Tevet there was no non-priestly watch at all, as there was an additional offering, hallel, and a wood offering. Mar Kashisha, son of Rav 岣sda, said to Rav Ashi:

诪讗讬 砖谞讗 讛诇诇 讚讚讞讬 讚讬讚讬讛 讜诪讗讬 砖谞讗 诪讜住祝 讚诇讗 讚讞讬 讚讬讚讬讛

What is different about hallel that it overrides its own watch, i.e., the watch in the morning service, when hallel is recited; and what is different about the additional offering, that it does not override its own watch, of the morning service, but it does override the watch of the afternoon service and the closing prayer?

讗诪专 诇讬讛 专讘 讗砖讬 讛砖转讗 讚诇讗讜 讚讬讚讬讛 讚讞讬 讚讬讚讬讛 诇讗 讻诇 砖讻谉 讗诪专 诇讬讛 讛讻讬 拽讗诪讬谞讗 诇讱 诇讗 诇讬讚讞讬 讗诇讗 讚讬讚讬讛

Rav Ashi said to him: Now, as the additional offering overrides the watch of the afternoon service, which is not its own, is it not all the more so that it should take precedence over its own watch? Rav 岣sda said to Rav Ashi: I meant the opposite, as this is what I am saying to you: It should not take precedence over another watch, that of the closing prayer; rather, let it override only its own watch, the one performed in the additional service.

讗诪专 诇讬讛 讗讬讻讗 专讘讬 讬讜住讬 讚拽讗讬 讻讜讜转讱 讚转谞讬讗 专讘讬 讬讜住讬 讗讜诪专 讻诇 讬讜诐 砖讬砖 讘讜 诪讜住祝 讬砖 讘讜 诪注诪讚 诪注诪讚 讚诪讗讬 讗讬诇讬诪讗 诪注诪讚 讚砖讞专讬转 讛讗 转谞讗 拽诪讗 谞诪讬 讛讻讬 拽讗诪专 讗诇讗 诪注诪讚 讚诪讜住祝 讚讬讚讬讛 谞诪讬 诇讗 讚讞讬

Rav Ashi said to him: There is Rabbi Yosei, who holds in accordance with your opinion, as it is taught in a baraita that Rabbi Yosei says: On any day on which there is an additional offering, there is a non-priestly watch. The Gemara clarifies: To which non-priestly watch is he referring? If we say that Rabbi Yosei means the non-priestly watch of the morning prayer, but the first tanna also said this. Rather, Rabbi Yosei must mean the non-priestly watch of the additional prayer. However, this too is problematic; is it possible that the additional offering does not override even its own watch, during the additional service itself?

讗诇讗 讚诪谞讞讛 拽专讘谉 注爪讬诐 讚讞讬 讗诇讗 诇讗讜 讚谞注讬诇讛 砖诪注 诪讬谞讛 讚讬讚讬讛 讚讞讬 讚诇讗讜 讚讬讚讬讛 诇讗 讚讞讬 砖诪注 诪讬谞讛

Rather, Rabbi Yosei must be referring to the watch of the afternoon prayer. However, this is also puzzling, for if the wood offering overrides the watch of the afternoon service, the additional offering should certainly take precedence over it. Rather, is it not the case that Rabbi Yosei is speaking of the watch in the closing prayer? One can learn from this that the additional offering overrides its own watch, but it does not override a watch that is not its own. The Gemara concludes: Indeed, learn from this that this is the case.

讜诇讬转谞讬 谞诪讬 讘讗讞讚 讘谞讬住谉 诇讗 讛讬讛 讘讜 诪注诪讚 诪驻谞讬 砖讬砖 讘讜 讛诇诇 讜拽专讘谉 诪讜住祝 讜拽专讘谉 注爪讬诐 讗诪专 专讘讗 讝讗转 讗讜诪专转 讛诇讬诇讗 讚讘专讬砖 讬专讞讗 诇讗讜 讚讗讜专讬讬转讗

The Gemara asks: And let the mishna also teach: On the first of Nisan there was no non-priestly watch because it is a day 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. Rava said: That is to say that the hallel recited on a New Moon is not required by Torah law but is a custom.

讚讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讛讜爪讚拽 砖诪讜谞讛 注砖专 讬讜诐 讘砖谞讛 讬讞讬讚 讙讜诪专 讘讛谉 讗转 讛诇诇 讜讗诇讜 讛谉 砖诪讜谞转 讬诪讬 讛讞讙 讜砖诪讜谞转 讬诪讬 讞谞讜讻讛 讜讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讜讬讜诐 讟讜讘 砖诇 注爪专转 讜讘讙讜诇讛 注砖专讬诐 讜讗讞讚 讬讜诐 讜讗诇讜 讛谉 转砖注转 讬诪讬 讛讞讙 讜砖诪讜谞转 讬诪讬 讞谞讜讻讛 讜砖谞讬 讬诪讬诐 讛专讗砖讜谞讬诐 砖诇 驻住讞 讜砖谞讬 讬诪讬诐 讟讜讘讬诐 砖诇 注爪专转

As Rabbi Yo岣nan said in the name of Rabbi Shimon ben Yehotzadak: On eighteen days a year, the individual completes the full hallel. And they are: The eight days of the festival of Sukkot, including the Eighth Day of Assembly; the eight days of Hanukkah; the first Festival day of Passover; and the Festival day of Assembly, i.e., Shavuot. And in the Diaspora, where a second day is added to each Festival due to uncertainty over the correct date, there are twenty-one days, and they are: The nine days of the festival of Sukkot, including the last day, known as the Celebration of the Torah, the eight days of Hanukkah, the first two days of Passover, and the two Festival days of Assembly.

专讘 讗讬拽诇注 诇讘讘诇 讞讝讬谞讛讜 讚拽讗 拽专讜 讛诇讬诇讗 讘专讬砖 讬专讞讗 住讘专 诇讗驻住讜拽讬谞讛讜 讻讬讜谉 讚讞讝讗 讚拽讗 诪讚诇讙讬 讚诇讜讙讬 讗诪专 砖诪注 诪讬谞讛 诪谞讛讙 讗讘讜转讬讛诐 讘讬讚讬讛诐 转谞讗 讬讞讬讚 诇讗 讬转讞讬诇 讜讗诐 讛转讞讬诇 讙讜诪专

On this topic, the Gemara relates: Rav happened to come to Babylonia, where he saw that they were reciting hallel on a New Moon. Unfamiliar with this practice, he thought to stop them, as he assumed that they were reciting hallel unnecessarily. Once he saw that they were omitting portions, he said: I can learn from this that they are maintaining the custom of their forefathers, i.e., they know that it is a custom, not an obligation. It is taught in a baraita: An individual should not begin reciting hallel on a New Moon, but if he has begun he should complete it.

讞诪砖讛 讚讘专讬诐 讗讬专注讜 讗转 讗讘讜转讬谞讜 讘砖讘注讛 注砖专 讘转诪讜讝 讜讻讜壮 谞砖转讘专讜 讛诇讜讞讜转 诪谞诇谉 讚转谞讬讗 讘砖砖讛 诇讞讚砖 谞讬转谞讜 注砖专转 讛讚讘专讜转 诇讬砖专讗诇 专讘讬 讬讜住讬 讗讜诪专 讘砖讘注讛 讘讜 诪讗谉 讚讗诪专 讘砖砖讛 谞讬转谞讜 讘砖砖讛 谞讬转谞讜 讜讘砖讘注讛 注诇讛 诪砖讛

搂 The mishna taught: Five calamitous matters occurred to our forefathers on the seventeenth of Tammuz, one of which was that the tablets were broken. The Gemara asks: From where do we derive that the tablets were broken on this day? As it is taught in a baraita: On the sixth of the month of Sivan the Ten Commandments were given to the Jewish people. Rabbi Yosei says: It was on the seventh of that month. The Gemara comments: According to the one who said that they were given on the sixth of Sivan, they were given on the sixth, and on the seventh Moses ascended to Mount Sinai.

诪讗谉 讚讗诪专 讘砖讘注讛 讘砖讘注讛 谞讬转谞讜 讜讘砖讘注讛 注诇讛 诪砖讛 讚讻转讬讘 讜讬拽专讗 讗诇 诪砖讛 讘讬讜诐 讛砖讘讬注讬 讜讻转讬讘 讜讬讘讗 诪砖讛 讘转讜讱 讛注谞谉 讜讬注诇 讗诇 讛讛专 讜讬讛讬 诪砖讛 讘讛专 讗专讘注讬诐 讬讜诐 讜讗专讘注讬诐 诇讬诇讛 注砖专讬诐 讜讗专讘注讛 讚住讬讜谉 讜砖讬转住专 讚转诪讜讝 诪诇讜 诇讛讜 讗专讘注讬谉

According to the one who said that the Ten Commandments were given on the seventh of Sivan, they were given on the seventh, and on the seventh Moses ascended to Mount Sinai, as it is written: 鈥淎nd He called to Moses on the seventh day out of the midst of the cloud鈥 (Exodus 24:16), and it is written: 鈥淎nd Moses entered into the midst of the cloud, and he went up into the mount, and Moses was on the mount forty days and forty nights鈥 (Exodus 24:18). The calculation is as follows: There were twenty-four days remaining in Sivan, plus the first sixteen days of Tammuz, which comes to forty days.

讘砖讬讘住专 讘转诪讜讝 谞讞讬转 讗转讗 讜转讘专讬谞讛讜 诇诇讜讞讜转 讜讻转讬讘 讜讬讛讬 讻讗砖专 拽专讘 讗诇 讛诪讞谞讛 讜讬专讗 讗转 讛注讙诇 讜讬砖诇讱 诪讬讚讬讜 讗转 讛诇讞讜转 讜讬砖讘专 讗转诐 转讞转 讛讛专

On the seventeenth of Tammuz, Moses descended, came, observed the people worshipping the Golden Calf, and broke the tablets. And it is written: 鈥淎nd it came to pass, as soon as he came near to the camp, that he saw the calf and the dancing, and Moses鈥 anger burned, and he cast the tablets out of his hands, and broke them beneath the mount鈥 (Exodus 32:19). This shows that the tablets were shattered on the seventeenth of Tammuz.

讘讟诇 讛转诪讬讚 讙诪专讗

搂 The mishna taught that on the seventeenth of Tammuz the daily offering was nullified. The Gemara explains: It is a tradition that this occurred on that date.

讛讜讘拽注讛 讛注讬专 讘砖讘注讛 注砖专 讜讛讻转讬讘 讘讞讚砖 讛专讘讬注讬 讘转砖注讛 诇讞讚砖 讜讬讞讝拽 讛专注讘 讘注讬专 讜讻转讬讘 讘转专讬讛 讜转讘拽注 讛注讬专 讜讙讜壮

The mishna further taught that on the seventeenth of Tammuz the city walls of Jerusalem were breached. The Gemara asks: Was this tragedy something that occurred on the seventeenth of Tammuz? But isn鈥檛 it written: 鈥淚n the fourth month, on ninth of the month, the famine was severe in the city鈥 (Jeremiah 52:6), and it is written immediately afterward: 鈥淭hen a breach was made in the city鈥 (Jeremiah 52:7), which clearly indicates that the city was breached on the ninth.

讗诪专 专讘讗 诇讗 拽砖讬讗 讻讗谉 讘专讗砖讜谞讛 讻讗谉 讘砖谞讬讛 讚转谞讬讗 讘专讗砖讜谞讛 讛讜讘拽注讛 讛注讬专 讘转砖注讛 讘转诪讜讝 讘砖谞讬讛 讘砖讘注讛 注砖专 讘讜

Rava said: This is not difficult, as here the verse is referring to the First Temple, whereas there, in the mishna, it describes the destruction of the Second Temple, as it is taught in a baraita: Upon the destruction of the First Temple, the city walls were breached on the ninth of Tammuz; and at the destruction of the Second Temple they were breached on the seventeenth of Tammuz.

砖专祝 讗驻讜住讟诪讜住 讗转 讛转讜专讛 讙诪专讗

The mishna further taught that on the seventeenth of Tammuz Apostemos publicly burned a Torah scroll. The Gemara explains: This, too, is a tradition.

讛注诪讬讚 爪诇诐 讘讛讬讻诇 诪谞诇谉 讚讻转讬讘 讜诪注转 讛讜住专 讛转诪讬讚 讜诇转转 砖拽讜抓 砖诪诐

The mishna also stated that on the seventeenth of Tammuz Manasseh placed an idol in the Sanctuary. The Gemara asks: From where do we derive that this occurred on the seventeenth of Tammuz? As it is written: 鈥淎nd from the time that the daily offering shall be taken away and the abomination that causes appallment is set up鈥 (Daniel 12:11), which indicates that an idol was placed in the Temple on the very day that the daily offering was suspended.

讜讞讚 讛讜讛 讜讛讻转讬讘 讜注诇 讻谞祝 砖拽讜爪讬诐 诪砖诪诐 讗诪专 专讘讗 转专讬 讛讜讜 讜谞驻诇 讞讚 注诇 讞讘专讬讛 讜转讘专讬讛 诇讬讛 诇讬讚讬讛 讜讗砖转讻讞 讚讛讜讛 讻转讬讘

The Gemara asks: And was there only one idol placed there? But isn鈥檛 it written: 鈥淎nd upon the wing of detestable things shall be that which causes appallment鈥 (Daniel 9:27)? The plural, 鈥渄etestable things,鈥 indicates the presence of at least two idols. Rava said: There were initially two idols, but one fell upon the other and broke its hand. Since only one idol was whole, the mishna mentions only that one. Rava continues: And an inscription was found on the broken idol that read:

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