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Today's Daf Yomi

October 13, 2019 | 讬状讚 讘转砖专讬 转砖状驻

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Tamid 26

Where did the priests sleep? What if they had a seminal emission? When did they wake up and what did they do upon waking up? From where is it derived that they guarded in three different places? What did the places where they guarded from look like?


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讘诪住讬讘讛 讛讛讜诇讻转 诇讜 转讞转 讛讘讬专讛 讜谞专讜转 讚讜诇拽讬谉 诪讻讗谉 讜诪讻讗谉 注讚 砖讛讜讗 诪讙讬注 诇讘讬转 讛讟讘讬诇讛 讜诪讚讜专讛 讛讬转讛 砖诐 讜讘讬转 讛讻住讗 砖诇 讻讘讜讚 讝讛 讛讬讛 讻讘讜讚讜 诪爪讗讜 谞注讜诇 讬讜讚注 砖讬砖 砖诐 讗讚诐 驻转讜讞 讘讬讚讜注 砖讗讬谉 砖诐 讗讚诐

through the circuitous passage that extended beneath the Temple, as he could not pass through the Temple courtyard, due to his impurity. And there were lamps burning on this side and on that side of the passage. He would walk through the passage until he reached the Chamber of Immersion. And there was a fire burning there to warm the priests after they had immersed, and also a bathroom of honor, so that the priests could urinate before immersion. This was the manifestation of its honor: If one found the door closed, he would know that there was a person there, and he would wait for him to exit before entering. If one found the door open, it was known that there was no person there, and he could enter. In this manner, the one using it was afforded privacy.

讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙 讜谞转讞诪诐 讻谞讙讚 讛诪讚讜专讛 讘讗 讜讬砖讘 诇讜 讗爪诇 讗讞讬讜 讛讻讛谞讬诐 注讚 砖讛讬讜 砖注专讬诐 谞驻转讞讬诐 讬讜爪讗 讜讛讜诇讱 诇讜

After the priest descended and immersed in the ritual bath, he ascended and dried himself with a towel, and warmed himself opposite the fire. He then came back to the Chamber of the Hearth and sat with his brethren the priests until dawn, when the gates of the Temple courtyard would be opened. He would then leave the Temple and go on his way. Since the purification process of one who immerses is not complete until sunset, by rabbinic law he could not remain in the Temple during the daytime.

诪讬 砖讛讜讗 专讜爪讛 诇转专讜诐 讗转 讛诪讝讘讞 诪砖讻讬诐 讜讟讜讘诇 注讚 砖诇讗 讬讘讗 讛诪诪讜谞讛 讜讻讬 讘讗讬讝讛 砖注讛 讘讗 讛诪诪讜谞讛 诇讗 讻诇 讛注转讬诐 砖讜讜转 驻注诪讬诐 砖讛讜讗 讘讗 诪拽专讜转 讛讙讘专 讗讜 住诪讜讱 诇讜 诪诇驻谞讬讜 讗讜 诪讗讞专讬讜

The mishna describes the commencement of the daily service in the Temple: Among the members of the priestly family who are to serve in the Temple that day, whoever wants to remove the ashes from the altar rises early and immerses himself in a ritual bath, as required of anyone who enters the Temple courtyard. He must immerse before the appointed priest arrives, as the appointed priest oversees the lottery that determines which priests perform the various rites of the Temple service, and the first of those lotteries determines who will be charged with the removal of the ashes. And at what time does the appointed priest arrive? The times of his arrival are not all the same. There are times that he comes at the call of the rooster [hagever], or he might come at an adjacent time, either before the call of the rooster or after it.

讛诪诪讜谞讛 讘讗 讜讚驻拽 注诇讬讛谉 讜讛谉 驻转讞讜 诇讜 讗诪专 诇讛谉 诪讬 砖讟讘诇 讬讘讗 讜讬驻讬住 讛驻讬住讜 诪讬 砖讝讻讛 讝讻讛 讘讜

The appointed priest arrived at the Chamber of the Hearth, where the priests of the patrilineal family were assembled, and he knocked on the gate to alert them to open the gate for him. And when they opened the gate for him, he said to them: Whoever immersed in the ritual bath may come and participate in the lottery. They then conducted the lottery, and whoever won that lottery won the privilege to perform the rite of the removal of the ashes.

讙诪壮 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 讗讘讬讬 讗诪专 拽专讗 讜讛讞谞讬诐 诇驻谞讬 讛诪砖讻谉 拽讚诪讛 诇驻谞讬 讗讛诇 诪讜注讚 诪讝专讞讛 诪砖讛 讜讗讛专谉 讜讘谞讬讜 砖诪专讬诐 诪砖诪专转 讛诪拽讚砖 诇诪砖诪专转 讘谞讬 讬砖专讗诇

GEMARA: The mishna teaches that the priests would keep watch in three locations in the Temple. The Gemara asks: From where are these matters derived? Abaye said that they are derived from a verse, as the verse states: 鈥淎nd those that were to camp before the Tabernacle eastward, before the Tent of Meeting toward the sunrise, were Moses and Aaron and his sons, keeping the watch of the Sanctuary, for the watch of the children of Israel, and the non-priest who came near was to be put to death鈥 (Numbers 3:38).

讗诪专讬 讗讬谉 砖讬诪讜专 讘注诇诪讗 讗砖讻讞谉 讚讘注讬 讻讛谞讬诐 讜诇讜讬诐 砖讬诪讜专 诪讬讛讜 诪转谞讬转讬谉 拽转谞讬 讘砖诇砖讛 诪拽讜诪讜转 讛讻讛谞讬诐 砖讜诪专讬诐 讘讘讬转 讛诪拽讚砖 讜讛诇讜讬诐 讘注砖专讬诐 讜讗讞讚 诪拽讜诐 讜讗讬诇讜 拽专讗 讻讛谞讬诐 讜诇讜讬诐 讘讛讚讬 讛讚讚讬 讻转讬讘

The Sages say in response: Yes, we have found in this verse that in general the Torah requires a watch to be kept. Furthermore, the verse indicates that it is the priests and Levites who are required to perform the watch, as it states the precedent of Moses, who was a Levite, and Aaron, who was a priest. But the mishna (Middot 1:1) teaches: The priests would keep watch in three places in the Temple courtyard鈥and the Levites in twenty-one places. According to the mishna, the priests and Levites kept watch in different locations, whereas in the verse the priests and the Levites are written together, indicating that they kept watch in the same places.

讗诪专讬 讛讻讬 拽讗诪专 讜讛讞谞讬诐 诇驻谞讬 讛诪砖讻谉 拽讚诪讛 诇驻谞讬 讗讛诇 诪讜注讚 诪讝专讞讛 诪砖讛 讜讛讚专 讗讛专谉 讜讘谞讬讜 砖诪专讬 诪砖诪专转 讛诪拽讚砖 讗讛专谉 讘讞讚 诪拽讜诐 讜讘谞讬讜 讘砖谞讬 诪拽讜诪讜转

The Sages say that this is what the verse is saying: 鈥淎nd those that were to camp before the Tabernacle eastward, before the Tent of Meeting toward the sunrise, were Moses,鈥 indicating that the Levites keep watch. And then the verse states with regard to the separate watch kept by the priests: 鈥淎aron and his sons, keeping the watch of the Sanctuary.鈥 Furthermore, the verse indicates that Aaron keeps watch in one place, and his sons keep watch in two other places, from which it is derived that the priests keep watch in three different places.

诪诪讗讬 诪讚讻转讬讘 讜讛讞谞讬诐 讜讻转讬讘 砖诪专讬诐 讞讜谞讬诐 诇讞讜讚 讜砖讜诪专讬诐 诇讞讜讚

The Gemara asks: From where is it derived that the verse should be interpreted in this manner? This is derived from the fact that it is written: 鈥淎nd those that were to camp鈥ere Moses,鈥 and it is written separately: 鈥淎aron and his sons, keeping the watch.鈥 This indicates that those who were to camp and thereby keep watch are discrete, and those keeping the watch are discrete, i.e., they perform different watches in separate places.

讗讬诪讗 讻讜诇讛讜 讘讞讚 诪拽讜诐 诇讞讜讚讬讛 诇讗 住诇拽讗 讚注转讱 诪讛 诪砖讛 讘讞讚 诪拽讜诐 诇讞讜讚讬讛 讗祝 讗讛专谉 讜讘谞讬讜 讘讞讚 诪拽讜诐 诇讞讜讚讬讛

The Gemara objects: One can say that all of the priests keep watch in one place that is discrete from the watches of the Levites, but not in three separate places. The Gemara explains: That possibility should not enter your mind, as the verse juxtaposes the watches of Moses and Aaron. This indicates that just as Moses keeps watch in one place discretely, so too, Aaron and his sons each keep watch in one place discretely, and they do not keep watch together.

专讘 讗砖讬 讗诪专 诪住讬驻讬讛 讚拽专讗 砖诪专讬诐 诪砖诪专转 诇诪砖诪专转

Rav Ashi said that the halakha that the priests keep watch in three places is derived from the end of the verse, which states: 鈥淢oses and Aaron and his sons, keeping [shomerim] the watch [mishmeret] of the Sanctuary, for the watch [lemishmeret] of the children of Israel.鈥 The verse uses three terms from the root shin, mem, reish, which means to watch, indicating that there should be three separate watches.

讘讬转 讗讘讟讬谞住 讜讘讬转 讛谞讬爪讜抓 讗讬讘注讬讗 诇讛讜 注诇讬讜转 诪诪砖 讛讜讜 讗讜 讚诇诪讗 讚讛讜讜 讙讘讬讛讬 诪讙讘讛 讻注诇讬讜转

搂 The mishna teaches that the Chamber of Avtinas and the Chamber of the Spark were upper stories. Concerning this, a dilemma was raised before the Sages: Were these halls actual upper stories? Or perhaps they were merely very tall, built upon pillars, and therefore were like upper stories.

转讗 砖诪注 讚转谞谉 砖讘爪驻讜谉 砖注专 讛谞讬爪讜抓 讻诪讬谉 讗讻住讚专讗 讛讬讛 讜注诇讬讬讛 讘谞讜讬讛 注诇 讙讘讛 砖讛讻讛谞讬诐 砖讜诪专讬诐 诪诇诪注诇讛 讜讛诇讜讬诐 诪诇诪讟讛 讜驻转讞 讛讬讛 诇讜 诇讞讜诇

The Gemara explains: Come and hear a resolution, as we learned in a mishna that discusses the seven gates to the Temple courtyard (Middot 1:5): There were three gates that were in the north, and the first of these was the Gate of the Spark. It was like a portico [akhsadra], and there was an upper story built atop it, where the honor guard stood, with the priests watching from above, in the upper story; and the Levites would keep watch from below. And the hall had an entrance toward the non-sacred area of the Temple Mount. This mishna indicates that the Chamber of the Spark was an actual upper story.

诪谞讗 讛谞讬 诪讬诇讬 讚转谞讜 专讘谞谉 讜讬诇讜讜 注诇讬讱 讜讬砖专转讜讱 讘注讘讜讚转讱 讛讻转讜讘 诪讚讘专

The Gemara asks: From where are these matters, that the priests and Levites kept watch on different stories, derived? This is derived from a verse, as the Sages taught in a baraita: The verse states that God said to Aaron: 鈥淎nd your brethren also, the tribe of Levi, the tribe of your father, you shall bring near with you, that they may accompany you and serve you鈥 (Numbers 18:2). The verse is speaking of the Levites accompanying Aaron in your, i.e., Aaron鈥檚, service of keeping watch in the Temple, which is the only service performed by both priests and Levites. Since the verse speaks of the watch of the Levites only as an accompaniment to the watch of the priests, the Levites do not keep watch from above like the priests, but only from below.

讗转讛 讗讜诪专 讘注讘讜讚转讱 讛讻转讜讘 诪讚讘专 讗讜 讗讬谞讜 讗诇讗 讘注讘讜讚转诐 讻砖讛讜讗 讗讜诪专 讜谞诇讜讜 注诇讬讱 讜砖诪专讜 诇讻诇 讻诇讬讜 讜诇讻诇 注讘讚转讜 讛专讬 讘注讘讜讚转诐 讗诪讜专 讛讗 诪讛 讗谞讬 诪拽讬讬诐 讜讬诇讜讜 注诇讬讱 讜讬砖专转讜讱 讘注讘讜讚转讱 讛讻转讜讘 诪讚讘专 讛讗 讻讬爪讚 讻讛谞讬诐 砖讜诪专讬诐 诪诇诪注诇讛 讜诇讜讬诐 诪诇诪讟讛

The baraita asks: Do you say that the verse speaks of the Levites鈥 accompanying the priests in your service, of the priests keeping watch, or is it only stating that the Levites should accompany the priests through their own service of bearing the sacred vessels? The baraita explains that when the verse states: 鈥淎nd they shall accompany you, and they shall keep the watch of the Tent of Meeting鈥 (Numbers 18:4), this is referring to keeping watch of all the Temple鈥檚 vessels and all its service, and consequently their own service of bearing the sacred vessels is already stated. How, then, do I realize the meaning of the previous verse: 鈥淭hat they may accompany you and serve you鈥 (Numbers 18:2)? The verse is speaking of the Levites accompanying the priests in your service, of the priests keeping watch in the Temple. How so? The priests keep watch from above, and the Levites accompany them from below.

讘讬转 讛诪讜拽讚 讻讬驻讛 讜讘讬转 讙讚讜诇 讛讬讛

搂 With regard to the third place in which the priests would keep watch, the mishna states: In the Chamber of the Hearth the ceiling was round like a cupola, and it was a large hall.

讜讞讚 砖讜诪专 讛讜讗 讚讛讜讛 讘讘讬转 讛诪讜拽讚 讜专诪讬谞讛讬 砖谞讬 砖注专讬诐 讛讬讜 讘讘讬转 讛诪讜拽讚 讗讞讚 驻转讜讞 诇讞讬诇 讜讗讞讚 驻转讜讞 诇注讝专讛 讗诪专 专讘讬 讬讛讜讚讛 讘讝讛 砖谞讻谞住讬谉 诇注讝专讛 驻砖驻砖 拽讟谉 讛讬讛 诇讜 砖讘讜 谞讻谞住讬谉 诇讘诇讜砖 讛注讝专讛 讗诪专 讗讘讬讬 讻讬讜谉 讚讙讘讬 讛讚讚讬 讛讜讜 拽讬讬诪讬 住讙讬 诇讛讜 讘讞讚 砖讜诪专 讚讜讬 诇讛讻讗 讜讚讜讬 诇讛讻讗

The Gemara asks: But was there only one watchman in the Chamber of the Hearth? And the Gemara raises a contradiction from a mishna (Middot 1:7): The Chamber of the Hearth had two gates; one, on the north side, was open to the rampart, and one, on the south side, was open to the courtyard. Rabbi Yehuda said: This gate that was open to the courtyard had a small wicket in the door of the gate, through which the priests would enter in order to examine the courtyard and ensure that everything was in order. The Chamber of the Hearth had two gates, and therefore there should have been two watchmen there. Abaye said: Since the two gates stood next to each other, i.e., directly opposite one another, it was sufficient for them to be watched by one watchman, who could look here and look there.

诪讜拽祝 专讜讘讚讬谉 砖诇 讗讘谉 专讜讘讚讬谉 诪讗讬 谞讬讛讜 讙讝专转讗 讚讗爪讟讘转讗 讚住诇拽讬 讘讛讜 诇讗爪讟讘转讗 讜诪讬 讛讜讜 诪讬驻诇讙讬 讗讘谞讬诐 讜讛讻转讬讘 讜讛讘讬转 讘讛讘谞讜转讜 讗讘谉 砖诇诪讛 讜讙讜壮

搂 The mishna teaches that the Chamber of the Hearth was surrounded by rows of stone that protruded from the walls and that served as benches. The Gemara asks: What are these rows of stone? They are rows of chiseled stones by which the priests ascend to another row of stone, where they could lie down. The Gemara asks: And would they split the stones in the process of building the Temple? But isn鈥檛 it written: 鈥淔or the Temple, when it was being built, was built of whole stone made ready at the quarry; and there was neither hammer nor ax nor any tool of iron heard in the Temple, while it was being built鈥 (I聽Kings 6:7)?

讗诪专 讗讘讬讬 讚诪转拽谞讬 讜诪讬讬转讬 诪注讬拽专讗 讗讘谞讬 讝讜讟专转讗 讜讗讘谞讬 专讘专讘转讗 讻讚讻转讬讘 讗讘谞讬 注砖专 讗诪讜转 讜讗讘谞讬 砖诪谞讛 讗诪讜转

Abaye said: It was prohibited to use iron implements to cut the stones only inside the Temple area. In this case it was permitted to have chiseled stones, as the builders prepared the stones in another location. And the builders initially brought small stones and large stones with which to build the Temple, as it is written: 鈥淎nd the foundation was of costly stones, even great stones, stones of ten cubits, and stones of eight cubits鈥 (I聽Kings 7:10). Accordingly, the larger stones were used for the lower tier, while the smaller stones were for the higher tier, forming protruding benches upon which the priests could sleep.

讝拽谞讬 讘讬转 讗讘 讬砖谞讬诐 砖诐 讜讗诪讗讬 诇注讬讬诇讬 诪讟讜转 讗诪专 讗讘讬讬 诇讗讜 讗讜专讞 讗专注讗 诇注讬讜诇讬 诪讟讜转 诇讘讬转 讛诪拽讚砖

The mishna teaches that the elders of the patrilineal family that would serve in the Temple the following day would sleep there, on the rows of stone. The Gemara asks: But why did the priests sleep on the stones? Let them bring beds into the Chamber of the Hearth. Abaye said: It is not proper conduct to bring beds into the Temple.

驻专讞讬 讻讛讜谞讛 讗讬砖 讻住讜转讜 讘讗专抓 讗诪讗讬 讛转诐 拽专讬 诇讛讜 专讜讘讬诐 讛讻讗 拽专讬 诇讛讜

The mishna further teaches that with regard to the young men of the priesthood, each of them would sleep with his garment on the ground. The Gemara asks: Why is it that there, in the earlier mishna, the tanna calls them young [rovim] priests, whereas here, the tanna calls them

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

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Tamid 26

The William Davidson Talmud | Powered by Sefaria

Tamid 26

讘诪住讬讘讛 讛讛讜诇讻转 诇讜 转讞转 讛讘讬专讛 讜谞专讜转 讚讜诇拽讬谉 诪讻讗谉 讜诪讻讗谉 注讚 砖讛讜讗 诪讙讬注 诇讘讬转 讛讟讘讬诇讛 讜诪讚讜专讛 讛讬转讛 砖诐 讜讘讬转 讛讻住讗 砖诇 讻讘讜讚 讝讛 讛讬讛 讻讘讜讚讜 诪爪讗讜 谞注讜诇 讬讜讚注 砖讬砖 砖诐 讗讚诐 驻转讜讞 讘讬讚讜注 砖讗讬谉 砖诐 讗讚诐

through the circuitous passage that extended beneath the Temple, as he could not pass through the Temple courtyard, due to his impurity. And there were lamps burning on this side and on that side of the passage. He would walk through the passage until he reached the Chamber of Immersion. And there was a fire burning there to warm the priests after they had immersed, and also a bathroom of honor, so that the priests could urinate before immersion. This was the manifestation of its honor: If one found the door closed, he would know that there was a person there, and he would wait for him to exit before entering. If one found the door open, it was known that there was no person there, and he could enter. In this manner, the one using it was afforded privacy.

讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙 讜谞转讞诪诐 讻谞讙讚 讛诪讚讜专讛 讘讗 讜讬砖讘 诇讜 讗爪诇 讗讞讬讜 讛讻讛谞讬诐 注讚 砖讛讬讜 砖注专讬诐 谞驻转讞讬诐 讬讜爪讗 讜讛讜诇讱 诇讜

After the priest descended and immersed in the ritual bath, he ascended and dried himself with a towel, and warmed himself opposite the fire. He then came back to the Chamber of the Hearth and sat with his brethren the priests until dawn, when the gates of the Temple courtyard would be opened. He would then leave the Temple and go on his way. Since the purification process of one who immerses is not complete until sunset, by rabbinic law he could not remain in the Temple during the daytime.

诪讬 砖讛讜讗 专讜爪讛 诇转专讜诐 讗转 讛诪讝讘讞 诪砖讻讬诐 讜讟讜讘诇 注讚 砖诇讗 讬讘讗 讛诪诪讜谞讛 讜讻讬 讘讗讬讝讛 砖注讛 讘讗 讛诪诪讜谞讛 诇讗 讻诇 讛注转讬诐 砖讜讜转 驻注诪讬诐 砖讛讜讗 讘讗 诪拽专讜转 讛讙讘专 讗讜 住诪讜讱 诇讜 诪诇驻谞讬讜 讗讜 诪讗讞专讬讜

The mishna describes the commencement of the daily service in the Temple: Among the members of the priestly family who are to serve in the Temple that day, whoever wants to remove the ashes from the altar rises early and immerses himself in a ritual bath, as required of anyone who enters the Temple courtyard. He must immerse before the appointed priest arrives, as the appointed priest oversees the lottery that determines which priests perform the various rites of the Temple service, and the first of those lotteries determines who will be charged with the removal of the ashes. And at what time does the appointed priest arrive? The times of his arrival are not all the same. There are times that he comes at the call of the rooster [hagever], or he might come at an adjacent time, either before the call of the rooster or after it.

讛诪诪讜谞讛 讘讗 讜讚驻拽 注诇讬讛谉 讜讛谉 驻转讞讜 诇讜 讗诪专 诇讛谉 诪讬 砖讟讘诇 讬讘讗 讜讬驻讬住 讛驻讬住讜 诪讬 砖讝讻讛 讝讻讛 讘讜

The appointed priest arrived at the Chamber of the Hearth, where the priests of the patrilineal family were assembled, and he knocked on the gate to alert them to open the gate for him. And when they opened the gate for him, he said to them: Whoever immersed in the ritual bath may come and participate in the lottery. They then conducted the lottery, and whoever won that lottery won the privilege to perform the rite of the removal of the ashes.

讙诪壮 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 讗讘讬讬 讗诪专 拽专讗 讜讛讞谞讬诐 诇驻谞讬 讛诪砖讻谉 拽讚诪讛 诇驻谞讬 讗讛诇 诪讜注讚 诪讝专讞讛 诪砖讛 讜讗讛专谉 讜讘谞讬讜 砖诪专讬诐 诪砖诪专转 讛诪拽讚砖 诇诪砖诪专转 讘谞讬 讬砖专讗诇

GEMARA: The mishna teaches that the priests would keep watch in three locations in the Temple. The Gemara asks: From where are these matters derived? Abaye said that they are derived from a verse, as the verse states: 鈥淎nd those that were to camp before the Tabernacle eastward, before the Tent of Meeting toward the sunrise, were Moses and Aaron and his sons, keeping the watch of the Sanctuary, for the watch of the children of Israel, and the non-priest who came near was to be put to death鈥 (Numbers 3:38).

讗诪专讬 讗讬谉 砖讬诪讜专 讘注诇诪讗 讗砖讻讞谉 讚讘注讬 讻讛谞讬诐 讜诇讜讬诐 砖讬诪讜专 诪讬讛讜 诪转谞讬转讬谉 拽转谞讬 讘砖诇砖讛 诪拽讜诪讜转 讛讻讛谞讬诐 砖讜诪专讬诐 讘讘讬转 讛诪拽讚砖 讜讛诇讜讬诐 讘注砖专讬诐 讜讗讞讚 诪拽讜诐 讜讗讬诇讜 拽专讗 讻讛谞讬诐 讜诇讜讬诐 讘讛讚讬 讛讚讚讬 讻转讬讘

The Sages say in response: Yes, we have found in this verse that in general the Torah requires a watch to be kept. Furthermore, the verse indicates that it is the priests and Levites who are required to perform the watch, as it states the precedent of Moses, who was a Levite, and Aaron, who was a priest. But the mishna (Middot 1:1) teaches: The priests would keep watch in three places in the Temple courtyard鈥and the Levites in twenty-one places. According to the mishna, the priests and Levites kept watch in different locations, whereas in the verse the priests and the Levites are written together, indicating that they kept watch in the same places.

讗诪专讬 讛讻讬 拽讗诪专 讜讛讞谞讬诐 诇驻谞讬 讛诪砖讻谉 拽讚诪讛 诇驻谞讬 讗讛诇 诪讜注讚 诪讝专讞讛 诪砖讛 讜讛讚专 讗讛专谉 讜讘谞讬讜 砖诪专讬 诪砖诪专转 讛诪拽讚砖 讗讛专谉 讘讞讚 诪拽讜诐 讜讘谞讬讜 讘砖谞讬 诪拽讜诪讜转

The Sages say that this is what the verse is saying: 鈥淎nd those that were to camp before the Tabernacle eastward, before the Tent of Meeting toward the sunrise, were Moses,鈥 indicating that the Levites keep watch. And then the verse states with regard to the separate watch kept by the priests: 鈥淎aron and his sons, keeping the watch of the Sanctuary.鈥 Furthermore, the verse indicates that Aaron keeps watch in one place, and his sons keep watch in two other places, from which it is derived that the priests keep watch in three different places.

诪诪讗讬 诪讚讻转讬讘 讜讛讞谞讬诐 讜讻转讬讘 砖诪专讬诐 讞讜谞讬诐 诇讞讜讚 讜砖讜诪专讬诐 诇讞讜讚

The Gemara asks: From where is it derived that the verse should be interpreted in this manner? This is derived from the fact that it is written: 鈥淎nd those that were to camp鈥ere Moses,鈥 and it is written separately: 鈥淎aron and his sons, keeping the watch.鈥 This indicates that those who were to camp and thereby keep watch are discrete, and those keeping the watch are discrete, i.e., they perform different watches in separate places.

讗讬诪讗 讻讜诇讛讜 讘讞讚 诪拽讜诐 诇讞讜讚讬讛 诇讗 住诇拽讗 讚注转讱 诪讛 诪砖讛 讘讞讚 诪拽讜诐 诇讞讜讚讬讛 讗祝 讗讛专谉 讜讘谞讬讜 讘讞讚 诪拽讜诐 诇讞讜讚讬讛

The Gemara objects: One can say that all of the priests keep watch in one place that is discrete from the watches of the Levites, but not in three separate places. The Gemara explains: That possibility should not enter your mind, as the verse juxtaposes the watches of Moses and Aaron. This indicates that just as Moses keeps watch in one place discretely, so too, Aaron and his sons each keep watch in one place discretely, and they do not keep watch together.

专讘 讗砖讬 讗诪专 诪住讬驻讬讛 讚拽专讗 砖诪专讬诐 诪砖诪专转 诇诪砖诪专转

Rav Ashi said that the halakha that the priests keep watch in three places is derived from the end of the verse, which states: 鈥淢oses and Aaron and his sons, keeping [shomerim] the watch [mishmeret] of the Sanctuary, for the watch [lemishmeret] of the children of Israel.鈥 The verse uses three terms from the root shin, mem, reish, which means to watch, indicating that there should be three separate watches.

讘讬转 讗讘讟讬谞住 讜讘讬转 讛谞讬爪讜抓 讗讬讘注讬讗 诇讛讜 注诇讬讜转 诪诪砖 讛讜讜 讗讜 讚诇诪讗 讚讛讜讜 讙讘讬讛讬 诪讙讘讛 讻注诇讬讜转

搂 The mishna teaches that the Chamber of Avtinas and the Chamber of the Spark were upper stories. Concerning this, a dilemma was raised before the Sages: Were these halls actual upper stories? Or perhaps they were merely very tall, built upon pillars, and therefore were like upper stories.

转讗 砖诪注 讚转谞谉 砖讘爪驻讜谉 砖注专 讛谞讬爪讜抓 讻诪讬谉 讗讻住讚专讗 讛讬讛 讜注诇讬讬讛 讘谞讜讬讛 注诇 讙讘讛 砖讛讻讛谞讬诐 砖讜诪专讬诐 诪诇诪注诇讛 讜讛诇讜讬诐 诪诇诪讟讛 讜驻转讞 讛讬讛 诇讜 诇讞讜诇

The Gemara explains: Come and hear a resolution, as we learned in a mishna that discusses the seven gates to the Temple courtyard (Middot 1:5): There were three gates that were in the north, and the first of these was the Gate of the Spark. It was like a portico [akhsadra], and there was an upper story built atop it, where the honor guard stood, with the priests watching from above, in the upper story; and the Levites would keep watch from below. And the hall had an entrance toward the non-sacred area of the Temple Mount. This mishna indicates that the Chamber of the Spark was an actual upper story.

诪谞讗 讛谞讬 诪讬诇讬 讚转谞讜 专讘谞谉 讜讬诇讜讜 注诇讬讱 讜讬砖专转讜讱 讘注讘讜讚转讱 讛讻转讜讘 诪讚讘专

The Gemara asks: From where are these matters, that the priests and Levites kept watch on different stories, derived? This is derived from a verse, as the Sages taught in a baraita: The verse states that God said to Aaron: 鈥淎nd your brethren also, the tribe of Levi, the tribe of your father, you shall bring near with you, that they may accompany you and serve you鈥 (Numbers 18:2). The verse is speaking of the Levites accompanying Aaron in your, i.e., Aaron鈥檚, service of keeping watch in the Temple, which is the only service performed by both priests and Levites. Since the verse speaks of the watch of the Levites only as an accompaniment to the watch of the priests, the Levites do not keep watch from above like the priests, but only from below.

讗转讛 讗讜诪专 讘注讘讜讚转讱 讛讻转讜讘 诪讚讘专 讗讜 讗讬谞讜 讗诇讗 讘注讘讜讚转诐 讻砖讛讜讗 讗讜诪专 讜谞诇讜讜 注诇讬讱 讜砖诪专讜 诇讻诇 讻诇讬讜 讜诇讻诇 注讘讚转讜 讛专讬 讘注讘讜讚转诐 讗诪讜专 讛讗 诪讛 讗谞讬 诪拽讬讬诐 讜讬诇讜讜 注诇讬讱 讜讬砖专转讜讱 讘注讘讜讚转讱 讛讻转讜讘 诪讚讘专 讛讗 讻讬爪讚 讻讛谞讬诐 砖讜诪专讬诐 诪诇诪注诇讛 讜诇讜讬诐 诪诇诪讟讛

The baraita asks: Do you say that the verse speaks of the Levites鈥 accompanying the priests in your service, of the priests keeping watch, or is it only stating that the Levites should accompany the priests through their own service of bearing the sacred vessels? The baraita explains that when the verse states: 鈥淎nd they shall accompany you, and they shall keep the watch of the Tent of Meeting鈥 (Numbers 18:4), this is referring to keeping watch of all the Temple鈥檚 vessels and all its service, and consequently their own service of bearing the sacred vessels is already stated. How, then, do I realize the meaning of the previous verse: 鈥淭hat they may accompany you and serve you鈥 (Numbers 18:2)? The verse is speaking of the Levites accompanying the priests in your service, of the priests keeping watch in the Temple. How so? The priests keep watch from above, and the Levites accompany them from below.

讘讬转 讛诪讜拽讚 讻讬驻讛 讜讘讬转 讙讚讜诇 讛讬讛

搂 With regard to the third place in which the priests would keep watch, the mishna states: In the Chamber of the Hearth the ceiling was round like a cupola, and it was a large hall.

讜讞讚 砖讜诪专 讛讜讗 讚讛讜讛 讘讘讬转 讛诪讜拽讚 讜专诪讬谞讛讬 砖谞讬 砖注专讬诐 讛讬讜 讘讘讬转 讛诪讜拽讚 讗讞讚 驻转讜讞 诇讞讬诇 讜讗讞讚 驻转讜讞 诇注讝专讛 讗诪专 专讘讬 讬讛讜讚讛 讘讝讛 砖谞讻谞住讬谉 诇注讝专讛 驻砖驻砖 拽讟谉 讛讬讛 诇讜 砖讘讜 谞讻谞住讬谉 诇讘诇讜砖 讛注讝专讛 讗诪专 讗讘讬讬 讻讬讜谉 讚讙讘讬 讛讚讚讬 讛讜讜 拽讬讬诪讬 住讙讬 诇讛讜 讘讞讚 砖讜诪专 讚讜讬 诇讛讻讗 讜讚讜讬 诇讛讻讗

The Gemara asks: But was there only one watchman in the Chamber of the Hearth? And the Gemara raises a contradiction from a mishna (Middot 1:7): The Chamber of the Hearth had two gates; one, on the north side, was open to the rampart, and one, on the south side, was open to the courtyard. Rabbi Yehuda said: This gate that was open to the courtyard had a small wicket in the door of the gate, through which the priests would enter in order to examine the courtyard and ensure that everything was in order. The Chamber of the Hearth had two gates, and therefore there should have been two watchmen there. Abaye said: Since the two gates stood next to each other, i.e., directly opposite one another, it was sufficient for them to be watched by one watchman, who could look here and look there.

诪讜拽祝 专讜讘讚讬谉 砖诇 讗讘谉 专讜讘讚讬谉 诪讗讬 谞讬讛讜 讙讝专转讗 讚讗爪讟讘转讗 讚住诇拽讬 讘讛讜 诇讗爪讟讘转讗 讜诪讬 讛讜讜 诪讬驻诇讙讬 讗讘谞讬诐 讜讛讻转讬讘 讜讛讘讬转 讘讛讘谞讜转讜 讗讘谉 砖诇诪讛 讜讙讜壮

搂 The mishna teaches that the Chamber of the Hearth was surrounded by rows of stone that protruded from the walls and that served as benches. The Gemara asks: What are these rows of stone? They are rows of chiseled stones by which the priests ascend to another row of stone, where they could lie down. The Gemara asks: And would they split the stones in the process of building the Temple? But isn鈥檛 it written: 鈥淔or the Temple, when it was being built, was built of whole stone made ready at the quarry; and there was neither hammer nor ax nor any tool of iron heard in the Temple, while it was being built鈥 (I聽Kings 6:7)?

讗诪专 讗讘讬讬 讚诪转拽谞讬 讜诪讬讬转讬 诪注讬拽专讗 讗讘谞讬 讝讜讟专转讗 讜讗讘谞讬 专讘专讘转讗 讻讚讻转讬讘 讗讘谞讬 注砖专 讗诪讜转 讜讗讘谞讬 砖诪谞讛 讗诪讜转

Abaye said: It was prohibited to use iron implements to cut the stones only inside the Temple area. In this case it was permitted to have chiseled stones, as the builders prepared the stones in another location. And the builders initially brought small stones and large stones with which to build the Temple, as it is written: 鈥淎nd the foundation was of costly stones, even great stones, stones of ten cubits, and stones of eight cubits鈥 (I聽Kings 7:10). Accordingly, the larger stones were used for the lower tier, while the smaller stones were for the higher tier, forming protruding benches upon which the priests could sleep.

讝拽谞讬 讘讬转 讗讘 讬砖谞讬诐 砖诐 讜讗诪讗讬 诇注讬讬诇讬 诪讟讜转 讗诪专 讗讘讬讬 诇讗讜 讗讜专讞 讗专注讗 诇注讬讜诇讬 诪讟讜转 诇讘讬转 讛诪拽讚砖

The mishna teaches that the elders of the patrilineal family that would serve in the Temple the following day would sleep there, on the rows of stone. The Gemara asks: But why did the priests sleep on the stones? Let them bring beds into the Chamber of the Hearth. Abaye said: It is not proper conduct to bring beds into the Temple.

驻专讞讬 讻讛讜谞讛 讗讬砖 讻住讜转讜 讘讗专抓 讗诪讗讬 讛转诐 拽专讬 诇讛讜 专讜讘讬诐 讛讻讗 拽专讬 诇讛讜

The mishna further teaches that with regard to the young men of the priesthood, each of them would sleep with his garment on the ground. The Gemara asks: Why is it that there, in the earlier mishna, the tanna calls them young [rovim] priests, whereas here, the tanna calls them

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