Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

May 2, 2021 | ื›ืณ ื‘ืื™ื™ืจ ืชืฉืคืดื

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by the Hadran Women of Long Island group in memory of Irwin Weber aโ€h, Yitzchak Dov ben Avraham Alter and Rachel, beloved father of our member Debbie Weber Schreiber.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Yoma 21

Today’s daf is sponsored by Elizabeth Jacob in memory of Danny Morris and all those killed in the tragic accident in Meron on Friday. May his memory be a blessing and may his family be comforted among the mourners of Zion and Jerusalem. And in memory of all those killed and for a refuah shleima to all the people injured. And by Elisheva Rappoport, in memory of her beloved sister Raizel Zucker’s first Yartzeit. “Raizel and her husband made Aliya to Israel and were raising their eight children in Beitar Illit, where Raizel often hosted Jewish learning events for her tight-knit community of women. When Raizel came to New York for treatment last year, I recall sharing a particular daf with her – Shabbat 12B – in which the Gemara states that a sick person does not need the angels to bring her prayer before Hashem since the Divine Presence is with her. I felt the power of this statement firsthand. Raizel took much strength from her Yiddishkeit and always maintained her positivity. May our learning bring an aliyas neshama to Toiba Raizel bat Zlata.”

During the holidays, the azara in the Temple would fill up with people but there was space for all to bow in a spaced out manner. This was one of the miracles that happened in the Temple. The mishna from Avot 5:5 is quoted listing the ten miracles. The gemara challenges the mishna as there are others besides those ten. Answers are brought to explain which ten are meant to be mentioned and why those and not others.

ื•ื™ืฉ ืื•ืžืจื™ื ืืฃ ืจื™ื“ื™ื™ื ื•ื‘ืขื• ืจื‘ื ืŸ ืจื—ืžื™ ืื ืฉืžื” ื‘ืฉืขื” ืฉื™ื•ืฆืื” ืžืŸ ื”ื’ื•ืฃ ื•ื‘ื˜ืœื•ื”

And some say: The sound of Ridya as well. Ridya is the angel tasked with irrigating the earth, who calls to the heavens and to the aquifers to provide their water. The Gemara comments: And the Sages asked for mercy so that the sound of the soul at the moment that it leaves the body would no longer be heard to that extent, and God eliminated it. In any event, clearly this baraita understands keriat hagever as the proclamation of the Temple crier, in support of the opinion of Rav.

ืชื ื™ื ื›ื•ื•ืชื™ื” ื“ืจื‘ื™ ืฉื™ืœื ื”ื™ื•ืฆื ืœื“ืจืš ืงื•ื“ื ืงืจื™ืืช ื”ื’ื‘ืจ ื“ืžื• ื‘ืจืืฉื• ืจื‘ื™ ื™ืืฉื™ื” ืื•ืžืจ ืขื“ ืฉื™ืฉื ื” ื•ื™ืฉ ืื•ืžืจื™ื ืขื“ ืฉื™ืฉืœืฉ ื•ื‘ืื™ื–ื” ืชืจื ื’ื•ืœ ืืžืจื• ื‘ืชืจื ื’ื•ืœ ื‘ื™ื ื•ื ื™

A baraita was taught in accordance with the opinion of Rabbi Sheila: With regard to one who sets out on the path at night before keriat hagever and is killed by demons, his blood is on his own head, i.e., he is at fault. Rabbi Yoshiya says: The prohibition of traveling at night is in effect until the rooster crows twice. And some say: Until he crows three times. And with regard to what rooster did these Sages state this advisory? It is with regard to a rooster of medium size. Clearly, this baraita understands keriat hagever as the crow of the rooster.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื‘ืฉืขื” ืฉื™ืฉืจืืœ ืขื•ืœื™ืŸ ืœืจื’ืœ ืขื•ืžื“ื™ืŸ ืฆืคื•ืคื™ืŸ ื•ืžืฉืชื—ื•ื™ื ืจื•ื•ื—ื™ื ื•ื ืžืฉื›ื™ืŸ ืื—ืช ืขืฉืจื” ืืžื” ืื—ื•ืจื™ ื‘ื™ืช ื”ื›ืคื•ืจืช ืžืื™ ืงืืžืจ ื”ื›ื™ ืงืืžืจ ืืฃ ืขืœ ืคื™ ืฉื ืžืฉื›ื™ืŸ ืื—ืช ืขืฉืจื” ืืžื” ืื—ื•ืจื™ ื‘ื™ืช ื”ื›ืคื•ืจืช ื•ืขื•ืžื“ื™ื ืฆืคื•ืคื™ืŸ ื›ืฉื”ืŸ ืžืฉืชื—ื•ื™ืŸ ืžืฉืชื—ื•ื™ืŸ ืจื•ื•ื—ื™ื ื•ื–ื” ืื—ื“ ืžืขืฉืจื” ื ืกื™ื ืฉื ืขืฉื• ื‘ืžืงื“ืฉ

ยง Rav Yehuda said that Rav said: When the Jewish people ascend to Jerusalem for the pilgrimage Festivals they stand crowded, but when they bow during confession they are spaced so that no one hears the confession of another. And due to the large crowd they extend eleven cubits behind the Hall of the Ark Cover, the Holy of Holies. The Gemara asks: What is he saying in the reference to eleven cubits behind the Holy of Holies? The Gemara explains that this is what he is saying: Even though the crowd is so large that the people extend eleven cubits behind the Hall of the Ark Cover and people stand crowded, still, when they bow, they bow spaced. And that is one of the ten miracles that were performed in the Temple.

ื“ืชื ืŸ ืขืฉืจื” ื ืกื™ื ื ืขืฉื• ื‘ื‘ื™ืช ื”ืžืงื“ืฉ ืœื ื”ืคื™ืœื” ืืฉื” ืžืจื™ื— ื‘ืฉืจ ื”ืงื“ืฉ ื•ืœื ื”ืกืจื™ื— ื‘ืฉืจ ื”ืงื“ืฉ ืžืขื•ืœื ื•ืœื ื ืจืื” ื–ื‘ื•ื‘ ื‘ื‘ื™ืช ื”ืžื˜ื‘ื—ื™ื ื•ืœื ืื™ืจืข ืงืจื™ ืœื›ื”ืŸ ื’ื“ื•ืœ ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื ื•ืœื ื ืžืฆื ืคืกื•ืœ ื‘ืขื•ืžืจ ื•ื‘ืฉืชื™ ื”ืœื—ื ื•ื‘ืœื—ื ื”ืคื ื™ื ืขื•ืžื“ื™ื ืฆืคื•ืคื™ื ื•ืžืฉืชื—ื•ื™ื ืจื•ื•ื—ื™ื ื•ืœื ื”ื–ื™ืง ื ื—ืฉ ื•ืขืงืจื‘ ื‘ื™ืจื•ืฉืœื™ื ืžืขื•ืœื ื•ืœื ืืžืจ ืื“ื ืœื—ื‘ืจื• ืฆืจ ืœื™ ื”ืžืงื•ื ืฉืืœื™ืŸ ื‘ื™ืจื•ืฉืœื™ื

As we learned in a mishna: Ten miracles were performed in the Temple. No woman miscarried from the aroma of the sacrificial meat, as a pregnant woman craves various foods and occasionally that craving leads to miscarriage. And the sacrificial meat never putrefied. And no fly was seen in the slaughterhouse, although flies are generally attracted to a place where there is flesh and blood. And a seminal emission did not befall the High Priest on Yom Kippur. And no disqualification was found in the omer or the two loaves, which are communal offerings, or in the shewbread. And the Jewish people stand crowded but bow spaced. And neither a snake nor a scorpion ever harmed anyone in Jerusalem. And a person never said to another: There is no room for me to stay overnight in Jerusalem.

ืคืชื— ื‘ืžืงื“ืฉ ื•ืกื™ื™ื ื‘ื™ืจื•ืฉืœื™ื ืื™ื›ื ืชืจืชื™ ืื—ืจื ื™ื™ืชื ื‘ืžืงื“ืฉ ื“ืชื ื™ื ืžืขื•ืœื ืœื ื›ื‘ื• ื’ืฉืžื™ื ืืฉ ืฉืœ ืขืฆื™ ื”ืžืขืจื›ื” ื•ืขืฉืŸ ื”ืžืขืจื›ื” ืืคื™ืœื• ื›ืœ ื”ืจื•ื—ื•ืช ืฉื‘ืขื•ืœื ื‘ืื•ืช ื•ืžื ืฉื‘ื•ืช ื‘ื• ืื™ืŸ ืžื–ื™ื–ื•ืช ืื•ืชื• ืžืžืงื•ืžื•

The Gemara notes: This list opened with miracles that occurred in the Temple, and closed with miracles that occurred in Jerusalem. Apparently there were not actually ten miracles performed in the Temple. The Gemara answers: There are two other miracles in the Temple, as it was taught in a baraita: Rain never extinguished the fire of the arrangement of wood on the altar, despite the fact that the altar stood in the courtyard, exposed to the elements. And with regard to the smoke of the arrangement, even if all the winds in the world come and blow it, they do not move it from its place and it rises directly heavenward.

ื•ืชื• ืœื™ื›ื ื•ื”ืชื ื™ื ืจื‘ ืฉืžืขื™ื” ื‘ืงืœื ื‘ื• ืฉื‘ืจื™ ื›ืœื™ ื—ืจืก ื ื‘ืœืขื™ืŸ ื‘ืžืงื•ืžืŸ ื•ืืžืจ ืื‘ื™ื™ ืžื•ืจืื” ื•ื ื•ืฆื” ื•ื“ื™ืฉื•ืŸ ืžื–ื‘ื— ื”ืคื ื™ืžื™ ื•ื“ื™ืฉื•ืŸ ื”ืžื ื•ืจื” ื ื‘ืœืขื™ืŸ ื‘ืžืงื•ืžืŸ

The Gemara asks: And are there no more miracles in the Temple? But didnโ€™t Rav Shemaya teach in a baraita in the city of Kalnevo: Shards of earthenware vessels were swallowed in the earth in their places, and there was no need to dispose of them. The vessels used for cooking the meat of the offerings of the most sacred order absorbed some of the meat. The meat that was absorbed became notar when the period during which the offering may be eaten concludes. One was required to break those vessels in which the meat was absorbed. The shards of those vessels were miraculously swallowed in the earth where they were smashed. And similarly, Abaye said: The crop and feathers of sacrificial birds, and the ashes of the inner altar, and the ashes of the candelabrum, which were not removed to the place of ashes outside the Temple like the ashes of the outer altar, were also swallowed in the earth in their places. Apparently, there were more than ten miracles in the Temple.

ืคืกื•ืœื™ ืชืœืชื ื”ื•ื• ื—ืฉื‘ื™ื ื”ื• ื‘ื—ื“ ืืคื™ืง ืชืจื™ ื•ืขื™ื™ืœ ืชืจื™ ืื™ ื”ื›ื™ ื‘ืœื•ืขื™ืŸ ื ืžื™ ืชืจื™ ื”ื•ื• ื—ืฉื‘ื™ื ื”ื• ื‘ื—ื“ ื—ืกืจื• ืœื”ื• ืื™ื›ื ื ืžื™ ืื—ืจื™ืชื™ ื“ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ื ืก ื’ื“ื•ืœ ื”ื™ื” ื ืขืฉื” ื‘ืœื—ื ื”ืคื ื™ื ืกืœื•ืงื• ื›ืกื“ื•ืจื• ืฉื ืืžืจ ืœืฉื•ื ืœื—ื ื—ื•ื ื‘ื™ื•ื ื”ืœืงื—ื•

The Gemara answers: The disqualifications mentioned that never occurred in the Temple, in the omer, the two loaves, or the shewbread, were three; consider them as one miracle. Eliminate two from the total and introduce these two to complete the list of ten miracles. The Gemara asks: If similar miracles are combined and considered as one, the swallowing of the earthenware, crops, feathers, and ashes are also two similar miracles that should be considered as one, the result being that they are lacking one miracle to complete the total of ten. The Gemara responds: There is also another miracle, as Rabbi Yehoshua ben Levi said: A great miracle was performed with regard to the shewbread in the Temple, that the bread was as hot at its removal on Shabbat, after a week on the table, as it was at its arrangement, as it is stated: โ€œTo put out hot bread on the day it was taken awayโ€ (I Samuel 21:7).

ื•ืชื• ืœื™ื›ื ื•ื”ืืžืจ ืจื‘ื™ ืœื•ื™ ื“ื‘ืจ ื–ื” ืžืกื•ืจืช ื‘ื™ื“ื™ื ื• ืžืื‘ื•ืชื™ื ื• ืžืงื•ื ืืจื•ืŸ ืื™ื ื• ืžืŸ ื”ืžื“ื” ื•ืืžืจ ืจื‘ื ืื™ ืืžืจ ืฉืžื•ืืœ ื›ืจื•ื‘ื™ื ื‘ื ืก ื”ื™ื• ืขื•ืžื“ื™ืŸ

The Gemara asks: And were there no more miracles in the Temple? But didnโ€™t Rabbi Levi say that this matter is a tradition that we received from our ancestors: The place of the Ark of the Covenant is not included in the measurement of the Holy of Holies. Based on that measurement, the Ark should not have fit inside the hall. The Holy of Holies measured twenty cubits by twenty cubits (see I Kings 6), and a baraita states that there were ten cubits of space on either side of the Ark. Therefore, it was only through a miracle that the Ark fit in the Holy of Holies. And Rabbenai said that Shmuel said: It was through a miracle that the cherubs that Solomon placed in the Holy of Holies would stand. Their wingspan was twenty cubits, and since the length of the chamber was the same, there was no room for the bodies of the cherubs. There were additional miracles performed in the Temple.

ื ื™ืกื™ ื“ื‘ืจืื™ ืงื ื—ืฉื™ื‘ ื ื™ืกื™ ื“ื’ื•ืื™ ืœื ืงื ื—ืฉื™ื‘ ืื™ ื”ื›ื™ ืœื—ื ื”ืคื ื™ื ื ืžื™ ื ื™ืกื™ ื“ื’ื•ืื™ ื”ื•ื ืœื—ื ื”ืคื ื™ื ื ื™ืกื™ ื“ื‘ืจืื™ ื”ื•ื ื“ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืžืื™ ื“ื›ืชื™ื‘ ืขืœ ื”ืฉืœื—ืŸ ื”ื˜ื”ื•ืจ ื˜ื”ื•ืจ ืžื›ืœืœ ืฉื”ื•ื ื˜ืžื

The Gemara responds: The tanna counts miracles that were performed outside the Sanctuary and were visible to all, but he does not count miracles that were performed inside the Sanctuary and were not visible to all. The Gemara asks: If so, the shewbread is also a miracle performed on the table inside the Sanctuary and is not visible to all, yet the miracle that the breadโ€™s heat did not dissipate was listed among the miracles. The Gemara answers: The shewbread was a miracle performed outside, as Reish Lakish said: What is the meaning of that which is written: โ€œPlace them on the pure table before the Lord in two rows, six to a rowโ€ (Leviticus 24:6)? From the emphasis that the Torah places on the fact that the table was ritually pure, it can be learned by inference that it indicates that it could become impure as well.

ื›ืœื™ ืขืฅ ื”ืขืฉื•ื™ ืœื ื—ืช ื”ื•ื ื•ื›ืœ ื›ืœื™ [ืขืฅ] ื”ืขืฉื•ื™ ืœื ื—ืช ืื™ื ื• ืžืงื‘ืœ ื˜ื•ืžืื” ื•ื—ื•ืฆืฅ ื‘ืคื ื™ ื˜ื•ืžืื” ืืœื ืžืœืžื“ ืฉืžื’ื‘ื™ื”ื™ืŸ ืื•ืชื• ืœืขื•ืœื™ ืจื’ืœื™ื ื•ืื•ืžืจื™ื ืœื”ื ืจืื• ื—ื™ื‘ืชื›ื ืœืคื ื™ ื”ืžืงื•ื ืฉืกื™ืœื•ืงื• ื›ืกื“ื•ืจื• ืฉื ืืžืจ ืœืฉื•ื ืœื—ื ื—ื•ื ื‘ื™ื•ื ื”ืœืงื—ื•

The Gemara asks: How is that possible? It is a wooden vessel designated to rest in a fixed place and not to be moved. And it was taught: Any wooden vessel designated to rest in a fixed place is not susceptible to ritual impurity, and it serves as a barrier before impurity, preventing its transmission. Rather, the fact that the table is described as pure teaches that the priests lift it in order to display the shewbread to the Festival pilgrims, and they say to them: See how beloved you are before the Omnipresent, as the bread is as hot at its removal on Shabbat, after a week on the table, as it was at its arrangement, as it is stated: โ€œTo put out hot bread on the day it was taken awayโ€ (I Samuel 21:7). Since the table was moved on occasion, it was not considered a wooden vessel designated to rest and was therefore susceptible to impurity. At the same time, it is clear that the miracle of the shewbread was a miracle performed outside the Sanctuary, as it was visible to all.

ื•ืชื• ืœื™ื›ื ื•ื”ืืžืจ ืจื‘ ืื•ืฉืขื™ื ื‘ืฉืขื” ืฉื‘ื ื” ืฉืœืžื” ื‘ื™ืช ื”ืžืงื“ืฉ ื ื˜ืข ื‘ื• ื›ืœ ืžื™ื ื™ ืžื’ื“ื™ื ืฉืœ ื–ื”ื‘ ื•ื”ื™ื• ืžื•ืฆื™ืื™ืŸ ืคื™ืจื•ืชื™ื”ืŸ ื‘ื–ืžื ืŸ ื•ื›ืฉื”ืจื•ื— ืžื ืฉื‘ืช ื‘ื”ืŸ ื ื•ืฉืจื™ืŸ ืฉื ืืžืจ ื™ืจืขืฉ ื›ืœื‘ื ื•ืŸ ืคืจื™ื• ื•ื›ืฉื ื›ื ืกื• ื’ื•ื™ื ืœื”ื™ื›ืœ ื™ื‘ืฉ ืฉื ืืžืจ ื•ืคืจื— ืœื‘ื ื•ืŸ ืื•ืžืœืœ ื•ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ื—ื–ื™ืจืŸ ืฉื ืืžืจ ืคืจื•ื— ืชืคืจื— ื•ืชื’ืœ ืืฃ ื’ื™ืœืช ื•ืจื ืŸ ื›ื‘ื•ื“ ื”ืœื‘ื ื•ืŸ ื ืชืŸ ืœื”

The Gemara asks: And are there no more miracles performed in the Temple? But didnโ€™t Rav Oshaya say: When Solomon built the Temple he planted all sorts of precious golden fruits there, and these brought forth their fruit in their appointed season like other trees, and when the wind blew them the fruit would fall, as it is stated: โ€œMay his fruits rustle like Lebanonโ€ (Psalms 72:16). This indicates that fruits grew in Lebanon, which the Sages interpreted as a reference to the Temple, which was built with cedar trees from Lebanon. And when the gentiles entered the Sanctuary the golden tree withered, as it stated: โ€œAnd the blossoms of Lebanon witherโ€ (Nahum 1:4). And the Holy One, Blessed be He, will restore the miraculous trees to Israel in the future, as it is stated: โ€œIt shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to itโ€ (Isaiah 35:2). Apparently, there were additional miracles in the Temple.

ื ื™ืกื™ ื“ืงื‘ื™ืขื™ ืœื ืงื ื—ืฉื™ื‘ ื”ืฉืชื ื“ืืชื™ืช ืœื”ื›ื™ ืืจื•ืŸ ื•ื›ืจื•ื‘ื™ื ื ืžื™ ื ื™ืกื™ ื“ืงื‘ื™ืขื™ ื ื™ื ื”ื•

The Gemara responds: The tanna does not count perpetual miracles on the list. The Gemara comments: Now that you have arrived at this solution, it can resolve an earlier difficulty as well: The Ark and the cherubs are also not counted, since they too were perpetual miracles.

ืืžืจ ืžืจ ื•ืขืฉืŸ ื”ืžืขืจื›ื” ื•ืžื™ ื”ื•ื” ืขืฉืŸ ื‘ืžืขืจื›ื” ื•ื”ืชื ื™ื ื—ืžืฉื” ื“ื‘ืจื™ื ื ืืžืจื• ื‘ืืฉ ืฉืœ ืžืขืจื›ื” ืจื‘ื•ืฆื” ื›ืืจื™ ื•ื‘ืจื” ื›ื—ืžื” ื•ื™ืฉ ื‘ื” ืžืžืฉ ื•ืื•ื›ืœืช ืœื—ื™ืŸ ื›ื™ื‘ืฉื™ืŸ ื•ืื™ื ื” ืžืขืœื” ืขืฉืŸ

ยง The Master said in listing the miracles that even strong winds were unable to displace the smoke of the arrangement of wood. The Gemara asks: And did smoke rise from the arrangement of wood on the altar? But wasnโ€™t it taught in a baraita: There were five matters stated with regard to the fire of the arrangement of wood: It crouched above the wood like a lion; and it was as clear as the light of the sun; and it had substance to the extent that it could be felt; it was powerful enough to consume wet wood like dry wood; and it did not raise smoke.

ื›ื™ ืงื ืืžืจื™ื ืŸ ื‘ื“ื”ื“ื™ื•ื˜ ื“ืชื ื™ื ื•ื ืชื ื• ื‘ื ื™ ืื”ืจืŸ ื”ื›ื”ืŸ ืืฉ ืขืœ ื”ืžื–ื‘ื— ืืฃ ืขืœ ืคื™ ืฉืืฉ ื™ื•ืจื“ืช ืžืŸ ื”ืฉืžื™ื ืžืฆื•ื” ืœื”ื‘ื™ื ืžืŸ ื”ื”ื“ื™ื•ื˜

The Gemara answers: When we said that the smoke was not displaced, indicating that the wood produced smoke, that was in reference to the fire brought by a person, as it was taught in a baraita: โ€œAnd the sons of Aaron the priest shall put fire upon the altarโ€ (Leviticus 1:7), indicating that even though fire descends from the heavens, still there is a special mitzva to bring fire by a person. The fire that the priests brought produced smoke, and the miracle related to that smoke.

ืจื‘ื•ืฆื” ื›ืืจื™ ื•ื”ืชื ื™ื ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ืกื’ืŸ ื”ื›ื”ื ื™ื ืื ื™ ืจืื™ืชื™ื” ื•ืจื‘ื•ืฆื” ื›ื›ืœื‘ ืœื ืงืฉื™ื ื›ืืŸ ื‘ืžืงื“ืฉ ืจืืฉื•ืŸ ื›ืืŸ ื‘ืžืงื“ืฉ ืฉื ื™

The Gemara asks: And was the altarโ€™s fire crouched like a lion? But wasnโ€™t it taught in a baraita: Rabbi แธคanina, the deputy High Priest, said: I saw the fire in the Temple and it was crouched like a dog and not a lion? The Gemara answers: This is not difficult. Here, where the baraita stated that the fire resembled a lion, it refers to the fire in the First Temple; there, where Rabbi แธคanina, the deputy High Priest, said that the fire resembled a dog, it refers to the fire in the Second Temple.

ื•ื‘ืžืงื“ืฉ ืฉื ื™ ืžื™ ื”ื•ืื™ ื•ื”ืืžืจ ืจื‘ ืฉืžื•ืืœ ื‘ืจ ืื™ื ื™ื ืžืื™ ื“ื›ืชื™ื‘ ื•ืืจืฆื” ื‘ื• ื•ืื›ื‘ื“ ื•ืงืจื™ื ืŸ ื•ืื›ื‘ื“ื” ืžืื™ ืฉื ื ื“ืžื—ื•ืกืจ ื”ื ืืœื• ื—ืžืฉื” ื“ื‘ืจื™ื ืฉื”ื™ื• ื‘ื™ืŸ ืžืงื“ืฉ ืจืืฉื•ืŸ ืœืžืงื“ืฉ ืฉื ื™ ื•ืืœื• ื”ืŸ ืืจื•ืŸ ื•ื›ืคื•ืจืช ื•ื›ืจื•ื‘ื™ื ืืฉ ื•ืฉื›ื™ื ื” ื•ืจื•ื— ื”ืงื•ื“ืฉ ื•ืื•ืจื™ื ื•ืชื•ืžื™ื ืืžืจื™ ืื™ืŸ ืžื™ื”ื•ื” ื”ื•ื” ืกื™ื•ืขื™ ืœื ืžืกื™ื™ืขื

The Gemara asks: And was there fire that descended from the heavens in the Second Temple? Didnโ€™t Rav Shmuel bar Inya say: What is the meaning of that which is written with regard to the Second Temple: โ€œGo up to the hills and get wood and build the house; and I will look on it favorably and I will be glorified [veโ€™ekkaved], said the Lordโ€ (Haggai 1:8)? Even though it is written veโ€™ekkaved, we read it veโ€™ikkavda, with an added letter heh. The Gemara explains: What is different that the word is missing the letter heh? This represents five, the numerological value of heh, phenomena that constituted the difference between the First Temple and the Second Temple, in that they were not in the Second Temple. And these are: The Ark of the Covenant, and the Ark cover upon it, and the cherubs that were on the Ark cover; fire; and the Divine Presence; and the Divine Spirit; and the Urim VeTummim. Apparently, there was no fire from heaven in the Second Temple. The Sages say in response: Yes, there was fire from heaven in the Second Temple; however, it did not assist in burning the offerings but was merely visible above the wood.

ืชื ื• ืจื‘ื ืŸ ืฉืฉ ืืฉื•ืช ื”ืŸ ื™ืฉ ืื•ื›ืœืช ื•ืื™ื ื” ืฉื•ืชื” ื•ื™ืฉ ืฉื•ืชื” ื•ืื™ื ื” ืื•ื›ืœืช ื•ื™ืฉ ืื•ื›ืœืช ื•ืฉื•ืชื” ื•ื™ืฉ ืื•ื›ืœืช ืœื—ื™ืŸ ื›ื™ื‘ืฉื™ืŸ ื•ื™ืฉ ืืฉ ื“ื•ื—ื” ืืฉ ื•ื™ืฉ ืืฉ ืื•ื›ืœืช ืืฉ

Apropos the fire on the altar, the Gemara cites a related baraita. The Sages taught that there are six kinds of fire: There is fire that consumes solids and does not consume liquids; and there is fire that consumes liquids and does not consume solids; and there is fire that consumes solids and consumes liquids; and there is fire that consumes wet objects like dry objects; and there is fire that repels other fire; and there is fire that consumes other fire.

ื™ืฉ ืืฉ ืื•ื›ืœืช ื•ืื™ื ื” ืฉื•ืชื” ื”ื ื“ื™ื“ืŸ ืฉื•ืชื” ื•ืื™ื ื” ืื•ื›ืœืช ื“ื—ื•ืœื™ืŸ ืื•ื›ืœืช ื•ืฉื•ืชื” ื“ืืœื™ื”ื• ื“ื›ืชื™ื‘ ื•ืืช ื”ืžื™ื ืืฉืจ ื‘ืชืขืœื” ืœื—ื›ื” ืื•ื›ืœืช ืœื—ื™ืŸ ื›ื™ื‘ืฉื™ืŸ ื“ืžืขืจื›ื” ื™ืฉ ืืฉ ื“ื•ื—ื” ืืฉ ื“ื’ื‘ืจื™ืืœ ื•ื™ืฉ ืืฉ ืื•ื›ืœืช ืืฉ ื“ืฉื›ื™ื ื” ื“ืืžืจ ืžืจ ื”ื•ืฉื™ื˜ ืืฆื‘ืขื• ื‘ื™ื ื™ื”ื ื•ืฉืจืคืŸ

The Gemara elaborates: There is fire that consumes solids and does not consume liquids; that is our standard fire that consumes dry items but does not dry liquids.
Fire that consumes liquids and does not consume solids is the fever of the sick that dehydrates the body but does not consume the flesh.
Fire that consumes solids and consumes liquids is the fire of Elijah the Prophet, as it is written: โ€œAnd fire fell from the sky and consumed the offering and the wood and the stones and the earth, and it licked up the water that was in the trenchโ€ (I Kings 18:38).
Fire that consumes wet objects like dry objects is the fire of the arrangement of wood.
There is fire that repels other fire; that is the fire of the angel Gabriel. The book of Daniel relates that Gabriel was an angel of fire who descended to the fiery furnace, repelled the fire, and rescued Hananiah, Mishael, and Azariah, who had been cast inside.
And there is fire that consumes other fire; that is the fire of the Divine Presence, as the Master said in another context: The Holy One, Blessed be He, extended His finger between the angels, who are also made of fire, and burned them. The fire of the Divine Presence consumed the fire of the angels.

ื•ืขืฉืŸ ื”ืžืขืจื›ื” ืืคื™ืœื• ื›ืœ ื”ืจื•ื—ื•ืช ืฉื‘ืขื•ืœื ืื™ืŸ ืžื–ื™ื–ื•ืช ืื•ืชื• ืžืžืงื•ืžื• ื•ื”ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื‘ืจ ืื‘ื“ื™ืžื™ ื‘ืžื•ืฆืื™ ื™ื•ื ื˜ื•ื‘ ื”ืื—ืจื•ืŸ ืฉืœ ื—ื’ ื”ื›ืœ ืฆื•ืคื™ืŸ ืœืขืฉืŸ ื”ืžืขืจื›ื” ื ื•ื˜ื” ื›ืœืคื™ ืฆืคื•ืŸ ืขื ื™ื™ื ืฉืžื—ื™ืŸ ื•ื‘ืขืœื™ ื‘ืชื™ื ืขืฆื‘ื™ืŸ ืžืคื ื™ ืฉื’ืฉืžื™ ืฉื ื” ืžืจื•ื‘ื™ืŸ ื•ืคื™ืจื•ืชื™ื”ืŸ ืžืจืงื™ื‘ื™ืŸ ื ื˜ื” ื›ืœืคื™ ื“ืจื•ื ืขื ื™ื™ื ืขืฆื‘ื™ืŸ ื•ื‘ืขืœื™ ื‘ืชื™ื ืฉืžื—ื™ืŸ ืžืคื ื™ ืฉื’ืฉืžื™ ืฉื ื” ืžื•ืขื˜ื™ืŸ ื•ืคื™ืจื•ืชื™ื”ืŸ ืžืฉืชืžืจื™ืŸ

ยง The Gemara asks: And with regard to the smoke of the arrangement, is it so that even if all the winds in the world come and blow it, they do not move it from its place and it rises directly heavenward? Didnโ€™t Rabbi Yitzแธฅak bar Avdimi say: At the conclusion of the final day of the festival of Sukkot, everyone looks to the smoke of the arrangement of wood; if the wind blew from the south and the smoke tends toward the north, the poor were glad and the homeowners were sad. This is because it was a sign that the yearโ€™s rains would be plentiful, producing an abundant crop on the one hand, but on the other hand, the fruit would rot due to the humidity, rendering it impossible to store the abundant harvest. This forced the landowners to sell quickly at a lower price. And if a northern wind caused the smoke to tend toward the south, the poor were sad and the homeowners were glad, because it was an indication that the yearโ€™s rains would be sparse. The yield would be low, and it would be easy to store the fruit and sell it at a higher price.

ื ื˜ื” ื›ืœืคื™ ืžื–ืจื— ื”ื›ืœ ืฉืžื—ื™ืŸ ื›ืœืคื™ ืžืขืจื‘ ื”ื›ืœ ืขืฆื‘ื™ืŸ ื“ืื–ื™ืœ ื•ืืชื™ ื›ื“ื™ืงืœื™ ื•ืื‘ื“ื•ืจื™ ืœื ื”ื•ื” ืžื™ื‘ื“ืจ

If a western wind caused the smoke to tend to the east, that was an indication that there would be sufficient rainfall to ensure a substantial crop, and at the same time, it would be possible to store the fruit, and everyone was glad. If an eastern wind caused the smoke to tend to the west that was an indication that there would be a drought because eastern winds do not bring rain, and everyone was sad. Apparently, wind causes the smoke rising from the arrangement of wood to move. The Gemara responds: The smoke comes and goes like a palm tree, swaying in the wind, but it did not disperse.

ืืžืจ ืžืจ ื›ืœืคื™ ืžื–ืจื— ื”ื›ืœ ืฉืžื—ื™ืŸ ื›ืœืคื™ ืžืขืจื‘ ื”ื›ืœ ืขืฆื‘ื™ืŸ ื•ืจืžื™ื ื”ื• ืžื–ืจื—ื™ืช ืœืขื•ืœื ื™ืคื” ืžืขืจื‘ื™ืช ืœืขื•ืœื ืงืฉื” ืจื•ื— ืฆืคื•ื ื™ืช ื™ืคื” ืœื—ื˜ื™ืŸ ื‘ืฉืขื” ืฉื”ื‘ื™ืื• ืฉืœื™ืฉ ื•ืงืฉื” ืœื–ื™ืชื™ื ื‘ื–ืžืŸ ืฉื”ืŸ ื—ื•ื ื˜ื™ืŸ ืจื•ื— ื“ืจื•ืžื™ืช ืงืฉื” ืœื—ื˜ื™ืŸ ื‘ืฉืขื” ืฉื”ื‘ื™ืื• ืฉืœื™ืฉ ื•ื™ืคื” ืœื–ื™ืชื™ื ื‘ื–ืžืŸ ืฉื”ืŸ ื—ื•ื ื˜ื™ืŸ

The Master said: If a western wind caused the pillar of smoke to tend to the east everyone is glad; if an eastern wind caused the smoke to tend to the west everyone was sad. And the Gemara raised a contradiction, as the Sages said: An eastern wind is always good; a western wind is always bad; a northern wind is good for wheat when it has reached one-third of its potential growth, and bad for olives when they are ripening; a southern wind is bad for wheat when it has reached one-third of its potential growth, and good for olives when they are ripening.

ื•ืืžืจ ืจื‘ ื™ื•ืกืฃ ื•ืื™ืชื™ืžื ืžืจ ื–ื•ื˜ืจื ื•ืกื™ืžื ื™ืš ืฉืœื—ืŸ ื‘ืฆืคื•ืŸ ื•ืžื ื•ืจื” ื‘ื“ืจื•ื ื”ืื™ ืžืจื‘ื” ื“ื™ื“ื™ื” ื•ื”ืื™ ืžืจื‘ื” ื“ื™ื“ื™ื”

And Rav Yosef said, and some say it was Mar Zutra who said it: And your mnemonic for which is good for wheat and which for olives is that in the Temple the table was in the north and the candelabrum was in the south of the Sanctuary. Bread made out of wheat was placed on the table, and oil made out of olives was burned in the candelabrum. The wind coming from this side, the north, increased its own component, wheat; and the wind coming from this side, the south, increased its own component, olives. In any event, there are contradictory opinions with regard to the effect of western and eastern winds.

ืœื ืงืฉื™ื ื”ื ืœืŸ ื•ื”ื ืœื”ื•

The Gemara responds: This is not difficult: This opinion that a wind from the east is good is for us, in Babylonia. Babylonia is a land whose water is plentiful, and a dry east wind will not harm the crop at all. This opinion that a wind from the east is harmful is for them, in Eretz Yisrael. That is a land where water is sparse, and the dry east wind will dry the land and ruin the crops.

ื”ื“ืจืŸ ืขืœืš ืฉื‘ืขืช ื™ืžื™ื

 

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by the Hadran Women of Long Island group in memory of Irwin Weber aโ€h, Yitzchak Dov ben Avraham Alter and Rachel, beloved father of our member Debbie Weber Schreiber.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Yoma 17 – 23 – Daf Yomi: One Week at a Time

This week we will continue to learn how the High Priest prepared for the Temple service of Yom Kippur, what...
alon shvut women

Miracles in the Mikdash

Yoma Daf 21 Miracles in the Mikdash are the focus of Yoma 21. The miracles are characterized as: public, private,...
talking talmud_square

Yoma 21: 10 Most Amazing Miracles

A discussion of the 10 miracles that took place in the Beit HaMikdash. Including the miracle that kept each person...

Yoma 21

The William Davidson Talmud | Powered by Sefaria

Yoma 21

ื•ื™ืฉ ืื•ืžืจื™ื ืืฃ ืจื™ื“ื™ื™ื ื•ื‘ืขื• ืจื‘ื ืŸ ืจื—ืžื™ ืื ืฉืžื” ื‘ืฉืขื” ืฉื™ื•ืฆืื” ืžืŸ ื”ื’ื•ืฃ ื•ื‘ื˜ืœื•ื”

And some say: The sound of Ridya as well. Ridya is the angel tasked with irrigating the earth, who calls to the heavens and to the aquifers to provide their water. The Gemara comments: And the Sages asked for mercy so that the sound of the soul at the moment that it leaves the body would no longer be heard to that extent, and God eliminated it. In any event, clearly this baraita understands keriat hagever as the proclamation of the Temple crier, in support of the opinion of Rav.

ืชื ื™ื ื›ื•ื•ืชื™ื” ื“ืจื‘ื™ ืฉื™ืœื ื”ื™ื•ืฆื ืœื“ืจืš ืงื•ื“ื ืงืจื™ืืช ื”ื’ื‘ืจ ื“ืžื• ื‘ืจืืฉื• ืจื‘ื™ ื™ืืฉื™ื” ืื•ืžืจ ืขื“ ืฉื™ืฉื ื” ื•ื™ืฉ ืื•ืžืจื™ื ืขื“ ืฉื™ืฉืœืฉ ื•ื‘ืื™ื–ื” ืชืจื ื’ื•ืœ ืืžืจื• ื‘ืชืจื ื’ื•ืœ ื‘ื™ื ื•ื ื™

A baraita was taught in accordance with the opinion of Rabbi Sheila: With regard to one who sets out on the path at night before keriat hagever and is killed by demons, his blood is on his own head, i.e., he is at fault. Rabbi Yoshiya says: The prohibition of traveling at night is in effect until the rooster crows twice. And some say: Until he crows three times. And with regard to what rooster did these Sages state this advisory? It is with regard to a rooster of medium size. Clearly, this baraita understands keriat hagever as the crow of the rooster.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื‘ืฉืขื” ืฉื™ืฉืจืืœ ืขื•ืœื™ืŸ ืœืจื’ืœ ืขื•ืžื“ื™ืŸ ืฆืคื•ืคื™ืŸ ื•ืžืฉืชื—ื•ื™ื ืจื•ื•ื—ื™ื ื•ื ืžืฉื›ื™ืŸ ืื—ืช ืขืฉืจื” ืืžื” ืื—ื•ืจื™ ื‘ื™ืช ื”ื›ืคื•ืจืช ืžืื™ ืงืืžืจ ื”ื›ื™ ืงืืžืจ ืืฃ ืขืœ ืคื™ ืฉื ืžืฉื›ื™ืŸ ืื—ืช ืขืฉืจื” ืืžื” ืื—ื•ืจื™ ื‘ื™ืช ื”ื›ืคื•ืจืช ื•ืขื•ืžื“ื™ื ืฆืคื•ืคื™ืŸ ื›ืฉื”ืŸ ืžืฉืชื—ื•ื™ืŸ ืžืฉืชื—ื•ื™ืŸ ืจื•ื•ื—ื™ื ื•ื–ื” ืื—ื“ ืžืขืฉืจื” ื ืกื™ื ืฉื ืขืฉื• ื‘ืžืงื“ืฉ

ยง Rav Yehuda said that Rav said: When the Jewish people ascend to Jerusalem for the pilgrimage Festivals they stand crowded, but when they bow during confession they are spaced so that no one hears the confession of another. And due to the large crowd they extend eleven cubits behind the Hall of the Ark Cover, the Holy of Holies. The Gemara asks: What is he saying in the reference to eleven cubits behind the Holy of Holies? The Gemara explains that this is what he is saying: Even though the crowd is so large that the people extend eleven cubits behind the Hall of the Ark Cover and people stand crowded, still, when they bow, they bow spaced. And that is one of the ten miracles that were performed in the Temple.

ื“ืชื ืŸ ืขืฉืจื” ื ืกื™ื ื ืขืฉื• ื‘ื‘ื™ืช ื”ืžืงื“ืฉ ืœื ื”ืคื™ืœื” ืืฉื” ืžืจื™ื— ื‘ืฉืจ ื”ืงื“ืฉ ื•ืœื ื”ืกืจื™ื— ื‘ืฉืจ ื”ืงื“ืฉ ืžืขื•ืœื ื•ืœื ื ืจืื” ื–ื‘ื•ื‘ ื‘ื‘ื™ืช ื”ืžื˜ื‘ื—ื™ื ื•ืœื ืื™ืจืข ืงืจื™ ืœื›ื”ืŸ ื’ื“ื•ืœ ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื ื•ืœื ื ืžืฆื ืคืกื•ืœ ื‘ืขื•ืžืจ ื•ื‘ืฉืชื™ ื”ืœื—ื ื•ื‘ืœื—ื ื”ืคื ื™ื ืขื•ืžื“ื™ื ืฆืคื•ืคื™ื ื•ืžืฉืชื—ื•ื™ื ืจื•ื•ื—ื™ื ื•ืœื ื”ื–ื™ืง ื ื—ืฉ ื•ืขืงืจื‘ ื‘ื™ืจื•ืฉืœื™ื ืžืขื•ืœื ื•ืœื ืืžืจ ืื“ื ืœื—ื‘ืจื• ืฆืจ ืœื™ ื”ืžืงื•ื ืฉืืœื™ืŸ ื‘ื™ืจื•ืฉืœื™ื

As we learned in a mishna: Ten miracles were performed in the Temple. No woman miscarried from the aroma of the sacrificial meat, as a pregnant woman craves various foods and occasionally that craving leads to miscarriage. And the sacrificial meat never putrefied. And no fly was seen in the slaughterhouse, although flies are generally attracted to a place where there is flesh and blood. And a seminal emission did not befall the High Priest on Yom Kippur. And no disqualification was found in the omer or the two loaves, which are communal offerings, or in the shewbread. And the Jewish people stand crowded but bow spaced. And neither a snake nor a scorpion ever harmed anyone in Jerusalem. And a person never said to another: There is no room for me to stay overnight in Jerusalem.

ืคืชื— ื‘ืžืงื“ืฉ ื•ืกื™ื™ื ื‘ื™ืจื•ืฉืœื™ื ืื™ื›ื ืชืจืชื™ ืื—ืจื ื™ื™ืชื ื‘ืžืงื“ืฉ ื“ืชื ื™ื ืžืขื•ืœื ืœื ื›ื‘ื• ื’ืฉืžื™ื ืืฉ ืฉืœ ืขืฆื™ ื”ืžืขืจื›ื” ื•ืขืฉืŸ ื”ืžืขืจื›ื” ืืคื™ืœื• ื›ืœ ื”ืจื•ื—ื•ืช ืฉื‘ืขื•ืœื ื‘ืื•ืช ื•ืžื ืฉื‘ื•ืช ื‘ื• ืื™ืŸ ืžื–ื™ื–ื•ืช ืื•ืชื• ืžืžืงื•ืžื•

The Gemara notes: This list opened with miracles that occurred in the Temple, and closed with miracles that occurred in Jerusalem. Apparently there were not actually ten miracles performed in the Temple. The Gemara answers: There are two other miracles in the Temple, as it was taught in a baraita: Rain never extinguished the fire of the arrangement of wood on the altar, despite the fact that the altar stood in the courtyard, exposed to the elements. And with regard to the smoke of the arrangement, even if all the winds in the world come and blow it, they do not move it from its place and it rises directly heavenward.

ื•ืชื• ืœื™ื›ื ื•ื”ืชื ื™ื ืจื‘ ืฉืžืขื™ื” ื‘ืงืœื ื‘ื• ืฉื‘ืจื™ ื›ืœื™ ื—ืจืก ื ื‘ืœืขื™ืŸ ื‘ืžืงื•ืžืŸ ื•ืืžืจ ืื‘ื™ื™ ืžื•ืจืื” ื•ื ื•ืฆื” ื•ื“ื™ืฉื•ืŸ ืžื–ื‘ื— ื”ืคื ื™ืžื™ ื•ื“ื™ืฉื•ืŸ ื”ืžื ื•ืจื” ื ื‘ืœืขื™ืŸ ื‘ืžืงื•ืžืŸ

The Gemara asks: And are there no more miracles in the Temple? But didnโ€™t Rav Shemaya teach in a baraita in the city of Kalnevo: Shards of earthenware vessels were swallowed in the earth in their places, and there was no need to dispose of them. The vessels used for cooking the meat of the offerings of the most sacred order absorbed some of the meat. The meat that was absorbed became notar when the period during which the offering may be eaten concludes. One was required to break those vessels in which the meat was absorbed. The shards of those vessels were miraculously swallowed in the earth where they were smashed. And similarly, Abaye said: The crop and feathers of sacrificial birds, and the ashes of the inner altar, and the ashes of the candelabrum, which were not removed to the place of ashes outside the Temple like the ashes of the outer altar, were also swallowed in the earth in their places. Apparently, there were more than ten miracles in the Temple.

ืคืกื•ืœื™ ืชืœืชื ื”ื•ื• ื—ืฉื‘ื™ื ื”ื• ื‘ื—ื“ ืืคื™ืง ืชืจื™ ื•ืขื™ื™ืœ ืชืจื™ ืื™ ื”ื›ื™ ื‘ืœื•ืขื™ืŸ ื ืžื™ ืชืจื™ ื”ื•ื• ื—ืฉื‘ื™ื ื”ื• ื‘ื—ื“ ื—ืกืจื• ืœื”ื• ืื™ื›ื ื ืžื™ ืื—ืจื™ืชื™ ื“ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ื ืก ื’ื“ื•ืœ ื”ื™ื” ื ืขืฉื” ื‘ืœื—ื ื”ืคื ื™ื ืกืœื•ืงื• ื›ืกื“ื•ืจื• ืฉื ืืžืจ ืœืฉื•ื ืœื—ื ื—ื•ื ื‘ื™ื•ื ื”ืœืงื—ื•

The Gemara answers: The disqualifications mentioned that never occurred in the Temple, in the omer, the two loaves, or the shewbread, were three; consider them as one miracle. Eliminate two from the total and introduce these two to complete the list of ten miracles. The Gemara asks: If similar miracles are combined and considered as one, the swallowing of the earthenware, crops, feathers, and ashes are also two similar miracles that should be considered as one, the result being that they are lacking one miracle to complete the total of ten. The Gemara responds: There is also another miracle, as Rabbi Yehoshua ben Levi said: A great miracle was performed with regard to the shewbread in the Temple, that the bread was as hot at its removal on Shabbat, after a week on the table, as it was at its arrangement, as it is stated: โ€œTo put out hot bread on the day it was taken awayโ€ (I Samuel 21:7).

ื•ืชื• ืœื™ื›ื ื•ื”ืืžืจ ืจื‘ื™ ืœื•ื™ ื“ื‘ืจ ื–ื” ืžืกื•ืจืช ื‘ื™ื“ื™ื ื• ืžืื‘ื•ืชื™ื ื• ืžืงื•ื ืืจื•ืŸ ืื™ื ื• ืžืŸ ื”ืžื“ื” ื•ืืžืจ ืจื‘ื ืื™ ืืžืจ ืฉืžื•ืืœ ื›ืจื•ื‘ื™ื ื‘ื ืก ื”ื™ื• ืขื•ืžื“ื™ืŸ

The Gemara asks: And were there no more miracles in the Temple? But didnโ€™t Rabbi Levi say that this matter is a tradition that we received from our ancestors: The place of the Ark of the Covenant is not included in the measurement of the Holy of Holies. Based on that measurement, the Ark should not have fit inside the hall. The Holy of Holies measured twenty cubits by twenty cubits (see I Kings 6), and a baraita states that there were ten cubits of space on either side of the Ark. Therefore, it was only through a miracle that the Ark fit in the Holy of Holies. And Rabbenai said that Shmuel said: It was through a miracle that the cherubs that Solomon placed in the Holy of Holies would stand. Their wingspan was twenty cubits, and since the length of the chamber was the same, there was no room for the bodies of the cherubs. There were additional miracles performed in the Temple.

ื ื™ืกื™ ื“ื‘ืจืื™ ืงื ื—ืฉื™ื‘ ื ื™ืกื™ ื“ื’ื•ืื™ ืœื ืงื ื—ืฉื™ื‘ ืื™ ื”ื›ื™ ืœื—ื ื”ืคื ื™ื ื ืžื™ ื ื™ืกื™ ื“ื’ื•ืื™ ื”ื•ื ืœื—ื ื”ืคื ื™ื ื ื™ืกื™ ื“ื‘ืจืื™ ื”ื•ื ื“ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืžืื™ ื“ื›ืชื™ื‘ ืขืœ ื”ืฉืœื—ืŸ ื”ื˜ื”ื•ืจ ื˜ื”ื•ืจ ืžื›ืœืœ ืฉื”ื•ื ื˜ืžื

The Gemara responds: The tanna counts miracles that were performed outside the Sanctuary and were visible to all, but he does not count miracles that were performed inside the Sanctuary and were not visible to all. The Gemara asks: If so, the shewbread is also a miracle performed on the table inside the Sanctuary and is not visible to all, yet the miracle that the breadโ€™s heat did not dissipate was listed among the miracles. The Gemara answers: The shewbread was a miracle performed outside, as Reish Lakish said: What is the meaning of that which is written: โ€œPlace them on the pure table before the Lord in two rows, six to a rowโ€ (Leviticus 24:6)? From the emphasis that the Torah places on the fact that the table was ritually pure, it can be learned by inference that it indicates that it could become impure as well.

ื›ืœื™ ืขืฅ ื”ืขืฉื•ื™ ืœื ื—ืช ื”ื•ื ื•ื›ืœ ื›ืœื™ [ืขืฅ] ื”ืขืฉื•ื™ ืœื ื—ืช ืื™ื ื• ืžืงื‘ืœ ื˜ื•ืžืื” ื•ื—ื•ืฆืฅ ื‘ืคื ื™ ื˜ื•ืžืื” ืืœื ืžืœืžื“ ืฉืžื’ื‘ื™ื”ื™ืŸ ืื•ืชื• ืœืขื•ืœื™ ืจื’ืœื™ื ื•ืื•ืžืจื™ื ืœื”ื ืจืื• ื—ื™ื‘ืชื›ื ืœืคื ื™ ื”ืžืงื•ื ืฉืกื™ืœื•ืงื• ื›ืกื“ื•ืจื• ืฉื ืืžืจ ืœืฉื•ื ืœื—ื ื—ื•ื ื‘ื™ื•ื ื”ืœืงื—ื•

The Gemara asks: How is that possible? It is a wooden vessel designated to rest in a fixed place and not to be moved. And it was taught: Any wooden vessel designated to rest in a fixed place is not susceptible to ritual impurity, and it serves as a barrier before impurity, preventing its transmission. Rather, the fact that the table is described as pure teaches that the priests lift it in order to display the shewbread to the Festival pilgrims, and they say to them: See how beloved you are before the Omnipresent, as the bread is as hot at its removal on Shabbat, after a week on the table, as it was at its arrangement, as it is stated: โ€œTo put out hot bread on the day it was taken awayโ€ (I Samuel 21:7). Since the table was moved on occasion, it was not considered a wooden vessel designated to rest and was therefore susceptible to impurity. At the same time, it is clear that the miracle of the shewbread was a miracle performed outside the Sanctuary, as it was visible to all.

ื•ืชื• ืœื™ื›ื ื•ื”ืืžืจ ืจื‘ ืื•ืฉืขื™ื ื‘ืฉืขื” ืฉื‘ื ื” ืฉืœืžื” ื‘ื™ืช ื”ืžืงื“ืฉ ื ื˜ืข ื‘ื• ื›ืœ ืžื™ื ื™ ืžื’ื“ื™ื ืฉืœ ื–ื”ื‘ ื•ื”ื™ื• ืžื•ืฆื™ืื™ืŸ ืคื™ืจื•ืชื™ื”ืŸ ื‘ื–ืžื ืŸ ื•ื›ืฉื”ืจื•ื— ืžื ืฉื‘ืช ื‘ื”ืŸ ื ื•ืฉืจื™ืŸ ืฉื ืืžืจ ื™ืจืขืฉ ื›ืœื‘ื ื•ืŸ ืคืจื™ื• ื•ื›ืฉื ื›ื ืกื• ื’ื•ื™ื ืœื”ื™ื›ืœ ื™ื‘ืฉ ืฉื ืืžืจ ื•ืคืจื— ืœื‘ื ื•ืŸ ืื•ืžืœืœ ื•ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ื—ื–ื™ืจืŸ ืฉื ืืžืจ ืคืจื•ื— ืชืคืจื— ื•ืชื’ืœ ืืฃ ื’ื™ืœืช ื•ืจื ืŸ ื›ื‘ื•ื“ ื”ืœื‘ื ื•ืŸ ื ืชืŸ ืœื”

The Gemara asks: And are there no more miracles performed in the Temple? But didnโ€™t Rav Oshaya say: When Solomon built the Temple he planted all sorts of precious golden fruits there, and these brought forth their fruit in their appointed season like other trees, and when the wind blew them the fruit would fall, as it is stated: โ€œMay his fruits rustle like Lebanonโ€ (Psalms 72:16). This indicates that fruits grew in Lebanon, which the Sages interpreted as a reference to the Temple, which was built with cedar trees from Lebanon. And when the gentiles entered the Sanctuary the golden tree withered, as it stated: โ€œAnd the blossoms of Lebanon witherโ€ (Nahum 1:4). And the Holy One, Blessed be He, will restore the miraculous trees to Israel in the future, as it is stated: โ€œIt shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to itโ€ (Isaiah 35:2). Apparently, there were additional miracles in the Temple.

ื ื™ืกื™ ื“ืงื‘ื™ืขื™ ืœื ืงื ื—ืฉื™ื‘ ื”ืฉืชื ื“ืืชื™ืช ืœื”ื›ื™ ืืจื•ืŸ ื•ื›ืจื•ื‘ื™ื ื ืžื™ ื ื™ืกื™ ื“ืงื‘ื™ืขื™ ื ื™ื ื”ื•

The Gemara responds: The tanna does not count perpetual miracles on the list. The Gemara comments: Now that you have arrived at this solution, it can resolve an earlier difficulty as well: The Ark and the cherubs are also not counted, since they too were perpetual miracles.

ืืžืจ ืžืจ ื•ืขืฉืŸ ื”ืžืขืจื›ื” ื•ืžื™ ื”ื•ื” ืขืฉืŸ ื‘ืžืขืจื›ื” ื•ื”ืชื ื™ื ื—ืžืฉื” ื“ื‘ืจื™ื ื ืืžืจื• ื‘ืืฉ ืฉืœ ืžืขืจื›ื” ืจื‘ื•ืฆื” ื›ืืจื™ ื•ื‘ืจื” ื›ื—ืžื” ื•ื™ืฉ ื‘ื” ืžืžืฉ ื•ืื•ื›ืœืช ืœื—ื™ืŸ ื›ื™ื‘ืฉื™ืŸ ื•ืื™ื ื” ืžืขืœื” ืขืฉืŸ

ยง The Master said in listing the miracles that even strong winds were unable to displace the smoke of the arrangement of wood. The Gemara asks: And did smoke rise from the arrangement of wood on the altar? But wasnโ€™t it taught in a baraita: There were five matters stated with regard to the fire of the arrangement of wood: It crouched above the wood like a lion; and it was as clear as the light of the sun; and it had substance to the extent that it could be felt; it was powerful enough to consume wet wood like dry wood; and it did not raise smoke.

ื›ื™ ืงื ืืžืจื™ื ืŸ ื‘ื“ื”ื“ื™ื•ื˜ ื“ืชื ื™ื ื•ื ืชื ื• ื‘ื ื™ ืื”ืจืŸ ื”ื›ื”ืŸ ืืฉ ืขืœ ื”ืžื–ื‘ื— ืืฃ ืขืœ ืคื™ ืฉืืฉ ื™ื•ืจื“ืช ืžืŸ ื”ืฉืžื™ื ืžืฆื•ื” ืœื”ื‘ื™ื ืžืŸ ื”ื”ื“ื™ื•ื˜

The Gemara answers: When we said that the smoke was not displaced, indicating that the wood produced smoke, that was in reference to the fire brought by a person, as it was taught in a baraita: โ€œAnd the sons of Aaron the priest shall put fire upon the altarโ€ (Leviticus 1:7), indicating that even though fire descends from the heavens, still there is a special mitzva to bring fire by a person. The fire that the priests brought produced smoke, and the miracle related to that smoke.

ืจื‘ื•ืฆื” ื›ืืจื™ ื•ื”ืชื ื™ื ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ืกื’ืŸ ื”ื›ื”ื ื™ื ืื ื™ ืจืื™ืชื™ื” ื•ืจื‘ื•ืฆื” ื›ื›ืœื‘ ืœื ืงืฉื™ื ื›ืืŸ ื‘ืžืงื“ืฉ ืจืืฉื•ืŸ ื›ืืŸ ื‘ืžืงื“ืฉ ืฉื ื™

The Gemara asks: And was the altarโ€™s fire crouched like a lion? But wasnโ€™t it taught in a baraita: Rabbi แธคanina, the deputy High Priest, said: I saw the fire in the Temple and it was crouched like a dog and not a lion? The Gemara answers: This is not difficult. Here, where the baraita stated that the fire resembled a lion, it refers to the fire in the First Temple; there, where Rabbi แธคanina, the deputy High Priest, said that the fire resembled a dog, it refers to the fire in the Second Temple.

ื•ื‘ืžืงื“ืฉ ืฉื ื™ ืžื™ ื”ื•ืื™ ื•ื”ืืžืจ ืจื‘ ืฉืžื•ืืœ ื‘ืจ ืื™ื ื™ื ืžืื™ ื“ื›ืชื™ื‘ ื•ืืจืฆื” ื‘ื• ื•ืื›ื‘ื“ ื•ืงืจื™ื ืŸ ื•ืื›ื‘ื“ื” ืžืื™ ืฉื ื ื“ืžื—ื•ืกืจ ื”ื ืืœื• ื—ืžืฉื” ื“ื‘ืจื™ื ืฉื”ื™ื• ื‘ื™ืŸ ืžืงื“ืฉ ืจืืฉื•ืŸ ืœืžืงื“ืฉ ืฉื ื™ ื•ืืœื• ื”ืŸ ืืจื•ืŸ ื•ื›ืคื•ืจืช ื•ื›ืจื•ื‘ื™ื ืืฉ ื•ืฉื›ื™ื ื” ื•ืจื•ื— ื”ืงื•ื“ืฉ ื•ืื•ืจื™ื ื•ืชื•ืžื™ื ืืžืจื™ ืื™ืŸ ืžื™ื”ื•ื” ื”ื•ื” ืกื™ื•ืขื™ ืœื ืžืกื™ื™ืขื

The Gemara asks: And was there fire that descended from the heavens in the Second Temple? Didnโ€™t Rav Shmuel bar Inya say: What is the meaning of that which is written with regard to the Second Temple: โ€œGo up to the hills and get wood and build the house; and I will look on it favorably and I will be glorified [veโ€™ekkaved], said the Lordโ€ (Haggai 1:8)? Even though it is written veโ€™ekkaved, we read it veโ€™ikkavda, with an added letter heh. The Gemara explains: What is different that the word is missing the letter heh? This represents five, the numerological value of heh, phenomena that constituted the difference between the First Temple and the Second Temple, in that they were not in the Second Temple. And these are: The Ark of the Covenant, and the Ark cover upon it, and the cherubs that were on the Ark cover; fire; and the Divine Presence; and the Divine Spirit; and the Urim VeTummim. Apparently, there was no fire from heaven in the Second Temple. The Sages say in response: Yes, there was fire from heaven in the Second Temple; however, it did not assist in burning the offerings but was merely visible above the wood.

ืชื ื• ืจื‘ื ืŸ ืฉืฉ ืืฉื•ืช ื”ืŸ ื™ืฉ ืื•ื›ืœืช ื•ืื™ื ื” ืฉื•ืชื” ื•ื™ืฉ ืฉื•ืชื” ื•ืื™ื ื” ืื•ื›ืœืช ื•ื™ืฉ ืื•ื›ืœืช ื•ืฉื•ืชื” ื•ื™ืฉ ืื•ื›ืœืช ืœื—ื™ืŸ ื›ื™ื‘ืฉื™ืŸ ื•ื™ืฉ ืืฉ ื“ื•ื—ื” ืืฉ ื•ื™ืฉ ืืฉ ืื•ื›ืœืช ืืฉ

Apropos the fire on the altar, the Gemara cites a related baraita. The Sages taught that there are six kinds of fire: There is fire that consumes solids and does not consume liquids; and there is fire that consumes liquids and does not consume solids; and there is fire that consumes solids and consumes liquids; and there is fire that consumes wet objects like dry objects; and there is fire that repels other fire; and there is fire that consumes other fire.

ื™ืฉ ืืฉ ืื•ื›ืœืช ื•ืื™ื ื” ืฉื•ืชื” ื”ื ื“ื™ื“ืŸ ืฉื•ืชื” ื•ืื™ื ื” ืื•ื›ืœืช ื“ื—ื•ืœื™ืŸ ืื•ื›ืœืช ื•ืฉื•ืชื” ื“ืืœื™ื”ื• ื“ื›ืชื™ื‘ ื•ืืช ื”ืžื™ื ืืฉืจ ื‘ืชืขืœื” ืœื—ื›ื” ืื•ื›ืœืช ืœื—ื™ืŸ ื›ื™ื‘ืฉื™ืŸ ื“ืžืขืจื›ื” ื™ืฉ ืืฉ ื“ื•ื—ื” ืืฉ ื“ื’ื‘ืจื™ืืœ ื•ื™ืฉ ืืฉ ืื•ื›ืœืช ืืฉ ื“ืฉื›ื™ื ื” ื“ืืžืจ ืžืจ ื”ื•ืฉื™ื˜ ืืฆื‘ืขื• ื‘ื™ื ื™ื”ื ื•ืฉืจืคืŸ

The Gemara elaborates: There is fire that consumes solids and does not consume liquids; that is our standard fire that consumes dry items but does not dry liquids.
Fire that consumes liquids and does not consume solids is the fever of the sick that dehydrates the body but does not consume the flesh.
Fire that consumes solids and consumes liquids is the fire of Elijah the Prophet, as it is written: โ€œAnd fire fell from the sky and consumed the offering and the wood and the stones and the earth, and it licked up the water that was in the trenchโ€ (I Kings 18:38).
Fire that consumes wet objects like dry objects is the fire of the arrangement of wood.
There is fire that repels other fire; that is the fire of the angel Gabriel. The book of Daniel relates that Gabriel was an angel of fire who descended to the fiery furnace, repelled the fire, and rescued Hananiah, Mishael, and Azariah, who had been cast inside.
And there is fire that consumes other fire; that is the fire of the Divine Presence, as the Master said in another context: The Holy One, Blessed be He, extended His finger between the angels, who are also made of fire, and burned them. The fire of the Divine Presence consumed the fire of the angels.

ื•ืขืฉืŸ ื”ืžืขืจื›ื” ืืคื™ืœื• ื›ืœ ื”ืจื•ื—ื•ืช ืฉื‘ืขื•ืœื ืื™ืŸ ืžื–ื™ื–ื•ืช ืื•ืชื• ืžืžืงื•ืžื• ื•ื”ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื‘ืจ ืื‘ื“ื™ืžื™ ื‘ืžื•ืฆืื™ ื™ื•ื ื˜ื•ื‘ ื”ืื—ืจื•ืŸ ืฉืœ ื—ื’ ื”ื›ืœ ืฆื•ืคื™ืŸ ืœืขืฉืŸ ื”ืžืขืจื›ื” ื ื•ื˜ื” ื›ืœืคื™ ืฆืคื•ืŸ ืขื ื™ื™ื ืฉืžื—ื™ืŸ ื•ื‘ืขืœื™ ื‘ืชื™ื ืขืฆื‘ื™ืŸ ืžืคื ื™ ืฉื’ืฉืžื™ ืฉื ื” ืžืจื•ื‘ื™ืŸ ื•ืคื™ืจื•ืชื™ื”ืŸ ืžืจืงื™ื‘ื™ืŸ ื ื˜ื” ื›ืœืคื™ ื“ืจื•ื ืขื ื™ื™ื ืขืฆื‘ื™ืŸ ื•ื‘ืขืœื™ ื‘ืชื™ื ืฉืžื—ื™ืŸ ืžืคื ื™ ืฉื’ืฉืžื™ ืฉื ื” ืžื•ืขื˜ื™ืŸ ื•ืคื™ืจื•ืชื™ื”ืŸ ืžืฉืชืžืจื™ืŸ

ยง The Gemara asks: And with regard to the smoke of the arrangement, is it so that even if all the winds in the world come and blow it, they do not move it from its place and it rises directly heavenward? Didnโ€™t Rabbi Yitzแธฅak bar Avdimi say: At the conclusion of the final day of the festival of Sukkot, everyone looks to the smoke of the arrangement of wood; if the wind blew from the south and the smoke tends toward the north, the poor were glad and the homeowners were sad. This is because it was a sign that the yearโ€™s rains would be plentiful, producing an abundant crop on the one hand, but on the other hand, the fruit would rot due to the humidity, rendering it impossible to store the abundant harvest. This forced the landowners to sell quickly at a lower price. And if a northern wind caused the smoke to tend toward the south, the poor were sad and the homeowners were glad, because it was an indication that the yearโ€™s rains would be sparse. The yield would be low, and it would be easy to store the fruit and sell it at a higher price.

ื ื˜ื” ื›ืœืคื™ ืžื–ืจื— ื”ื›ืœ ืฉืžื—ื™ืŸ ื›ืœืคื™ ืžืขืจื‘ ื”ื›ืœ ืขืฆื‘ื™ืŸ ื“ืื–ื™ืœ ื•ืืชื™ ื›ื“ื™ืงืœื™ ื•ืื‘ื“ื•ืจื™ ืœื ื”ื•ื” ืžื™ื‘ื“ืจ

If a western wind caused the smoke to tend to the east, that was an indication that there would be sufficient rainfall to ensure a substantial crop, and at the same time, it would be possible to store the fruit, and everyone was glad. If an eastern wind caused the smoke to tend to the west that was an indication that there would be a drought because eastern winds do not bring rain, and everyone was sad. Apparently, wind causes the smoke rising from the arrangement of wood to move. The Gemara responds: The smoke comes and goes like a palm tree, swaying in the wind, but it did not disperse.

ืืžืจ ืžืจ ื›ืœืคื™ ืžื–ืจื— ื”ื›ืœ ืฉืžื—ื™ืŸ ื›ืœืคื™ ืžืขืจื‘ ื”ื›ืœ ืขืฆื‘ื™ืŸ ื•ืจืžื™ื ื”ื• ืžื–ืจื—ื™ืช ืœืขื•ืœื ื™ืคื” ืžืขืจื‘ื™ืช ืœืขื•ืœื ืงืฉื” ืจื•ื— ืฆืคื•ื ื™ืช ื™ืคื” ืœื—ื˜ื™ืŸ ื‘ืฉืขื” ืฉื”ื‘ื™ืื• ืฉืœื™ืฉ ื•ืงืฉื” ืœื–ื™ืชื™ื ื‘ื–ืžืŸ ืฉื”ืŸ ื—ื•ื ื˜ื™ืŸ ืจื•ื— ื“ืจื•ืžื™ืช ืงืฉื” ืœื—ื˜ื™ืŸ ื‘ืฉืขื” ืฉื”ื‘ื™ืื• ืฉืœื™ืฉ ื•ื™ืคื” ืœื–ื™ืชื™ื ื‘ื–ืžืŸ ืฉื”ืŸ ื—ื•ื ื˜ื™ืŸ

The Master said: If a western wind caused the pillar of smoke to tend to the east everyone is glad; if an eastern wind caused the smoke to tend to the west everyone was sad. And the Gemara raised a contradiction, as the Sages said: An eastern wind is always good; a western wind is always bad; a northern wind is good for wheat when it has reached one-third of its potential growth, and bad for olives when they are ripening; a southern wind is bad for wheat when it has reached one-third of its potential growth, and good for olives when they are ripening.

ื•ืืžืจ ืจื‘ ื™ื•ืกืฃ ื•ืื™ืชื™ืžื ืžืจ ื–ื•ื˜ืจื ื•ืกื™ืžื ื™ืš ืฉืœื—ืŸ ื‘ืฆืคื•ืŸ ื•ืžื ื•ืจื” ื‘ื“ืจื•ื ื”ืื™ ืžืจื‘ื” ื“ื™ื“ื™ื” ื•ื”ืื™ ืžืจื‘ื” ื“ื™ื“ื™ื”

And Rav Yosef said, and some say it was Mar Zutra who said it: And your mnemonic for which is good for wheat and which for olives is that in the Temple the table was in the north and the candelabrum was in the south of the Sanctuary. Bread made out of wheat was placed on the table, and oil made out of olives was burned in the candelabrum. The wind coming from this side, the north, increased its own component, wheat; and the wind coming from this side, the south, increased its own component, olives. In any event, there are contradictory opinions with regard to the effect of western and eastern winds.

ืœื ืงืฉื™ื ื”ื ืœืŸ ื•ื”ื ืœื”ื•

The Gemara responds: This is not difficult: This opinion that a wind from the east is good is for us, in Babylonia. Babylonia is a land whose water is plentiful, and a dry east wind will not harm the crop at all. This opinion that a wind from the east is harmful is for them, in Eretz Yisrael. That is a land where water is sparse, and the dry east wind will dry the land and ruin the crops.

ื”ื“ืจืŸ ืขืœืš ืฉื‘ืขืช ื™ืžื™ื

 

Scroll To Top