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

Today's Daf Yomi

May 10, 2021 | 讻状讞 讘讗讬讬专 转砖驻状讗

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 a鈥漢, Yitzchak Dov ben Avraham Alter and Rachel, beloved father of our member Debbie Weber Schreiber.

  • This month鈥檚 learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.聽May his memory be blessed.

Yoma 29

Today’s daf is in honor of the city of Jerusalem. Celebrating 54 years since its unification. And for a refuah shleima of Pesha Etel bat Sara.聽

Rav Nachman brings a list of things that are surprisingly more difficult/stronger than something else, like the sun on a cloudy day in comparison to a non-cloudy day. Rabbi Avahu continues with a drasha regarding the difference between the rays of the sun and the moon by bringing a verse from Psalms 22 about ayelet hashachar. Others explain how the verse connects with Esther. The mishna explains that they had to burn the Tamid sacrifice one day where they made a mistake thinking it was morning. The house of Rabbi Avin brought a braita that also a bird offering slaughtered or a meal offering brought at night would also be burned. The gemara raises several questions on this.

讛专讛讜专讬 注讘讬专讛 拽砖讜 诪注讘讬专讛 讜住讬诪谞讬讱 专讬讞讗 讚讘讬砖专讗 砖讬诇讛讬 讚拽讬讬讟讗 拽砖讬讗 诪拽讬讬讟讗 讜住讬诪谞讬讱 转谞讜专讗 砖讙讬专讗

Thoughts of transgression are worse than transgression itself, and your mnemonic is the odor of meat. The smell of roasting meat is more appetizing than actually eating the meat. The heat of the end of summer is more oppressive than the heat of the summer itself, and your mnemonic is a heated oven. After an oven has been heated several times in the course of a day, lighting it again, even slightly, will produce powerful heat. So too, at the end of the summer, since everything is hot, the heat is more oppressive.

讗讬砖转讗 讚住讬转讜讗 拽砖讬讗 诪讚拽讬讬讟讗 讜住讬诪谞讬讱 转谞讜专讗 拽专讬专讗 诪讬讙诪专 讘注转讬拽转讗 拽砖讬讗 诪讞讚转讗 讜住讬诪谞讬讱 讟讬谞讗 讘专 讟讬谞讗

A fever in the winter is more powerful than a fever in the summer, and your mnemonic is a cold oven. Heating a cold oven requires greater heat than heating a hot oven. A fever that succeeds in raising the body temperature in the winter must be more powerful than a fever that raises the body temperature in the summer. Relearning old material that was known and forgotten is more difficult than learning from new material. And your mnemonic is mixing mortar from mortar. It is harder to take hardened mortar, crush it, and mix new mortar than it is to simply mix new mortar.

讗诪专 专讘讬 讗讘讛讜 诪讗讬 讟注诪讗 讚专讘讬 讚讻转讬讘 诇诪谞爪讞 注诇 讗讬诇转 讛砖讞专 诪讛 讗讬诇讛 讝讜 拽专谞讬讛 诪驻爪讬诇讜转 诇讻讗谉 讜诇讻讗谉 讗祝 砖讞专 讝讛 诪驻爪讬注 诇讻讗谉 讜诇讻讗谉

Apropos moonlight and sunlight discussed previously, Rabbi Abbahu said: What is the rationale for the statement of Rabbi Yehuda HaNasi that sunlight diffuses and in that sense is dissimilar to moonlight? It is as it is written: 鈥淔or the leader, about the morning hind鈥 (Psalms 22:1); just as the antlers of a hind branch out to here and to there, so too, the light of dawn diffuses to here and to there.

讗诪专 专讘讬 讝讬专讗 诇诪讛 谞诪砖诇讛 讗住转专 诇讗讬诇讛 诇讜诪专 诇讱 诪讛 讗讬诇讛 专讞诪讛 爪专 讜讞讘讬讘讛 注诇 讘注诇讛 讻诇 砖注讛 讜砖注讛 讻砖注讛 专讗砖讜谞讛 讗祝 讗住转专 讛讬转讛 讞讘讬讘讛 注诇 讗讞砖讜专讜砖 讻诇 砖注讛 讜砖注讛 讻砖注讛 专讗砖讜谞讛 讗诪专 专讘讬 讗住讬 诇诪讛 谞诪砖诇讛 讗住转专 诇砖讞专 诇讜诪专 诇讱 诪讛 砖讞专 住讜祝 讻诇 讛诇讬诇讛 讗祝 讗住转专 住讜祝 讻诇 讛谞住讬诐

In tractate Megilla, the Gemara states that Queen Esther prophetically recited this Psalm in reference to her situation as she was about to come before King Ahasuerus without being summoned. Rabbi Zeira said: Why is Esther likened to a hind? It is to tell you: Just as in the case of a hind its womb is narrow and it is desirable to its mate at each and every hour like it is at the first hour, so too, Esther was desirable to Ahasuerus at each and every hour like she was at the first hour. Rabbi Asi said: Why was Esther likened to the dawn? It is to tell you: Just as the dawn is the conclusion of the entire night, so too, Esther was the conclusion of all miracles performed for the entire Jewish people.

讜讛讗 讗讬讻讗 讞谞讜讻讛 谞讬转谞讛 诇讻转讜讘 拽讗 讗诪专讬谞谉 讛谞讬讞讗 诇诪讗谉 讚讗诪专 讗住转专 谞讬转谞讛 诇讻转讜讘 讗诇讗 诇诪讗谉 讚讗诪专 讗住转专 诇讗 谞讬转谞讛 诇讻转讜讘 诪讗讬 讗讬讻讗 诇诪讬诪专

The Gemara asks: But isn鈥檛 there the miracle of Hanukkah, which was performed many years later? The Gemara answers: It is true that additional miracles were performed after the miracle of Purim; however, it is with regard to miracles for which permission was granted to write them in the Bible that we are saying that the miracle of Purim was the last one. The Gemara asks: That works out well according to the one who said: Permission was granted to write the Scroll of Esther in the Bible as a book whose sanctity equals that of the other books of the Bible. However, according to the one who said: Permission was not granted to write the Scroll of Esther in the Bible, and its sanctity does not reach the level of the other books of the Bible, what can be said?

诪讜拽讬诐 诇讛 讻专讘讬 讘谞讬诪讬谉 讘专 讬驻转 讗诪专 专讘讬 讗诇注讝专 讚讗诪专 专讘讬 讘谞讬诪讬谉 讘专 讬驻转 讗诪专 专讘讬 讗诇注讝专 诇诪讛 谞诪砖诇讜 转驻诇转谉 砖诇 爪讚讬拽讬诐 讻讗讬诇转 诇讜诪专 诇讱 诪讛 讗讬诇讛 讝讜 讻诇 讝诪谉 砖诪讙讚诇转 拽专谞讬讛 诪驻爪讬诇讜转 讗祝 爪讚讬拽讬诐 讻诇 讝诪谉 砖诪专讘讬谉 讘转驻诇讛 转驻诇转谉 谞砖诪注转

The Gemara answers: Actually, Purim was not the conclusion of all miracles performed for the entire Jewish people, and the one who holds that permission was not granted for the Scroll of Esther to be written establishes the analogy between Esther and the hind in accordance with the statement that Rabbi Binyamin bar Yefet said that Rabbi Elazar said; as Rabbi Binyamin bar Yefet said that Rabbi Elazar said: Why are the prayers of the righteous likened to a hind? It is to tell you: Just as with regard to a hind, as long as it grows its antlers they continue to branch out; so too, with regard to the righteous, as long as they engage more in prayer their prayer is heard.

砖讞讟讜 讗转 讛转诪讬讚 讗讬诪转 讗讬诇讬诪讗 讘砖讗专 讬诪讜转 讛砖谞讛 诇讗 住讙讬讗 讚诇讗讜 讻讛谉 讙讚讜诇 讗诇讗 讘讬讜诐 讛讻驻讜专讬诐 诪讗讜专 讛诇讘谞讛 诪讬 讗讬讻讗

搂 The mishna relates that as a result of the confusion, they slaughtered the daily offering before dawn. The Gemara asks: When did this incident occur? If we say it occurred during the rest of the days of the year, is there no alternative to having the service performed by the High Priest? The mishna states that after slaughtering the daily offering, they led the High Priest down to the Hall of Immersion. On all the other days of the year, the High Priest need not perform the service and it may be performed by a common priest. Rather, it must be that this incident occurred on Yom Kippur, when the service is performed exclusively by the High Priest. However, in that case, is there moonlight? According to the lunar cycle, the moon never rises in the east adjacent to dawn on Yom Kippur.

讛讻讬 拽讗诪专 讜讘讬讜诐 讛讻驻讜专讬诐 讻讬 讗诪专 讘专拽 讘专拽讗讬 讛讜专讬讚讜 讻讛谉 讙讚讜诇 诇讘讬转 讛讟讘讬诇讛

The Gemara answers that this is what the mishna is saying: The incident occurred during the rest of the year, at which point they instituted that the appointed priest announce the arrival of dawn in the Temple. And on Yom Kippur, when the appointed priest said: The light flashed, they immediately led the High Priest down to the Hall of Immersion.

转谞讬 讗讘讜讛 讚专讘讬 讗讘讬谉 诇讗 讝讜 讘诇讘讚 讗诪专讜 讗诇讗 讗祝 诪诇讬拽转 讛注讜祝 讜拽诪讬爪转 诪谞讞讛 讘诇讬诇讛 转砖专祝 讘砖诇诪讗 注讜诇转 讛注讜祝 诪讗讬 讚讛讜讛 讛讜讛 讗诇讗 拽讜诪抓

Apropos this fundamental halakha, the father of Rabbi Avin taught a baraita: Not only this, that a daily offering slaughtered before dawn is disqualified and burned, did they say; rather, even in the case of the pinching of the neck of a bird and the taking of the handful of a meal-offering that are performed at night, these items must be burned. The Gemara analyzes the baraita: Granted, a bird sacrificed as a burnt-offering is disqualified if pinched before dawn; what was, was. The situation can no longer be remedied, and the bird must be burned. However, why should the handful of a meal-offering be burned?

谞讛讚专讛 讜谞讛讚专 讜谞拽诪爪讛 讘讬诪诪讗 讛讜讗 转谞讬 诇讛 讜讛讜讗 讗诪专 诇讛 讻诇讬 砖专转 诪拽讚砖讬谉 讗驻讬诇讜 砖诇讗 讘讝诪谞讜

Let us restore the handful that was removed from the meal-offering at night, and let us again take a handful during the day. Why must the meal-offering be burned? The Gemara explains: He taught the baraita that he received through tradition, and he said its explanation. Service vessels, which are sacred, consecrate their contents even when those contents are not placed in the vessel at the appointed time for that service. Once the handful is placed in the sacred vessel, the sanctity of the handful immediately takes effect and the situation can no longer be remedied.

诪讬转讬讘讬 讝讛 讛讻诇诇 讻诇 讛拽专讘 讘讬讜诐 拽讚讜砖 讘讬讜诐 讜讻诇 讛拽专讘 讘诇讬诇讛 拽讚讜砖 讘诇讬诇讛 讜讻诇 讛拽专讘 讘讬谉 讘讬讜诐 讜讘讬谉 讘诇讬诇讛 拽讚讜砖 讘讬谉 讘讬讜诐 讜讘讬谉 讘诇讬诇讛 拽转谞讬 诪讬讛转 讻诇 讛拽专讘 讘讬讜诐 拽讚讜砖 讘讬讜诐 讘讬讜诐 讗讬谉 讘诇讬诇讛 诇讗 讚讬诇诪讗 讗讬谞讜 拽讚讜砖 诇讬拽专讘 讗讘诇 拽讚讜砖 诇讬驻住诇

The Gemara raises an objection from that which was taught in a baraita. This is the principle: Any offering that is sacrificed during the day is consecrated by being sacrificed during the day; and any offering that is sacrificed at night is consecrated only at night; and any offering that is sacrificed both during the day and at night is consecrated both during the day and at night. In any case, it is teaching that any offering that is sacrificed during the day is consecrated during the day. One learns by inference: During the day, yes, it is consecrated; at night, no, it is not consecrated. Apparently, the handful of the meal-offering is not consecrated before dawn, which poses a difficulty to the explanation of Rabbi Avin鈥檚 father. The Gemara answers: Perhaps the inference from the baraita means that when it is not sacrificed at its appointed time it is not sufficiently consecrated to be sacrificed on the altar; however, it is sufficiently consecrated to be disqualified.

诪转讬讘 专讘讬 讝讬专讗 住讬讚专 讗转 讛诇讞诐 讜讗转 讛讘讝讬讻讬谉 讗讞专 讛砖讘转 讜讛拽讟讬专 讗转 讛讘讝讬讻讬谉 讘砖讘转 驻住讜诇讛

Rabbi Zeira raised an objection to the principle of the father of Rabbi Avin based on what was taught in a mishna: If a priest arranged the bread and the vessels of frankincense that accompany the shewbread on the golden table after Shabbat, on Sunday instead of on Shabbat, then even though he burned the frankincense that was in the vessels on Shabbat, they are disqualified. That is because the bread was not arranged at its appointed time and therefore will not be arranged on the table for the requisite seven days.

讻讬爪讚 讬注砖讛 讬谞讬讞谞讜 诇砖讘转 讛讘讗讛 砖讗驻讬诇讜 注诪讚讛 注诇 讛砖诇讞谉 讬诪讬诐 专讘讬诐 讗讬谉 讘讻讱 讻诇讜诐 讜讗诪讗讬 转拽讚讜砖 讜转讬驻住诇

How shall he proceed to prevent its disqualification? He should not remove it, but rather he should leave the shewbread on the table to be removed the following Shabbat, as even if the bread remained on the table for many days, that does not matter. Then, on the following Shabbat, he arranges and places the shewbread in the appropriate manner. And according to the opinion of the father of Rabbi Avin, why is this remedy effective? If service vessels consecrate their contents even when those contents are not placed there at the appointed time, once the bread was placed on the table after Shabbat it is consecrated and disqualified.

讗诪专 专讘讗 诪讗谉 讚拽讗 诪讜转讬讘 砖驻讬专 拽讗 诪讜转讬讘 讜讗讘讜讛 讚专讘讬 讗讘讬谉 谞诪讬 诪转谞讬转讗 拽讗诪专 讜拽住讘专 诇讬诇讛 讗讬谉 诪讞讜住专 讝诪谉 讬讜诐 诪讞讜住专 讝诪谉

Rava said: Rabbi Zeira, who raises the objection, raises the objection well. And the father of Rabbi Avin is also stating a baraita. Therefore, his opinion cannot be dismissed. At the same time, the contradiction between the baraita and the mishna must be resolved. And the tanna of the baraita maintains: A service performed at night is not considered premature. If there is a requirement to perform a certain action during the day but one performed it the night before, it is not considered as though he did not perform it at its appointed time, because the day and the night before it are considered a single unit. Therefore, placing the shewbread on the table before dawn disqualifies it. However, a service performed a day earlier is considered premature. Therefore, the table does not consecrate shewbread placed on it a day before Shabbat, and all the more so a week before Shabbat.

讻讬 诪讟讬 讘讬 砖诪砖讬 转拽讚讜砖 讜转驻住讜诇 讗诪专 专讘讬谞讗 砖拽讚诐 讜住诇拽讜 诪专 讝讜讟专讗 讜讗讬转讬诪讗 专讘 讗砖讬 讗诪专 讗驻讬诇讜 转讬诪讗 讘砖诇讗 拽讚诐 讜住诇拽讜 讻讬讜谉 砖住讚专讜 砖诇讗 讻诪爪讜转讜 谞注砖讛 讻诪讜 砖住讚专讜 讛拽讜祝

If a service performed at night is not considered premature, when Shabbat evening arrives, the arrangement of bread remaining on the table should be consecrated and disqualified when morning comes, because it was arranged at night. Ravina said: It is referring to a case where one removed the shewbread from the table before nightfall on Friday night to prevent consecration and disqualification. Mar Zutra, and some say Rav Ashi, said: Even if you say that one did not remove the shewbread before nightfall, since he arranged the shewbread not in accordance with the procedure dictated by its mitzva as it was not at its appointed time, its legal status becomes as if a monkey arranged the shewbread. At dawn, the priest will remove it from the table and replace it in accordance with the procedure dictated by its mitzva. However, with regard to a meal-offering whose handful was placed into a sacred vessel and shewbread that was placed on the table before dawn, they are not considered premature. They are therefore consecrated and disqualified.

讝讛 讛讻诇诇 讛讬讛 讘诪拽讚砖 讘砖诇诪讗 专讙诇讬诐 诪砖讜诐 谞讬爪讜爪讜转 讗诇讗 讬讚讬诐 诪讗讬 讟注诪讗 讗诪专 专讘讬 讗讘讗 讝讗转 讗讜诪专转

The mishna continues: This was the principle in the Temple: Anyone who covers his legs, a euphemism for defecating, must immerse afterward; and anyone who urinates requires sanctification of the hands and feet with water from the basin afterward. The Gemara asks: Granted, one who urinates is required to sanctify his feet, due to drops of urine that drip on his feet. However, with regard to his hands, what is the reason that he is required to sanctify them? His hands did not come into contact with anything filthy. Rabbi Abba said: That is to say that one learns appropriate conduct from this, namely that

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 a鈥漢, Yitzchak Dov ben Avraham Alter and Rachel, beloved father of our member Debbie Weber Schreiber.

  • This month鈥檚 learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.聽May his memory be blessed.

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 24 – 30 – Daf Yomi: One Week at a Time

The Gemara this week is going to define what is considered a service in the Temple and therefore can only...
alon shvut women

The Sun and The Moon

Topics covered on Yoma Daf 29 include Difference between the light of moon and sun Understanding relationship between 讗讬诇转 讛砖讞专...
talking talmud_square

Yoma 29: A Hot Oven, a Cold Oven, the Smell of Meat, and the Dawn

In memory of Yardaena's father, Dr. Michael Osband, z"l, whose yahrzeit is today. Some "wise statements"... And accompanying reminders, as...

Yoma 29

The William Davidson Talmud | Powered by Sefaria

Yoma 29

讛专讛讜专讬 注讘讬专讛 拽砖讜 诪注讘讬专讛 讜住讬诪谞讬讱 专讬讞讗 讚讘讬砖专讗 砖讬诇讛讬 讚拽讬讬讟讗 拽砖讬讗 诪拽讬讬讟讗 讜住讬诪谞讬讱 转谞讜专讗 砖讙讬专讗

Thoughts of transgression are worse than transgression itself, and your mnemonic is the odor of meat. The smell of roasting meat is more appetizing than actually eating the meat. The heat of the end of summer is more oppressive than the heat of the summer itself, and your mnemonic is a heated oven. After an oven has been heated several times in the course of a day, lighting it again, even slightly, will produce powerful heat. So too, at the end of the summer, since everything is hot, the heat is more oppressive.

讗讬砖转讗 讚住讬转讜讗 拽砖讬讗 诪讚拽讬讬讟讗 讜住讬诪谞讬讱 转谞讜专讗 拽专讬专讗 诪讬讙诪专 讘注转讬拽转讗 拽砖讬讗 诪讞讚转讗 讜住讬诪谞讬讱 讟讬谞讗 讘专 讟讬谞讗

A fever in the winter is more powerful than a fever in the summer, and your mnemonic is a cold oven. Heating a cold oven requires greater heat than heating a hot oven. A fever that succeeds in raising the body temperature in the winter must be more powerful than a fever that raises the body temperature in the summer. Relearning old material that was known and forgotten is more difficult than learning from new material. And your mnemonic is mixing mortar from mortar. It is harder to take hardened mortar, crush it, and mix new mortar than it is to simply mix new mortar.

讗诪专 专讘讬 讗讘讛讜 诪讗讬 讟注诪讗 讚专讘讬 讚讻转讬讘 诇诪谞爪讞 注诇 讗讬诇转 讛砖讞专 诪讛 讗讬诇讛 讝讜 拽专谞讬讛 诪驻爪讬诇讜转 诇讻讗谉 讜诇讻讗谉 讗祝 砖讞专 讝讛 诪驻爪讬注 诇讻讗谉 讜诇讻讗谉

Apropos moonlight and sunlight discussed previously, Rabbi Abbahu said: What is the rationale for the statement of Rabbi Yehuda HaNasi that sunlight diffuses and in that sense is dissimilar to moonlight? It is as it is written: 鈥淔or the leader, about the morning hind鈥 (Psalms 22:1); just as the antlers of a hind branch out to here and to there, so too, the light of dawn diffuses to here and to there.

讗诪专 专讘讬 讝讬专讗 诇诪讛 谞诪砖诇讛 讗住转专 诇讗讬诇讛 诇讜诪专 诇讱 诪讛 讗讬诇讛 专讞诪讛 爪专 讜讞讘讬讘讛 注诇 讘注诇讛 讻诇 砖注讛 讜砖注讛 讻砖注讛 专讗砖讜谞讛 讗祝 讗住转专 讛讬转讛 讞讘讬讘讛 注诇 讗讞砖讜专讜砖 讻诇 砖注讛 讜砖注讛 讻砖注讛 专讗砖讜谞讛 讗诪专 专讘讬 讗住讬 诇诪讛 谞诪砖诇讛 讗住转专 诇砖讞专 诇讜诪专 诇讱 诪讛 砖讞专 住讜祝 讻诇 讛诇讬诇讛 讗祝 讗住转专 住讜祝 讻诇 讛谞住讬诐

In tractate Megilla, the Gemara states that Queen Esther prophetically recited this Psalm in reference to her situation as she was about to come before King Ahasuerus without being summoned. Rabbi Zeira said: Why is Esther likened to a hind? It is to tell you: Just as in the case of a hind its womb is narrow and it is desirable to its mate at each and every hour like it is at the first hour, so too, Esther was desirable to Ahasuerus at each and every hour like she was at the first hour. Rabbi Asi said: Why was Esther likened to the dawn? It is to tell you: Just as the dawn is the conclusion of the entire night, so too, Esther was the conclusion of all miracles performed for the entire Jewish people.

讜讛讗 讗讬讻讗 讞谞讜讻讛 谞讬转谞讛 诇讻转讜讘 拽讗 讗诪专讬谞谉 讛谞讬讞讗 诇诪讗谉 讚讗诪专 讗住转专 谞讬转谞讛 诇讻转讜讘 讗诇讗 诇诪讗谉 讚讗诪专 讗住转专 诇讗 谞讬转谞讛 诇讻转讜讘 诪讗讬 讗讬讻讗 诇诪讬诪专

The Gemara asks: But isn鈥檛 there the miracle of Hanukkah, which was performed many years later? The Gemara answers: It is true that additional miracles were performed after the miracle of Purim; however, it is with regard to miracles for which permission was granted to write them in the Bible that we are saying that the miracle of Purim was the last one. The Gemara asks: That works out well according to the one who said: Permission was granted to write the Scroll of Esther in the Bible as a book whose sanctity equals that of the other books of the Bible. However, according to the one who said: Permission was not granted to write the Scroll of Esther in the Bible, and its sanctity does not reach the level of the other books of the Bible, what can be said?

诪讜拽讬诐 诇讛 讻专讘讬 讘谞讬诪讬谉 讘专 讬驻转 讗诪专 专讘讬 讗诇注讝专 讚讗诪专 专讘讬 讘谞讬诪讬谉 讘专 讬驻转 讗诪专 专讘讬 讗诇注讝专 诇诪讛 谞诪砖诇讜 转驻诇转谉 砖诇 爪讚讬拽讬诐 讻讗讬诇转 诇讜诪专 诇讱 诪讛 讗讬诇讛 讝讜 讻诇 讝诪谉 砖诪讙讚诇转 拽专谞讬讛 诪驻爪讬诇讜转 讗祝 爪讚讬拽讬诐 讻诇 讝诪谉 砖诪专讘讬谉 讘转驻诇讛 转驻诇转谉 谞砖诪注转

The Gemara answers: Actually, Purim was not the conclusion of all miracles performed for the entire Jewish people, and the one who holds that permission was not granted for the Scroll of Esther to be written establishes the analogy between Esther and the hind in accordance with the statement that Rabbi Binyamin bar Yefet said that Rabbi Elazar said; as Rabbi Binyamin bar Yefet said that Rabbi Elazar said: Why are the prayers of the righteous likened to a hind? It is to tell you: Just as with regard to a hind, as long as it grows its antlers they continue to branch out; so too, with regard to the righteous, as long as they engage more in prayer their prayer is heard.

砖讞讟讜 讗转 讛转诪讬讚 讗讬诪转 讗讬诇讬诪讗 讘砖讗专 讬诪讜转 讛砖谞讛 诇讗 住讙讬讗 讚诇讗讜 讻讛谉 讙讚讜诇 讗诇讗 讘讬讜诐 讛讻驻讜专讬诐 诪讗讜专 讛诇讘谞讛 诪讬 讗讬讻讗

搂 The mishna relates that as a result of the confusion, they slaughtered the daily offering before dawn. The Gemara asks: When did this incident occur? If we say it occurred during the rest of the days of the year, is there no alternative to having the service performed by the High Priest? The mishna states that after slaughtering the daily offering, they led the High Priest down to the Hall of Immersion. On all the other days of the year, the High Priest need not perform the service and it may be performed by a common priest. Rather, it must be that this incident occurred on Yom Kippur, when the service is performed exclusively by the High Priest. However, in that case, is there moonlight? According to the lunar cycle, the moon never rises in the east adjacent to dawn on Yom Kippur.

讛讻讬 拽讗诪专 讜讘讬讜诐 讛讻驻讜专讬诐 讻讬 讗诪专 讘专拽 讘专拽讗讬 讛讜专讬讚讜 讻讛谉 讙讚讜诇 诇讘讬转 讛讟讘讬诇讛

The Gemara answers that this is what the mishna is saying: The incident occurred during the rest of the year, at which point they instituted that the appointed priest announce the arrival of dawn in the Temple. And on Yom Kippur, when the appointed priest said: The light flashed, they immediately led the High Priest down to the Hall of Immersion.

转谞讬 讗讘讜讛 讚专讘讬 讗讘讬谉 诇讗 讝讜 讘诇讘讚 讗诪专讜 讗诇讗 讗祝 诪诇讬拽转 讛注讜祝 讜拽诪讬爪转 诪谞讞讛 讘诇讬诇讛 转砖专祝 讘砖诇诪讗 注讜诇转 讛注讜祝 诪讗讬 讚讛讜讛 讛讜讛 讗诇讗 拽讜诪抓

Apropos this fundamental halakha, the father of Rabbi Avin taught a baraita: Not only this, that a daily offering slaughtered before dawn is disqualified and burned, did they say; rather, even in the case of the pinching of the neck of a bird and the taking of the handful of a meal-offering that are performed at night, these items must be burned. The Gemara analyzes the baraita: Granted, a bird sacrificed as a burnt-offering is disqualified if pinched before dawn; what was, was. The situation can no longer be remedied, and the bird must be burned. However, why should the handful of a meal-offering be burned?

谞讛讚专讛 讜谞讛讚专 讜谞拽诪爪讛 讘讬诪诪讗 讛讜讗 转谞讬 诇讛 讜讛讜讗 讗诪专 诇讛 讻诇讬 砖专转 诪拽讚砖讬谉 讗驻讬诇讜 砖诇讗 讘讝诪谞讜

Let us restore the handful that was removed from the meal-offering at night, and let us again take a handful during the day. Why must the meal-offering be burned? The Gemara explains: He taught the baraita that he received through tradition, and he said its explanation. Service vessels, which are sacred, consecrate their contents even when those contents are not placed in the vessel at the appointed time for that service. Once the handful is placed in the sacred vessel, the sanctity of the handful immediately takes effect and the situation can no longer be remedied.

诪讬转讬讘讬 讝讛 讛讻诇诇 讻诇 讛拽专讘 讘讬讜诐 拽讚讜砖 讘讬讜诐 讜讻诇 讛拽专讘 讘诇讬诇讛 拽讚讜砖 讘诇讬诇讛 讜讻诇 讛拽专讘 讘讬谉 讘讬讜诐 讜讘讬谉 讘诇讬诇讛 拽讚讜砖 讘讬谉 讘讬讜诐 讜讘讬谉 讘诇讬诇讛 拽转谞讬 诪讬讛转 讻诇 讛拽专讘 讘讬讜诐 拽讚讜砖 讘讬讜诐 讘讬讜诐 讗讬谉 讘诇讬诇讛 诇讗 讚讬诇诪讗 讗讬谞讜 拽讚讜砖 诇讬拽专讘 讗讘诇 拽讚讜砖 诇讬驻住诇

The Gemara raises an objection from that which was taught in a baraita. This is the principle: Any offering that is sacrificed during the day is consecrated by being sacrificed during the day; and any offering that is sacrificed at night is consecrated only at night; and any offering that is sacrificed both during the day and at night is consecrated both during the day and at night. In any case, it is teaching that any offering that is sacrificed during the day is consecrated during the day. One learns by inference: During the day, yes, it is consecrated; at night, no, it is not consecrated. Apparently, the handful of the meal-offering is not consecrated before dawn, which poses a difficulty to the explanation of Rabbi Avin鈥檚 father. The Gemara answers: Perhaps the inference from the baraita means that when it is not sacrificed at its appointed time it is not sufficiently consecrated to be sacrificed on the altar; however, it is sufficiently consecrated to be disqualified.

诪转讬讘 专讘讬 讝讬专讗 住讬讚专 讗转 讛诇讞诐 讜讗转 讛讘讝讬讻讬谉 讗讞专 讛砖讘转 讜讛拽讟讬专 讗转 讛讘讝讬讻讬谉 讘砖讘转 驻住讜诇讛

Rabbi Zeira raised an objection to the principle of the father of Rabbi Avin based on what was taught in a mishna: If a priest arranged the bread and the vessels of frankincense that accompany the shewbread on the golden table after Shabbat, on Sunday instead of on Shabbat, then even though he burned the frankincense that was in the vessels on Shabbat, they are disqualified. That is because the bread was not arranged at its appointed time and therefore will not be arranged on the table for the requisite seven days.

讻讬爪讚 讬注砖讛 讬谞讬讞谞讜 诇砖讘转 讛讘讗讛 砖讗驻讬诇讜 注诪讚讛 注诇 讛砖诇讞谉 讬诪讬诐 专讘讬诐 讗讬谉 讘讻讱 讻诇讜诐 讜讗诪讗讬 转拽讚讜砖 讜转讬驻住诇

How shall he proceed to prevent its disqualification? He should not remove it, but rather he should leave the shewbread on the table to be removed the following Shabbat, as even if the bread remained on the table for many days, that does not matter. Then, on the following Shabbat, he arranges and places the shewbread in the appropriate manner. And according to the opinion of the father of Rabbi Avin, why is this remedy effective? If service vessels consecrate their contents even when those contents are not placed there at the appointed time, once the bread was placed on the table after Shabbat it is consecrated and disqualified.

讗诪专 专讘讗 诪讗谉 讚拽讗 诪讜转讬讘 砖驻讬专 拽讗 诪讜转讬讘 讜讗讘讜讛 讚专讘讬 讗讘讬谉 谞诪讬 诪转谞讬转讗 拽讗诪专 讜拽住讘专 诇讬诇讛 讗讬谉 诪讞讜住专 讝诪谉 讬讜诐 诪讞讜住专 讝诪谉

Rava said: Rabbi Zeira, who raises the objection, raises the objection well. And the father of Rabbi Avin is also stating a baraita. Therefore, his opinion cannot be dismissed. At the same time, the contradiction between the baraita and the mishna must be resolved. And the tanna of the baraita maintains: A service performed at night is not considered premature. If there is a requirement to perform a certain action during the day but one performed it the night before, it is not considered as though he did not perform it at its appointed time, because the day and the night before it are considered a single unit. Therefore, placing the shewbread on the table before dawn disqualifies it. However, a service performed a day earlier is considered premature. Therefore, the table does not consecrate shewbread placed on it a day before Shabbat, and all the more so a week before Shabbat.

讻讬 诪讟讬 讘讬 砖诪砖讬 转拽讚讜砖 讜转驻住讜诇 讗诪专 专讘讬谞讗 砖拽讚诐 讜住诇拽讜 诪专 讝讜讟专讗 讜讗讬转讬诪讗 专讘 讗砖讬 讗诪专 讗驻讬诇讜 转讬诪讗 讘砖诇讗 拽讚诐 讜住诇拽讜 讻讬讜谉 砖住讚专讜 砖诇讗 讻诪爪讜转讜 谞注砖讛 讻诪讜 砖住讚专讜 讛拽讜祝

If a service performed at night is not considered premature, when Shabbat evening arrives, the arrangement of bread remaining on the table should be consecrated and disqualified when morning comes, because it was arranged at night. Ravina said: It is referring to a case where one removed the shewbread from the table before nightfall on Friday night to prevent consecration and disqualification. Mar Zutra, and some say Rav Ashi, said: Even if you say that one did not remove the shewbread before nightfall, since he arranged the shewbread not in accordance with the procedure dictated by its mitzva as it was not at its appointed time, its legal status becomes as if a monkey arranged the shewbread. At dawn, the priest will remove it from the table and replace it in accordance with the procedure dictated by its mitzva. However, with regard to a meal-offering whose handful was placed into a sacred vessel and shewbread that was placed on the table before dawn, they are not considered premature. They are therefore consecrated and disqualified.

讝讛 讛讻诇诇 讛讬讛 讘诪拽讚砖 讘砖诇诪讗 专讙诇讬诐 诪砖讜诐 谞讬爪讜爪讜转 讗诇讗 讬讚讬诐 诪讗讬 讟注诪讗 讗诪专 专讘讬 讗讘讗 讝讗转 讗讜诪专转

The mishna continues: This was the principle in the Temple: Anyone who covers his legs, a euphemism for defecating, must immerse afterward; and anyone who urinates requires sanctification of the hands and feet with water from the basin afterward. The Gemara asks: Granted, one who urinates is required to sanctify his feet, due to drops of urine that drip on his feet. However, with regard to his hands, what is the reason that he is required to sanctify them? His hands did not come into contact with anything filthy. Rabbi Abba said: That is to say that one learns appropriate conduct from this, namely that

Scroll To Top