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Today's Daf Yomi

May 18, 2021 | 讝壮 讘住讬讜谉 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 Josh Sussman in honor of both his wife, Romi鈥檚 50th birthday and son, Zeli. "He will, B鈥橢zrat HaShem, be making his first solo siyum on Masechet Yoma at his Bar Mitzvah in July".

And for a refuah shleima for Pesha Etel bat Sarah.

  • 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

Yoma 37

Today’s daf is sponsored by Michelle and Laurence Berkowitz in memory of Joy Rochwarger Balsam z”l on her 17th yahrzeit, Joy was a pioneer in women’s learning and taught many students in many parts of the world. Joy wanted to teach Torah to anybody who wanted to learn, from Poland to Russia to her many students from Midreshet Moriah. Joy would have been so proud of Hadran Daf Yomi and Rabbanit Farber and to all else involved in this great endeavor. Because as Joy did, Hadran spreads Torah to anybody who wants to learn anywhere. Joy was immensely involved in all that went on in Israel as she lived here for many years. During these difficult times, may Joy’s neshama be a Meilitzat Yosher to bring peace and security to the people of Israel in the State of Israel.

The gemara explains the language of the confession on the bull – why is the word ‘ana’ (please) used and why is God’s name mentioned? Where did the kohen stand when he did the lottery on the goats? Who stood beside him? In what formation did they stand? The mishna describes different people who designed beautiful or more useful items for the Temple. What were they and who was credited with each one?

讜诪谞讬谉 砖讘讗谞讗 谞讗诪专 讻讗谉 讻驻专讛 讜谞讗诪专 诇讛诇谉 讘讞讜专讘 讻驻专讛 诪讛 诇讛诇谉 讘讗谞讗 讗祝 讻讗谉 讘讗谞讗 讜诪谞讬谉 砖讘砖诐 谞讗诪专 讻讗谉 讻驻专讛 讜谞讗诪专讛 讘注讙诇讛 注专讜驻讛 讻驻专讛 诪讛 诇讛诇谉 讘砖诐 讗祝 讻讗谉 讘砖诐

And from where is it derived that the confession must begin with the word please? It is stated here: Atonement, and it is stated there, just before Moses鈥檚 plea following the sin of the Golden Calf at Horeb: 鈥淧erhaps I may secure atonement for your sin鈥 (Exodus 32:30). Just as there, the prayer includes: 鈥淧lease, this people is guilty of a great sin鈥 (Exodus 32:31), so too here, the term please should be used. And from where is it derived that the Yom Kippur confession includes the name of God? It is stated here: Atonement, and it is stated with regard to the heifer whose neck is broken: 鈥淎tone, O God, for Your nation of Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel, and they will be atoned of bloodguilt鈥 (Deuteronomy 21:8). Just as there, with regard to the heifer, the name of God is mentioned, so too here, the name of God is mentioned.

讗诪专 讗讘讬讬 讘砖诇诪讗 讞讜专讘 诪注讙诇讛 注专讜驻讛 诇讗 讬诇讬祝 诪讗讬 讚讛讜讛 讛讜讛 讗诇讗 注讙诇讛 注专讜驻讛 转讬诇讬祝 诪讞讜专讘 讜讻讬 转讬诪讗 讛讻讬 谞诪讬 讜讛转谞谉 讛讻讛谞讬诐 讗讜诪专讬诐 讻驻专 诇注诪讱 讬砖专讗诇 讜讗讬诇讜 讘讗谞讗 诇讗 拽讗 讗诪专 拽砖讬讗

Abaye said: Granted, the obligation to include the name of God in the confession at Horeb cannot be derived from the heifer whose neck is broken, since what was, was. The sin of the Golden Calf predated the mitzva of the heifer. However, you should derive that the confession in the ritual of the heifer whose neck is broken requires use of the term: Please, from Horeb, where Moses employed that term. And if you say that is so, and the term: Please, should be employed, didn鈥檛 we learn in a mishna that the priests say: 鈥淎tone, O God, for Your nation, Israel鈥 (Deuteronomy 21:8), while the mishna does not state the term please. Apparently, the formula of confession during the ritual of the heifer is not derived from Horeb. The Gemara says: It is indeed difficult why that is not derived.

讜讛谉 注讜谞讬谉 讗讞专讬讜 转谞讬讗 专讘讬 讗讜诪专 讻讬 砖诐 讛壮 讗拽专讗 讛讘讜 讙讜讚诇 诇讗诇讛讬谞讜 讗诪专 诇讛诐 诪砖讛 诇讬砖专讗诇 讘砖注讛 砖讗谞讬 诪讝讻讬专 砖诪讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讗转诐 讛讘讜 讙讜讚诇 讞谞谞讬讛 讘谉 讗讞讬 专讘讬 讬讛讜砖注 讗讜诪专 讝讻专 爪讚讬拽 诇讘专讻讛 讗诪专 诇讛诐 谞讘讬讗 诇讬砖专讗诇 讘砖注讛 砖讗谞讬 诪讝讻讬专 爪讚讬拽 注讜诇诪讬诐 讗转诐 转谞讜 讘专讻讛

搂 The mishna continues: And the priests and the people who were in the courtyard respond after he recites the name of God: Blessed be the name of His glorious kingdom forever and all time. It was taught in a baraita that Rabbi Yehuda HaNasi says the following with regard to the verse: 鈥淲hen I call out the name of the Lord, give glory to our God鈥 (Deuteronomy 32:3). Moses said to the Jewish people: When I mention the name of the Holy One, Blessed be He, you give Him glory and recite praises in his honor. 岣nanya, son of the brother of Rabbi Yehoshua, says that proof for the practice is from a different source: 鈥淭he memory of the righteous shall be for a blessing鈥 (Proverbs 10:7). The prophet, Solomon, said to the Jewish people: When I mention the Righteous One of all worlds, you accord Him a blessing.

诪转谞讬壮 讘讗 诇讜 诇诪讝专讞 讛注讝专讛 诇爪驻讜谉 讛诪讝讘讞 讛住讙谉 诪讬诪讬谞讜 讜专讗砖 讘讬转 讗讘 诪砖诪讗诇讜 讜砖诐 砖谞讬 砖注讬专讬诐 讜拽诇驻讬 讛讬转讛 砖诐 讜讘讛 砖谞讬 讙讜专诇讜转 砖诇 讗砖讻专讜注 讛讬讜 讜注砖讗谉 讘谉 讙诪诇讗 砖诇 讝讛讘 讜讛讬讜 诪讝讻讬专讬诐 讗讜转讜 诇砖讘讞

MISHNA: The priest then came to the eastern side of the Temple courtyard, farthest from the Holy of Holies, to the north of the altar. The deputy was to his right, and the head of the patrilineal family belonging to the priestly watch that was assigned to serve in the Temple that week was to his left. And they arranged two goats there, and there was a lottery receptacle there, and in it were two lots. These were originally made of boxwood, and the High Priest Yehoshua ben Gamla fashioned them of gold, and the people would mention him favorably for what he did.

讘谉 拽讟讬谉 注砖讛 砖谞讬诐 注砖专 讚讚 诇讻讬讜专 砖诇讗 讛讬讛 诇讜 讗诇讗 砖谞讬诐 讜讗祝 讛讜讗 注砖讛 诪讜讻谞讬 诇讻讬讜专 砖诇讗 讬讛讬讜 诪讬诪讬讜 谞驻住诇讬谉 讘诇讬谞讛

Since the mishna mentions an item designed to enhance the Temple service, it also lists other such items: The High Priest ben Katin made twelve spigots for the basin so that several priests could sanctify their hands and feet at once, as previously the basin had only two. He also made a machine [mukheni] for sinking the basin into flowing water during the night so that its water would not be disqualified by remaining overnight. Had the water remained in the basin overnight, it would have been necessary to pour it out the following morning. By immersing the basin in flowing water, the water inside remained fit for use the next morning.

诪讜谞讘讝 讛诪诇讱 讛讬讛 注讜砖讛 讻诇 讬讚讜转 讛讻诇讬诐 砖诇 讬讜诐 讛讻驻讜专讬诐 砖诇 讝讛讘 讛讬诇谞讬 讗诪讜 注砖转讛 谞讘专砖转 砖诇 讝讛讘 注诇 驻转讞 讛讬讻诇 讜讗祝 讛讬讗 注砖转讛 讟讘诇讗 砖诇 讝讛讘 砖驻专砖转 住讜讟讛 讻转讜讘讛 注诇讬讛 谞拽谞讜专 谞注砖讜 谞住讬诐 诇讚诇转讜转讬讜 讜讛讬讜 诪讝讻讬专讬谉 讗讜转谉 诇砖讘讞

King Munbaz would contribute the funds required to make the handles of all the Yom Kippur vessels of gold. Queen Helene, his mother, fashioned a decorative gold chandelier above the entrance of the Sanctuary. She also fashioned a golden tablet [tavla] on which the Torah portion relating to sota was written. The tablet could be utilized to copy this Torah portion, so that a Torah scroll need not be taken out for that purpose. With regard to Nicanor, miracles were performed to his doors, the doors in the gate of the Temple named for him, the Gate of Nicanor. And the people would mention all of those whose contributions were listed favorably.

讙诪壮 诪讚拽讗诪专 诇爪驻讜谉 讛诪讝讘讞 诪讻诇诇 讚诪讝讘讞 诇讗讜 讘爪驻讜谉 拽讗讬 诪谞讬 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讬讗 讚转谞讬讗 爪驻讜谞讛 诇驻谞讬 讛壮 砖讬讛讗 爪驻讜谉 讻讜诇讜 驻谞讜讬 讚讘专讬 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘

GEMARA: From the fact that it says in the mishna that the priest comes to the north of the altar, it can be learned by inference that the altar itself does not stand in the north but in the south of the courtyard. The Gemara asks: In accordance with whose opinion is the mishna? The Gemara answers: It is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov, as it was taught in a baraita that from the verse: 鈥淎nd he shall slaughter it on the side of the altar northward before God鈥 (Leviticus 1:11), it is derived that the entire north side should be vacant. The altar is in the south, and the north is vacant. This is the statement of Rabbi Eliezer ben Ya鈥檃kov.

讜讛讗 专讬砖讗 讗诇注讝专 讘专讘讬 砖诪注讜谉 讛讬讗 讻讜诇讛 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讬讗 讜转谞讬 讘讘讬谉 讛讗讜诇诐 讜诇诪讝讘讞

The Gemara asks: But isn鈥檛 the first clause, the previous mishna, as explained above, in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, who holds that the altar was partially in the north? The Gemara rejects this assertion: The entire mishna, including the first clause, is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov. Emend the previous mishna and teach it as referring to the space adjacent to the area between the Entrance Hall and the altar and not actually the space between them, north of the altar, where everyone agrees that it is the north.

讛住讙谉 讘讬诪讬谞讜 讜专讗砖 讘讬转 讗讘 讘砖诪讗诇讜 讗诪专 专讘 讬讛讜讚讛 讛诪讛诇讱 诇讬诪讬谉 专讘讜 讛专讬 讝讛 讘讜专 转谞谉 讛住讙谉 讘讬诪讬谞讜 讜专讗砖 讘讬转 讗讘 讘砖诪讗诇讜

搂 The mishna states that the deputy High Priest stands to the right of the High Priest, and the head of the patrilineal family is to his left. Rav Yehuda said with regard to the laws of etiquette: One who walks to the right of his teacher is a boor, in that he hasn鈥檛 the slightest notion of good manners. The Gemara asks: Didn鈥檛 we learn in the mishna that the deputy, who is like a student to the High Priest, is to the right of the High Priest, and the head of the patrilineal priestly family responsible for the Temple service that day is to his left?

讜注讜讚 转谞讬讗 砖诇砖讛 砖讛讬讜 诪讛诇讻讬谉 讘讚专讱 讛专讘 讘讗诪爪注 讙讚讜诇 讘讬诪讬谞讜 讜拽讟谉 诪砖诪讗诇讜 讜讻谉 诪爪讬谞讜 讘砖诇砖讛 诪诇讗讻讬 讛砖专转 砖讘讗讜 讗爪诇 讗讘专讛诐 诪讬讻讗诇 讘讗诪爪注 讙讘专讬讗诇 讘讬诪讬谞讜 讜专驻讗诇 讘砖诪讗诇讜

And furthermore, it was taught in a baraita: Three people who were walking on the road should not walk in single file but should walk with the teacher in the middle, the greater of the students on his right, and the lesser of them to his left. And so too do we find with the three ministering angels who came to Abraham: Michael, the greatest of the three, was in the middle, Gabriel was to his right, and Raphael was to his left. Apparently, a student walks to the right of his teacher.

转专讙讜诪讗 专讘 砖诪讜讗诇 讘专 驻驻讗 拽诪讬讛 讚专讘 讗讚讗 讻讚讬 砖讬转讻住讛 讘讜 专讘讜 讜讛转谞讬讗 讛诪讛诇讱 讻谞讙讚 专讘讜 讛专讬 讝讛 讘讜专 讗讞讜专讬 专讘讜 讛专讬 讝讛 诪讙住讬 讛专讜讞 讚诪爪讚讚 讗爪讚讜讚讬

Rav Shmuel bar Pappa interpreted it before Rav Adda: He does not walk next to his teacher as an equal, but walks slightly behind him so that he is slightly obscured by his teacher. The Gemara asks: But wasn鈥檛 it taught in a baraita: One who walks next to his teacher is a boor; one who walks behind his teacher, allowing his teacher to walk before him, is among the arrogant. The Gemara answers: He does not walk directly beside him but slightly to his side and slightly behind his teacher.

讜拽诇驻讬 讛讬转讛 砖诐 讜讘讛 砖谞讬 讙讜专诇讜转 转谞讜 专讘谞谉 讜谞转谉 讗讛专谉 注诇 砖谞讬 讛砖注讬专诐 讙讜专诇讜转 [讙讜专诇讜转] 砖诇 讻诇 讚讘专

搂 The mishna continues: And there was a lottery receptacle in the east of the courtyard there, and in it were two lots. The Sages taught the following in a baraita with regard to the verse: 鈥淎nd Aaron shall place lots on the two goats, one lot for God and one lot for Azazel鈥 (Leviticus 16:8). Lots is a general term; they may be fashioned from any material, as the Torah does not specify the material of which they are made.

讬讻讜诇 讬转谉 砖谞讬诐 注诇 讝讛 讜砖谞讬诐 注诇 讝讛 转诇诪讜讚 诇讜诪专 讙讜专诇 讗讞讚 诇讛壮 讜讙讜专诇 讗讞讚 诇注讝讗讝诇 讗讬谉 讻讗谉 诇砖诐 讗诇讗 讙讜专诇 讗讞讚 讜讗讬谉 讻讗谉 诇注讝讗讝诇 讗诇讗 讗讞讚 讬讻讜诇 讬转谉 砖诇 砖诐 讜砖诇 注讝讗讝诇 注诇 讝讛 讜砖诇 砖诐 讜砖诇 注讝讗讝诇 注诇 讝讛 转诇诪讜讚 诇讜诪专 讙讜专诇 讗讞讚 [诇讛壮 讗讬谉 讻讗谉 诇讛壮 讗诇讗 讗讞讚 讜讗讬谉 讻讗谉 诇注讝讗讝诇 讗诇讗 讗讞讚] 讗诐 讻谉 诪讛 转诇诪讜讚 诇讜诪专 讙讜专诇讜转 砖讬讛讬讜 砖讜讬谉 砖诇讗 讬注砖讛 讗讞讚 砖诇 讝讛讘 讜讗讞讚 砖诇 讻住祝 讗讞讚 讙讚讜诇 讜讗讞讚 拽讟谉

One might have thought that he should place two lots on this goat and two lots on that goat; therefore, the verse states: 鈥淥ne lot for God and one lot for Azazel鈥 (Leviticus 16:8), meaning there is only one lot here for God, and there is only one lot here for Azazel. Likewise, one might have thought he should place the lot of God and the lot of Azazel on this goat, and the lot of God and the lot of Azazel on that goat; therefore, the verse states: One lot for God, i.e., there is only one lot here for God, and there is only one lot here for Azazel. If so, what is the meaning when the verse states lots, in the plural, since each of the two goats has one lot not two? It is to teach that the two lots should be identical; that he should not make one of gold and one of silver, or one big and one small.

讙讜专诇讜转 砖诇 讻诇 讚讘专 驻砖讬讟讗 诇讗 爪专讬讻讗 诇讻讚转谞讬讗 诇驻讬 砖诪爪讬谞讜 讘爪讬抓 砖讛砖诐 讻转讜讘 注诇讬讜 讜讛讜讗 砖诇 讝讛讘 讬讻讜诇 讗祝 讝讛 讻谉 转诇诪讜讚 诇讜诪专 讙讜专诇 讙讜专诇 专讬讘讛 专讬讘讛 砖诇 讝讬转 专讬讘讛 砖诇 讗讙讜讝 专讬讘讛 砖诇 讗砖讻专讜注

It was taught in the baraita that the lots may be fashioned from any material. The Gemara asks: This is obvious, considering that the Torah does not designate a particular material. The Gemara answers: No, it is necessary only due to that which was taught in a baraita: Because we find with regard to the High Priest鈥檚 frontplate that the name of God was written upon it and it was made of gold, one might have thought that this lot, too, should be made of gold since it has God鈥檚 name on it. Therefore, the verse states: Lot, lot, twice to include other materials and not exclusively gold. It includes lots made of olive wood, and includes lots made of walnut wood, and includes lots made of boxwood.

讘谉 拽讟讬谉 注砖讛 砖谞讬诐 注砖专 讚讚 诇讻讬讜专 讜讻讜壮 转谞讗 讻讚讬 砖讬讛讬讜 砖谞讬诐 注砖专 讗讞讬讜 讛讻讛谞讬诐 讛注住讜拽讬谉 讘转诪讬讚 诪拽讚砖讬谉 讬讚讬讛谉 讜专讙诇讬讛谉 讘讘转 讗讞转 转谞讗 砖讞专讬转 讘诪讬诇讜讗讜 诪拽讚砖 讬讚讬讜 讜专讙诇讬讜 诪谉 讛注诇讬讜谉 注专讘讬转 讘讬专讬讚转讜 诪拽讚砖 讬讚讬讜 讜专讙诇讬讜 诪谉 讛转讞转讜谉

搂 The mishna continues: The High Priest ben Katin made twelve spigots for the basin. It was taught: Ben Katin did this so that twelve of his fellow priests, who are occupied with sacrificing the daily offering as explained above, could sanctify their hands and their feet simultaneously. It was taught: In the morning, when the basin is full, one sanctifies his hands and his feet from the spigots fixed at the top of the basin because the water level is high. And in the afternoon, when the water level is low, he sanctifies his hands and his feet from the spigots fixed at the bottom.

讜讗祝 讛讜讗 注砖讛 诪讜讻谞讬 诇讻讬讜专 讜讻讜壮 诪讗讬 诪讜讻谞讬 讗诪专 讗讘讬讬 讙讬诇讙诇讗 讚讛讜讛 诪砖拽注讗 诇讬讛

The mishna continues with regard to ben Katin: He also made a machine for sinking the basin. The Gemara asks: What is this machine? Abaye said: It is a wheel with which he lowered the basin into the pit.

诪讜谞讘讝 讛诪诇讱 注砖讛 讻诇 讬讚讜转 讛讻诇讬诐 讜讻讜壮 谞注讘讚讬谞讛讜 诇讚讬讚讛讜 讚讝讛讘

The mishna continues: King Munbaz would contribute the funds required to make the handles of all the Yom Kippur vessels of gold. The Gemara asks: If he wanted to donate money to beautify the Temple, he should have made the vessels themselves of gold, not just the handles.

讗诪专 讗讘讬讬 讘讬讚讜转 住讻讬谞讬谉 诪讬转讬讘讬 讗祝 讛讜讗 注砖讛 讻谞讬 讻诇讬诐 讜讗讜讙谞讬 讻诇讬诐 讜讬讚讜转 讻诇讬诐 讜讬讚讜转 住讻讬谞讬谉 砖诇 讬讜诐 讛讻驻讜专讬诐 砖诇 讝讛讘 转专讙讜诪讗 讗讘讬讬 讘拽转转讗 讚谞专讙讬 讜讞爪讬谞讬

Abaye said: Although gold is not suitable for knife blades, as it is too soft for use in slaughter, the mishna is referring to knife handles. The Gemara raises an objection from a different baraita: King Munbaz also made the bases of vessels, the grips of vessels, the handles of vessels, and the handles of knives of Yom Kippur of gold. Apparently, knives are not categorized as vessels; therefore, the handles of the Yom Kippur vessels that Munbaz donated were not knife handles. The Gemara answers: Abaye interpreted that Munbaz donated gold for the handles of axes and hatchets. The blades of these implements cannot be made of gold; rather, like knives, they require stronger material.

讛讬诇谞讬 讗诪讜 注砖转讛 谞讘专砖转 砖诇 讝讛讘 讜讻讜壮 转谞讗 讘砖注讛 砖讛讞诪讛 讝讜专讞转 谞讬爪讜爪讜转 讬讜爪讗讬谉 诪诪谞讛 讜讛讻诇 讬讜讚注讬谉 砖讛讙讬注 讝诪谉 拽专讬讗转 砖诪注

搂 The mishna continues: Queen Helene, his mother, fashioned a decorative gold chandelier above the entrance of the Sanctuary. It was taught in a mishna: When the sun rose, sparks of light would emanate from the chandelier, which was polished, and everyone knew that the time to recite Shema had arrived. The ideal time to recite Shema is at the moment of sunrise.

诪讬转讬讘讬 讛拽讜专讗 讗转 砖诪注 砖讞专讬转 注诐 讗谞砖讬 诪砖诪专 讜讗谞砖讬 诪注诪讚 诇讗 讬爪讗 诪驻谞讬 砖讗谞砖讬 诪砖诪专 诪砖讻讬诪讬谉 讜讗谞砖讬 诪注诪讚 诪讗讞专讬诐 讗诪专 讗讘讬讬 诇砖讗专 注诪讗 讚讘讬专讜砖诇讬诐

The Gemara raises an objection: One who recites Shema in the morning with the men of the priestly watch, who served in the Temple during a given week, or with the men of the non-priestly watch, designated groups of Israelites who accompanied the priestly watch to Jerusalem that week, did not fulfill his obligation. That is because the men of the priestly watch recite Shema too early so that they will have sufficient time to perform the Temple service, and the men of the non-priestly watch, who recite lengthy prayers and stand over the daily morning offering when it is sacrificed, postpone reciting Shema. For whom, then, did the emanating sparks signal the time to recite Shema? Abaye said: It was an indicator for the rest of the people in Jerusalem, who recited Shema at the appropriate time to recite Shema.

讜讗祝 讛讬讗 注砖转讛 讟讘诇讗 砖诪注转 诪讬谞讛 讻讜转讘讬谉 诪讙讬诇讛 诇转讬谞讜拽 诇讛转诇诪讚 讘讛 讗诪专 专讬砖 诇拽讬砖 诪砖讜诐 专讘讬 讬谞讗讬 讘讗诇祝 讘讬转

搂 The mishna relates: Queen Helene also fashioned a golden tablet on which the sota Torah portion was written. The Gemara comments: You learn from this that one may write a scroll that contains only several portions of the Torah, from which a child may be taught. The Sages disputed whether it is permitted to do so even for the purpose of education. Reish Lakish said in the name of Rabbi Yannai: There is no proof from this mishna, as the tablet prepared by Queen Helene consisted of the letters of the alefbeit, i.e., only the first letter of each word was written on the tablet, representing the word.

诪讬转讬讘讬 讻砖讛讜讗 讻讜转讘 专讜讗讛 讜讻讜转讘 诪讛 砖讻转讜讘 讘讟讘诇讗 讗讬诪讗 专讜讗讛 讜讻讜转讘 讻诪讛 砖讻转讜讘 讘讟讘诇讗

The Gemara raises an objection from the halakhot of sota: When the scribe writes the sota scroll, he looks and writes that which is written on the tablet. Apparently, the full text of the passage was written on the tablet. The Gemara rejects this: Emend the baraita and say: He looks and writes like that which is written on the tablet. The tablet aids the scribe in remembering the text that must be written.

诪讬转讬讘讬 讻砖讛讜讗 讻讜转讘 专讜讗讛 讜讻讜转讘 诪讛 砖讻转讜讘 讘讟讘诇讗 讜诪讛 讻转讜讘 讘讟讘诇讗 讗诐 砖讻讘 讗讬砖 讗讜转讱 [讜讗诐 诇讗 砖讻讘] 讗诐 砖讟讬转 讗诐 诇讗 砖讟讬转 讛转诐

The Gemara raises an objection from a different baraita: When he writes, he looks and writes that which is written on the tablet. And what is written on the tablet? If a man lay with you鈥nd if he did not lay with you; if you strayed鈥f you did not stray (see Numbers 5:19鈥20). Apparently, the full text of the passage was written on the tablet. The Gemara answers: There, it was written

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 Josh Sussman in honor of both his wife, Romi鈥檚 50th birthday and son, Zeli. "He will, B鈥橢zrat HaShem, be making his first solo siyum on Masechet Yoma at his Bar Mitzvah in July".

And for a refuah shleima for Pesha Etel bat Sarah.

  • 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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Yoma 37

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Yoma 37

讜诪谞讬谉 砖讘讗谞讗 谞讗诪专 讻讗谉 讻驻专讛 讜谞讗诪专 诇讛诇谉 讘讞讜专讘 讻驻专讛 诪讛 诇讛诇谉 讘讗谞讗 讗祝 讻讗谉 讘讗谞讗 讜诪谞讬谉 砖讘砖诐 谞讗诪专 讻讗谉 讻驻专讛 讜谞讗诪专讛 讘注讙诇讛 注专讜驻讛 讻驻专讛 诪讛 诇讛诇谉 讘砖诐 讗祝 讻讗谉 讘砖诐

And from where is it derived that the confession must begin with the word please? It is stated here: Atonement, and it is stated there, just before Moses鈥檚 plea following the sin of the Golden Calf at Horeb: 鈥淧erhaps I may secure atonement for your sin鈥 (Exodus 32:30). Just as there, the prayer includes: 鈥淧lease, this people is guilty of a great sin鈥 (Exodus 32:31), so too here, the term please should be used. And from where is it derived that the Yom Kippur confession includes the name of God? It is stated here: Atonement, and it is stated with regard to the heifer whose neck is broken: 鈥淎tone, O God, for Your nation of Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel, and they will be atoned of bloodguilt鈥 (Deuteronomy 21:8). Just as there, with regard to the heifer, the name of God is mentioned, so too here, the name of God is mentioned.

讗诪专 讗讘讬讬 讘砖诇诪讗 讞讜专讘 诪注讙诇讛 注专讜驻讛 诇讗 讬诇讬祝 诪讗讬 讚讛讜讛 讛讜讛 讗诇讗 注讙诇讛 注专讜驻讛 转讬诇讬祝 诪讞讜专讘 讜讻讬 转讬诪讗 讛讻讬 谞诪讬 讜讛转谞谉 讛讻讛谞讬诐 讗讜诪专讬诐 讻驻专 诇注诪讱 讬砖专讗诇 讜讗讬诇讜 讘讗谞讗 诇讗 拽讗 讗诪专 拽砖讬讗

Abaye said: Granted, the obligation to include the name of God in the confession at Horeb cannot be derived from the heifer whose neck is broken, since what was, was. The sin of the Golden Calf predated the mitzva of the heifer. However, you should derive that the confession in the ritual of the heifer whose neck is broken requires use of the term: Please, from Horeb, where Moses employed that term. And if you say that is so, and the term: Please, should be employed, didn鈥檛 we learn in a mishna that the priests say: 鈥淎tone, O God, for Your nation, Israel鈥 (Deuteronomy 21:8), while the mishna does not state the term please. Apparently, the formula of confession during the ritual of the heifer is not derived from Horeb. The Gemara says: It is indeed difficult why that is not derived.

讜讛谉 注讜谞讬谉 讗讞专讬讜 转谞讬讗 专讘讬 讗讜诪专 讻讬 砖诐 讛壮 讗拽专讗 讛讘讜 讙讜讚诇 诇讗诇讛讬谞讜 讗诪专 诇讛诐 诪砖讛 诇讬砖专讗诇 讘砖注讛 砖讗谞讬 诪讝讻讬专 砖诪讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讗转诐 讛讘讜 讙讜讚诇 讞谞谞讬讛 讘谉 讗讞讬 专讘讬 讬讛讜砖注 讗讜诪专 讝讻专 爪讚讬拽 诇讘专讻讛 讗诪专 诇讛诐 谞讘讬讗 诇讬砖专讗诇 讘砖注讛 砖讗谞讬 诪讝讻讬专 爪讚讬拽 注讜诇诪讬诐 讗转诐 转谞讜 讘专讻讛

搂 The mishna continues: And the priests and the people who were in the courtyard respond after he recites the name of God: Blessed be the name of His glorious kingdom forever and all time. It was taught in a baraita that Rabbi Yehuda HaNasi says the following with regard to the verse: 鈥淲hen I call out the name of the Lord, give glory to our God鈥 (Deuteronomy 32:3). Moses said to the Jewish people: When I mention the name of the Holy One, Blessed be He, you give Him glory and recite praises in his honor. 岣nanya, son of the brother of Rabbi Yehoshua, says that proof for the practice is from a different source: 鈥淭he memory of the righteous shall be for a blessing鈥 (Proverbs 10:7). The prophet, Solomon, said to the Jewish people: When I mention the Righteous One of all worlds, you accord Him a blessing.

诪转谞讬壮 讘讗 诇讜 诇诪讝专讞 讛注讝专讛 诇爪驻讜谉 讛诪讝讘讞 讛住讙谉 诪讬诪讬谞讜 讜专讗砖 讘讬转 讗讘 诪砖诪讗诇讜 讜砖诐 砖谞讬 砖注讬专讬诐 讜拽诇驻讬 讛讬转讛 砖诐 讜讘讛 砖谞讬 讙讜专诇讜转 砖诇 讗砖讻专讜注 讛讬讜 讜注砖讗谉 讘谉 讙诪诇讗 砖诇 讝讛讘 讜讛讬讜 诪讝讻讬专讬诐 讗讜转讜 诇砖讘讞

MISHNA: The priest then came to the eastern side of the Temple courtyard, farthest from the Holy of Holies, to the north of the altar. The deputy was to his right, and the head of the patrilineal family belonging to the priestly watch that was assigned to serve in the Temple that week was to his left. And they arranged two goats there, and there was a lottery receptacle there, and in it were two lots. These were originally made of boxwood, and the High Priest Yehoshua ben Gamla fashioned them of gold, and the people would mention him favorably for what he did.

讘谉 拽讟讬谉 注砖讛 砖谞讬诐 注砖专 讚讚 诇讻讬讜专 砖诇讗 讛讬讛 诇讜 讗诇讗 砖谞讬诐 讜讗祝 讛讜讗 注砖讛 诪讜讻谞讬 诇讻讬讜专 砖诇讗 讬讛讬讜 诪讬诪讬讜 谞驻住诇讬谉 讘诇讬谞讛

Since the mishna mentions an item designed to enhance the Temple service, it also lists other such items: The High Priest ben Katin made twelve spigots for the basin so that several priests could sanctify their hands and feet at once, as previously the basin had only two. He also made a machine [mukheni] for sinking the basin into flowing water during the night so that its water would not be disqualified by remaining overnight. Had the water remained in the basin overnight, it would have been necessary to pour it out the following morning. By immersing the basin in flowing water, the water inside remained fit for use the next morning.

诪讜谞讘讝 讛诪诇讱 讛讬讛 注讜砖讛 讻诇 讬讚讜转 讛讻诇讬诐 砖诇 讬讜诐 讛讻驻讜专讬诐 砖诇 讝讛讘 讛讬诇谞讬 讗诪讜 注砖转讛 谞讘专砖转 砖诇 讝讛讘 注诇 驻转讞 讛讬讻诇 讜讗祝 讛讬讗 注砖转讛 讟讘诇讗 砖诇 讝讛讘 砖驻专砖转 住讜讟讛 讻转讜讘讛 注诇讬讛 谞拽谞讜专 谞注砖讜 谞住讬诐 诇讚诇转讜转讬讜 讜讛讬讜 诪讝讻讬专讬谉 讗讜转谉 诇砖讘讞

King Munbaz would contribute the funds required to make the handles of all the Yom Kippur vessels of gold. Queen Helene, his mother, fashioned a decorative gold chandelier above the entrance of the Sanctuary. She also fashioned a golden tablet [tavla] on which the Torah portion relating to sota was written. The tablet could be utilized to copy this Torah portion, so that a Torah scroll need not be taken out for that purpose. With regard to Nicanor, miracles were performed to his doors, the doors in the gate of the Temple named for him, the Gate of Nicanor. And the people would mention all of those whose contributions were listed favorably.

讙诪壮 诪讚拽讗诪专 诇爪驻讜谉 讛诪讝讘讞 诪讻诇诇 讚诪讝讘讞 诇讗讜 讘爪驻讜谉 拽讗讬 诪谞讬 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讬讗 讚转谞讬讗 爪驻讜谞讛 诇驻谞讬 讛壮 砖讬讛讗 爪驻讜谉 讻讜诇讜 驻谞讜讬 讚讘专讬 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘

GEMARA: From the fact that it says in the mishna that the priest comes to the north of the altar, it can be learned by inference that the altar itself does not stand in the north but in the south of the courtyard. The Gemara asks: In accordance with whose opinion is the mishna? The Gemara answers: It is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov, as it was taught in a baraita that from the verse: 鈥淎nd he shall slaughter it on the side of the altar northward before God鈥 (Leviticus 1:11), it is derived that the entire north side should be vacant. The altar is in the south, and the north is vacant. This is the statement of Rabbi Eliezer ben Ya鈥檃kov.

讜讛讗 专讬砖讗 讗诇注讝专 讘专讘讬 砖诪注讜谉 讛讬讗 讻讜诇讛 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讬讗 讜转谞讬 讘讘讬谉 讛讗讜诇诐 讜诇诪讝讘讞

The Gemara asks: But isn鈥檛 the first clause, the previous mishna, as explained above, in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, who holds that the altar was partially in the north? The Gemara rejects this assertion: The entire mishna, including the first clause, is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov. Emend the previous mishna and teach it as referring to the space adjacent to the area between the Entrance Hall and the altar and not actually the space between them, north of the altar, where everyone agrees that it is the north.

讛住讙谉 讘讬诪讬谞讜 讜专讗砖 讘讬转 讗讘 讘砖诪讗诇讜 讗诪专 专讘 讬讛讜讚讛 讛诪讛诇讱 诇讬诪讬谉 专讘讜 讛专讬 讝讛 讘讜专 转谞谉 讛住讙谉 讘讬诪讬谞讜 讜专讗砖 讘讬转 讗讘 讘砖诪讗诇讜

搂 The mishna states that the deputy High Priest stands to the right of the High Priest, and the head of the patrilineal family is to his left. Rav Yehuda said with regard to the laws of etiquette: One who walks to the right of his teacher is a boor, in that he hasn鈥檛 the slightest notion of good manners. The Gemara asks: Didn鈥檛 we learn in the mishna that the deputy, who is like a student to the High Priest, is to the right of the High Priest, and the head of the patrilineal priestly family responsible for the Temple service that day is to his left?

讜注讜讚 转谞讬讗 砖诇砖讛 砖讛讬讜 诪讛诇讻讬谉 讘讚专讱 讛专讘 讘讗诪爪注 讙讚讜诇 讘讬诪讬谞讜 讜拽讟谉 诪砖诪讗诇讜 讜讻谉 诪爪讬谞讜 讘砖诇砖讛 诪诇讗讻讬 讛砖专转 砖讘讗讜 讗爪诇 讗讘专讛诐 诪讬讻讗诇 讘讗诪爪注 讙讘专讬讗诇 讘讬诪讬谞讜 讜专驻讗诇 讘砖诪讗诇讜

And furthermore, it was taught in a baraita: Three people who were walking on the road should not walk in single file but should walk with the teacher in the middle, the greater of the students on his right, and the lesser of them to his left. And so too do we find with the three ministering angels who came to Abraham: Michael, the greatest of the three, was in the middle, Gabriel was to his right, and Raphael was to his left. Apparently, a student walks to the right of his teacher.

转专讙讜诪讗 专讘 砖诪讜讗诇 讘专 驻驻讗 拽诪讬讛 讚专讘 讗讚讗 讻讚讬 砖讬转讻住讛 讘讜 专讘讜 讜讛转谞讬讗 讛诪讛诇讱 讻谞讙讚 专讘讜 讛专讬 讝讛 讘讜专 讗讞讜专讬 专讘讜 讛专讬 讝讛 诪讙住讬 讛专讜讞 讚诪爪讚讚 讗爪讚讜讚讬

Rav Shmuel bar Pappa interpreted it before Rav Adda: He does not walk next to his teacher as an equal, but walks slightly behind him so that he is slightly obscured by his teacher. The Gemara asks: But wasn鈥檛 it taught in a baraita: One who walks next to his teacher is a boor; one who walks behind his teacher, allowing his teacher to walk before him, is among the arrogant. The Gemara answers: He does not walk directly beside him but slightly to his side and slightly behind his teacher.

讜拽诇驻讬 讛讬转讛 砖诐 讜讘讛 砖谞讬 讙讜专诇讜转 转谞讜 专讘谞谉 讜谞转谉 讗讛专谉 注诇 砖谞讬 讛砖注讬专诐 讙讜专诇讜转 [讙讜专诇讜转] 砖诇 讻诇 讚讘专

搂 The mishna continues: And there was a lottery receptacle in the east of the courtyard there, and in it were two lots. The Sages taught the following in a baraita with regard to the verse: 鈥淎nd Aaron shall place lots on the two goats, one lot for God and one lot for Azazel鈥 (Leviticus 16:8). Lots is a general term; they may be fashioned from any material, as the Torah does not specify the material of which they are made.

讬讻讜诇 讬转谉 砖谞讬诐 注诇 讝讛 讜砖谞讬诐 注诇 讝讛 转诇诪讜讚 诇讜诪专 讙讜专诇 讗讞讚 诇讛壮 讜讙讜专诇 讗讞讚 诇注讝讗讝诇 讗讬谉 讻讗谉 诇砖诐 讗诇讗 讙讜专诇 讗讞讚 讜讗讬谉 讻讗谉 诇注讝讗讝诇 讗诇讗 讗讞讚 讬讻讜诇 讬转谉 砖诇 砖诐 讜砖诇 注讝讗讝诇 注诇 讝讛 讜砖诇 砖诐 讜砖诇 注讝讗讝诇 注诇 讝讛 转诇诪讜讚 诇讜诪专 讙讜专诇 讗讞讚 [诇讛壮 讗讬谉 讻讗谉 诇讛壮 讗诇讗 讗讞讚 讜讗讬谉 讻讗谉 诇注讝讗讝诇 讗诇讗 讗讞讚] 讗诐 讻谉 诪讛 转诇诪讜讚 诇讜诪专 讙讜专诇讜转 砖讬讛讬讜 砖讜讬谉 砖诇讗 讬注砖讛 讗讞讚 砖诇 讝讛讘 讜讗讞讚 砖诇 讻住祝 讗讞讚 讙讚讜诇 讜讗讞讚 拽讟谉

One might have thought that he should place two lots on this goat and two lots on that goat; therefore, the verse states: 鈥淥ne lot for God and one lot for Azazel鈥 (Leviticus 16:8), meaning there is only one lot here for God, and there is only one lot here for Azazel. Likewise, one might have thought he should place the lot of God and the lot of Azazel on this goat, and the lot of God and the lot of Azazel on that goat; therefore, the verse states: One lot for God, i.e., there is only one lot here for God, and there is only one lot here for Azazel. If so, what is the meaning when the verse states lots, in the plural, since each of the two goats has one lot not two? It is to teach that the two lots should be identical; that he should not make one of gold and one of silver, or one big and one small.

讙讜专诇讜转 砖诇 讻诇 讚讘专 驻砖讬讟讗 诇讗 爪专讬讻讗 诇讻讚转谞讬讗 诇驻讬 砖诪爪讬谞讜 讘爪讬抓 砖讛砖诐 讻转讜讘 注诇讬讜 讜讛讜讗 砖诇 讝讛讘 讬讻讜诇 讗祝 讝讛 讻谉 转诇诪讜讚 诇讜诪专 讙讜专诇 讙讜专诇 专讬讘讛 专讬讘讛 砖诇 讝讬转 专讬讘讛 砖诇 讗讙讜讝 专讬讘讛 砖诇 讗砖讻专讜注

It was taught in the baraita that the lots may be fashioned from any material. The Gemara asks: This is obvious, considering that the Torah does not designate a particular material. The Gemara answers: No, it is necessary only due to that which was taught in a baraita: Because we find with regard to the High Priest鈥檚 frontplate that the name of God was written upon it and it was made of gold, one might have thought that this lot, too, should be made of gold since it has God鈥檚 name on it. Therefore, the verse states: Lot, lot, twice to include other materials and not exclusively gold. It includes lots made of olive wood, and includes lots made of walnut wood, and includes lots made of boxwood.

讘谉 拽讟讬谉 注砖讛 砖谞讬诐 注砖专 讚讚 诇讻讬讜专 讜讻讜壮 转谞讗 讻讚讬 砖讬讛讬讜 砖谞讬诐 注砖专 讗讞讬讜 讛讻讛谞讬诐 讛注住讜拽讬谉 讘转诪讬讚 诪拽讚砖讬谉 讬讚讬讛谉 讜专讙诇讬讛谉 讘讘转 讗讞转 转谞讗 砖讞专讬转 讘诪讬诇讜讗讜 诪拽讚砖 讬讚讬讜 讜专讙诇讬讜 诪谉 讛注诇讬讜谉 注专讘讬转 讘讬专讬讚转讜 诪拽讚砖 讬讚讬讜 讜专讙诇讬讜 诪谉 讛转讞转讜谉

搂 The mishna continues: The High Priest ben Katin made twelve spigots for the basin. It was taught: Ben Katin did this so that twelve of his fellow priests, who are occupied with sacrificing the daily offering as explained above, could sanctify their hands and their feet simultaneously. It was taught: In the morning, when the basin is full, one sanctifies his hands and his feet from the spigots fixed at the top of the basin because the water level is high. And in the afternoon, when the water level is low, he sanctifies his hands and his feet from the spigots fixed at the bottom.

讜讗祝 讛讜讗 注砖讛 诪讜讻谞讬 诇讻讬讜专 讜讻讜壮 诪讗讬 诪讜讻谞讬 讗诪专 讗讘讬讬 讙讬诇讙诇讗 讚讛讜讛 诪砖拽注讗 诇讬讛

The mishna continues with regard to ben Katin: He also made a machine for sinking the basin. The Gemara asks: What is this machine? Abaye said: It is a wheel with which he lowered the basin into the pit.

诪讜谞讘讝 讛诪诇讱 注砖讛 讻诇 讬讚讜转 讛讻诇讬诐 讜讻讜壮 谞注讘讚讬谞讛讜 诇讚讬讚讛讜 讚讝讛讘

The mishna continues: King Munbaz would contribute the funds required to make the handles of all the Yom Kippur vessels of gold. The Gemara asks: If he wanted to donate money to beautify the Temple, he should have made the vessels themselves of gold, not just the handles.

讗诪专 讗讘讬讬 讘讬讚讜转 住讻讬谞讬谉 诪讬转讬讘讬 讗祝 讛讜讗 注砖讛 讻谞讬 讻诇讬诐 讜讗讜讙谞讬 讻诇讬诐 讜讬讚讜转 讻诇讬诐 讜讬讚讜转 住讻讬谞讬谉 砖诇 讬讜诐 讛讻驻讜专讬诐 砖诇 讝讛讘 转专讙讜诪讗 讗讘讬讬 讘拽转转讗 讚谞专讙讬 讜讞爪讬谞讬

Abaye said: Although gold is not suitable for knife blades, as it is too soft for use in slaughter, the mishna is referring to knife handles. The Gemara raises an objection from a different baraita: King Munbaz also made the bases of vessels, the grips of vessels, the handles of vessels, and the handles of knives of Yom Kippur of gold. Apparently, knives are not categorized as vessels; therefore, the handles of the Yom Kippur vessels that Munbaz donated were not knife handles. The Gemara answers: Abaye interpreted that Munbaz donated gold for the handles of axes and hatchets. The blades of these implements cannot be made of gold; rather, like knives, they require stronger material.

讛讬诇谞讬 讗诪讜 注砖转讛 谞讘专砖转 砖诇 讝讛讘 讜讻讜壮 转谞讗 讘砖注讛 砖讛讞诪讛 讝讜专讞转 谞讬爪讜爪讜转 讬讜爪讗讬谉 诪诪谞讛 讜讛讻诇 讬讜讚注讬谉 砖讛讙讬注 讝诪谉 拽专讬讗转 砖诪注

搂 The mishna continues: Queen Helene, his mother, fashioned a decorative gold chandelier above the entrance of the Sanctuary. It was taught in a mishna: When the sun rose, sparks of light would emanate from the chandelier, which was polished, and everyone knew that the time to recite Shema had arrived. The ideal time to recite Shema is at the moment of sunrise.

诪讬转讬讘讬 讛拽讜专讗 讗转 砖诪注 砖讞专讬转 注诐 讗谞砖讬 诪砖诪专 讜讗谞砖讬 诪注诪讚 诇讗 讬爪讗 诪驻谞讬 砖讗谞砖讬 诪砖诪专 诪砖讻讬诪讬谉 讜讗谞砖讬 诪注诪讚 诪讗讞专讬诐 讗诪专 讗讘讬讬 诇砖讗专 注诪讗 讚讘讬专讜砖诇讬诐

The Gemara raises an objection: One who recites Shema in the morning with the men of the priestly watch, who served in the Temple during a given week, or with the men of the non-priestly watch, designated groups of Israelites who accompanied the priestly watch to Jerusalem that week, did not fulfill his obligation. That is because the men of the priestly watch recite Shema too early so that they will have sufficient time to perform the Temple service, and the men of the non-priestly watch, who recite lengthy prayers and stand over the daily morning offering when it is sacrificed, postpone reciting Shema. For whom, then, did the emanating sparks signal the time to recite Shema? Abaye said: It was an indicator for the rest of the people in Jerusalem, who recited Shema at the appropriate time to recite Shema.

讜讗祝 讛讬讗 注砖转讛 讟讘诇讗 砖诪注转 诪讬谞讛 讻讜转讘讬谉 诪讙讬诇讛 诇转讬谞讜拽 诇讛转诇诪讚 讘讛 讗诪专 专讬砖 诇拽讬砖 诪砖讜诐 专讘讬 讬谞讗讬 讘讗诇祝 讘讬转

搂 The mishna relates: Queen Helene also fashioned a golden tablet on which the sota Torah portion was written. The Gemara comments: You learn from this that one may write a scroll that contains only several portions of the Torah, from which a child may be taught. The Sages disputed whether it is permitted to do so even for the purpose of education. Reish Lakish said in the name of Rabbi Yannai: There is no proof from this mishna, as the tablet prepared by Queen Helene consisted of the letters of the alefbeit, i.e., only the first letter of each word was written on the tablet, representing the word.

诪讬转讬讘讬 讻砖讛讜讗 讻讜转讘 专讜讗讛 讜讻讜转讘 诪讛 砖讻转讜讘 讘讟讘诇讗 讗讬诪讗 专讜讗讛 讜讻讜转讘 讻诪讛 砖讻转讜讘 讘讟讘诇讗

The Gemara raises an objection from the halakhot of sota: When the scribe writes the sota scroll, he looks and writes that which is written on the tablet. Apparently, the full text of the passage was written on the tablet. The Gemara rejects this: Emend the baraita and say: He looks and writes like that which is written on the tablet. The tablet aids the scribe in remembering the text that must be written.

诪讬转讬讘讬 讻砖讛讜讗 讻讜转讘 专讜讗讛 讜讻讜转讘 诪讛 砖讻转讜讘 讘讟讘诇讗 讜诪讛 讻转讜讘 讘讟讘诇讗 讗诐 砖讻讘 讗讬砖 讗讜转讱 [讜讗诐 诇讗 砖讻讘] 讗诐 砖讟讬转 讗诐 诇讗 砖讟讬转 讛转诐

The Gemara raises an objection from a different baraita: When he writes, he looks and writes that which is written on the tablet. And what is written on the tablet? If a man lay with you鈥nd if he did not lay with you; if you strayed鈥f you did not stray (see Numbers 5:19鈥20). Apparently, the full text of the passage was written on the tablet. The Gemara answers: There, it was written

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