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Today's Daf Yomi

June 19, 2021 | 讟壮 讘转诪讜讝 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 Fredda Cohen and Eric Nussbaum in memory of her beloved father, Mitchell Cohen, Michael ben Shraga Faivel haLevi, whose 27th yahrzeit falls on 16 Tammuz. He was kind, sweet and funny, and had a big open heart for klal Yisrael v'chol yoshvei tevel.

And for a refuah shleima for Pesha Etel bat Sarah.

  • 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 69

This is the daf for Shabbat. For Friday’s daf, click here.

Can one benefit from priestly garments? The gemara tries to find an answer to this question. Is it forbidden to wear priestly garments outside the Temple? If so, how did Shimon the Tzaddik wear them for his meeting with Alexander the Great when he convinced him to prevent the Cutim from destroying the Temple (Mount Gerizim Day)? In the book of Nehemiah it is said that they called on the name of the great God – what is the meaning of “the great”? How did the Jews manage to eliminate the evil instinct for idol worship? What was the problem when they sought to eliminate the evil instinct for forbidden sexual relationships? Is it possible to skip portions when reading the Torah? From the Prophets?

讜住讬驻讗 讗讬爪讟专讬讻讗 诇讬讛 驻讜砖讟讬谉 讜诪拽驻诇讬谉 讜诪谞讬讞讬谉 转讞转 专讗砖讬讛诐

That mishna鈥檚 teaching highlighting the prohibition to sleep in priestly vestments is needed for the latter clause of that mishna, which states: They remove their priestly vestments and fold them and place them under their heads. Since they are allowed to sleep on them, it must be emphasized that they may not sleep while wearing them.

驻讜砖讟讬谉 讜诪拽驻诇讬谉 讜诪谞讬讞讬谉 讗讜转谉 转讞转 专讗砖讬讛谉 砖诪注转 诪讬谞讛 讘讙讚讬 讻讛讜谞讛 谞讬转谞讜 诇讬讛谞讜转 讘讛谉 讗诪专 专讘 驻驻讗 诇讗 转讬诪讗 转讞转 专讗砖讬讛谉 讗诇讗 讗讬诪讗 讻谞讙讚 专讗砖讬讛谉 讗诪专 专讘 诪砖专砖讬讗 砖诪注转 诪讬谞讛 转驻讬诇讬谉 诪谉 讛爪讚 砖驻讬专 讚诪讬

The Gemara considers resolving the dilemma from the latter clause: They remove their priestly vestments and fold them and place them under their heads. The Gemara suggests: Learn from this that it is permitted to derive benefit from priestly vestments. Rav Pappa said: Do not say that the mishna means they may actually place the vestments under their heads as a pillow; rather, say that the mishna permits the vestments to be placed only next to their heads. Rav Mesharshiyya said: Given this understanding of that mishna, one can learn from here that one who places phylacteries to the side of his head when he sleeps has done well; there is no concern that he will turn over in his sleep and lie upon them.

讛讻讬 谞诪讬 诪住转讘专讗 讚讻谞讙讚 专讗砖讬讛谉 讚讗讬 住诇拽讗 讚注转讱 转讞转 专讗砖讬讛谉 讜转讬驻讜拽 诇讬 诪砖讜诐 讻诇讗讬诐 讚讛讗 讗讬讻讗 讗讘谞讟 讜谞讛讬 谞诪讬 讚谞讬转谞讜 诇讬讛谞讜转 讘讛谉 讛讗 诪转讛谞讬 诪讻诇讗讬诐

So too, it is reasonable to say that the mishna permits the vestments to be placed only next to their heads and not under their heads; as, if it could enter your mind to say that the mishna permits the vestments to be placed under their heads, and I would derive that it is prohibited due to the fact the priestly vestments contain a forbidden mixture of diverse kinds, as among them there is the belt, which is woven from a mixture of wool and linen. And even if it is assumed that it is permitted to derive benefit from priestly vestments, it would still be prohibited to lie upon them because by doing so the priests would be deriving benefit from a garment made of diverse kinds.

讛谞讬讞讗 诇诪讗谉 讚讗诪专 讗讘谞讟讜 砖诇 讻讛谉 讙讚讜诇 讝讛 讛讜讗 讗讘谞讟讜 砖诇 讻讛谉 讛讚讬讜讟 讗诇讗 诇诪讗谉 讚讗诪专 讗讘谞讟讜 砖诇 讻讛谉 讙讚讜诇 诇讗 讝讛 讛讜讗 讗讘谞讟讜 砖诇 讻讛谉 讛讚讬讜讟 诪讗讬 讗讬讻讗 诇诪讬诪专

The Gemara elaborates on the preceding argument: If one claims that the mishna permits priests to sleep upon their vestments, it works out well according to the one who said: The belt of the High Priest worn on Yom Kippur, which does not contain diverse kinds, is the same as the belt of a common priest. According to this view, the common priest鈥檚 belt does not contain diverse kinds, and therefore it may be permitted for a priest to sleep upon it. However, according to the one who said that the High Priest鈥檚 belt on Yom Kippur is not the same as the belt of a common priest, and that the belt of the common priest is made of diverse kinds, what is there to say? How could the mishna possibly permit priests to sleep upon their vestments?

讜讻讬 转讬诪讗 讻诇讗讬诐 讘诇讘讬砖讛 讜讛注诇讗讛 讛讜讗 讚讗住讜专 讘讛爪注讛 砖专讬 讜讛转谞讬讗 诇讗 讬注诇讛 注诇讬讱 讗讘诇 讗转讛 诪讜转专 诇讛爪讬注讜 转讞转讬讱 讗讘诇 讗诪专讜 讞讻诪讬诐 讗住讜专 诇注砖讜转 讻谉 砖诪讗 转讬讻专讱 谞讬诪讗 讗讞转 注诇 讘砖专讜

And if you say that with regard to the prohibition of diverse kinds only wearing or placing the garment upon oneself is prohibited, but spreading them out and lying upon them on is permitted, and as such it should be permitted for the priests to sleep upon their vestments, this is incorrect. As, wasn鈥檛 it taught in a baraita that the verse states: 鈥淣either shall there come upon you a garment of diverse kinds鈥(Leviticus 19:19), which implies: But you are permitted to spread it beneath you to lie upon. This is true according to Torah law, but the Sages said: It is prohibited to do so, lest a fiber wrap upon his flesh, which would lead to the transgression of the Torah prohibition.

讜讻讬 转讬诪讗 讚诪驻住讬拽 诇讬讛 诪讬讚讬 讘讬谞讬 讘讬谞讬 讜讛讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗诪专 专讘讬 诪砖讜诐 拽讛诇讗 拽讚讬砖讗 砖讘讬专讜砖诇讬诐 讗驻讬诇讜 注砖专 诪爪注讜转 讝讜 注诇 讙讘 讝讜 讜讻诇讗讬诐 转讞转讬讛谉 讗住讜专 诇讬砖谉 注诇讬讛谉 讗诇讗 诇讗讜 砖诪注 诪讬谞讛 讻谞讙讚 专讗砖讬讛谉 砖诪注 诪讬谞讛

And if you say that a priest could still avoid the prohibition of diverse kinds by placing a separation between himself and the belt containing diverse kinds, didn鈥檛 Rabbi Shimon ben Pazi say that RabbiYehoshua ben Levi said that Rabbi Yehuda HaNasi said in the name of the holy community in Jerusalem: Even if there are ten mattresses piled one atop the other and a garment of diverse kinds is placed underneath them all, it is prohibited to sleep upon them? This is because the rabbinic decree is applied equally to all cases irrespective of whether the original concern exists. Therefore, there can be no way for the priests to sleep upon the vestments without transgressing the prohibition of diverse kinds. Rather, must one not conclude from the preceding discussion that the mishna permits the vestments to be placed only next to their heads? The Gemara concludes: Learn from it that this is indeed so.

专讘 讗砖讬 讗诪专 诇注讜诇诐 转讞转 专讗砖讬讛谉 讜讛讗 拽讗 诪转讛谞讬 诪讻诇讗讬诐 讘讙讚讬 讻讛讜谞讛 拽砖讬谉 讛谉 讻讬 讛讗 讚讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘讬 讬讛讜砖注 讛讗讬 谞诪讟讗 讙诪讚讗 讚谞专砖 砖专讬讗

Rav Ashi said: Actually, the mishna may be understood as permitting the vestments to be placed under their heads. One should not object that by doing so the priests would be deriving benefit from a garment made of diverse kinds because priestly vestments, and specifically the belt, are stiff, and therefore the prohibition of diverse kinds does not apply to them. This is in accordance with that which Rav Huna, son of Rabbi Yehoshua, said: This stiff felt [namta], made of diverse kinds, that is produced in the city of Neresh, is permitted, since a stiff object does not wrap around the body to provide warmth, and therefore the person wearing is not considered to have derived benefit from it.

转讗 砖诪注 讘讙讚讬 讻讛讜谞讛 讛讬讜爪讗 讘讛谉 诇诪讚讬谞讛 讗住讜专 讜讘诪拽讚砖 讘讬谉 讘砖注转 注讘讜讚讛 讘讬谉 砖诇讗 讘砖注转 注讘讜讚讛 诪讜转专 诪驻谞讬 砖讘讙讚讬 讻讛讜谞讛 谞讬转谞讜 诇讬讛谞讜转 讘讛谉 砖诪注 诪讬谞讛

Since the mishna鈥檚 intention is uncertain, it cannot provide a clear proof for the dilemma of whether it is permitted to derive benefit from priestly vestments. The Gemara therefore suggests another proof: Come and hear an explicit baraita concerning this issue: With regard to priestly vestments, it is prohibited to go out to the country, i.e., outside the Temple, while wearing them, but in the Temple it is permitted for the priests to wear them, whether during the Temple service or not during the service, due to the fact that it is permitted to derive benefit from priestly vestments. Learn from this that it is indeed permitted.

讜讘诪讚讬谞讛 诇讗 讜讛转谞讬讗 讘注砖专讬诐 讜讞诪砖讛 [讘讟讘转] 讬讜诐 讛专 讙专讝讬诐 [讛讜讗] 讚诇讗 诇诪住驻讚

搂 The baraita taught that the priestly vestments may not be worn outside the Temple. The Gemara challenges this: Is it really not permitted to wear priestly vestments in the country? Wasn鈥檛 it taught in another baraita, in Megillat Ta鈥檃nit: The twenty-fifth of Tevet is known as the day of Mount Gerizim, which was established as a joyful day, and therefore eulogizing is not permitted.

讬讜诐 砖讘拽砖讜 讻讜转讬讬诐 讗转 讘讬转 讗诇讛讬谞讜 诪讗诇讻住谞讚专讜住 诪讜拽讚讜谉 诇讛讞专讬讘讜 讜谞转谞讜 诇讛诐 讘讗讜 讜讛讜讚讬注讜 讗转 砖诪注讜谉 讛爪讚讬拽 诪讛 注砖讛 诇讘砖 讘讙讚讬 讻讛讜谞讛 讜谞转注讟祝 讘讘讙讚讬 讻讛讜谞讛 讜诪讬拽讬专讬 讬砖专讗诇 注诪讜 讜讗讘讜拽讜转 砖诇 讗讜专 讘讬讚讬讛谉 讜讻诇 讛诇讬诇讛 讛诇诇讜 讛讜诇讻讬诐 诪爪讚 讝讛 讜讛诇诇讜 讛讜诇讻讬诐 诪爪讚 讝讛 注讚 砖注诇讛 注诪讜讚 讛砖讞专

What occurred on that date? It was on that day that the Samaritans [kutim] requested the House of our Lord from Alexander the Macedonian in order to destroy it, and he gave it to them, i.e., he gave them permission to destroy it. People came and informed the High Priest, Shimon HaTzaddik, of what had transpired. What did he do? He donned the priestly vestments and wrapped himself in the priestly vestments. And the nobles of the Jewish People were with him, with torches of fire in their hands. And all that night, these, the representatives of the Jewish people, approached from this side, and those, the armies of Alexander and the Samaritans, approached from that side, until dawn, when they finally saw one another.

讻讬讜谉 砖注诇讛 注诪讜讚 讛砖讞专 讗诪专 诇讛诐 诪讬 讛诇诇讜 讗诪专讜 诇讜 讬讛讜讚讬诐 砖诪专讚讜 讘讱 讻讬讜谉 砖讛讙讬注 诇讗谞讟讬驻讟专住 讝专讞讛 讞诪讛 讜驻讙注讜 讝讛 讘讝讛 讻讬讜谉 砖专讗讛 诇砖诪注讜谉 讛爪讚讬拽 讬专讚 诪诪专讻讘转讜 讜讛砖转讞讜讛 诇驻谞讬讜 讗诪专讜 诇讜 诪诇讱 讙讚讜诇 讻诪讜转讱 讬砖转讞讜讛 诇讬讛讜讚讬 讝讛 讗诪专 诇讛诐 讚诪讜转 讚讬讜拽谞讜 砖诇 讝讛 诪谞爪讞转 诇驻谞讬 讘讘讬转 诪诇讞诪转讬

When dawn arrived, Alexander said to the Samaritans: Who are these people coming to meet us? They said to him: These are the Jews who rebelled against you. When he reached Antipatris, the sun shone and the two camps met each other. When Alexander saw Shimon HaTzaddik, he descended from his chariot and bowed before him. His escorts said to him: Should an important king such as you bow to this Jew? He said to them: I do so because the image of this man鈥檚 face is victorious before me on my battlefields, i.e., when I fight I see his image going before me as a sign of victory, and therefore I know that he has supreme sanctity.

讗诪专 诇讛诐 诇诪讛 讘讗转诐 讗诪专讜 讗驻砖专 讘讬转 砖诪转驻诇诇讬诐 讘讜 注诇讬讱 讜注诇 诪诇讻讜转讱 砖诇讗 转讞专讘 讬转注讜讱 讙讜讬诐 诇讛讞专讬讘讜 讗诪专 诇讛诐 诪讬 讛诇诇讜 讗诪专讜 诇讜 讻讜转讬讬诐 讛诇诇讜 砖注讜诪讚讬诐 诇驻谞讬讱 讗诪专 诇讛诐 讛专讬 讛诐 诪住讜专讬谉 讘讬讚讬讻诐

He said to the representatives of the Jewish people: Why have you come? They said to him: Is it possible that the Temple, the house in which we pray for you and for your kingdom not to be destroyed, gentiles will try to mislead you into destroying it, and we would remain silent and not tell you? He said to them: Who are these people who want to destroy it? The Jews said to him: They are these Samaritans who stand before you. He said to them: If so, they are delivered into your hands to deal with them as you please.

诪讬讚 谞拽讘讜诐 讘注拽讘讬讛诐 讜转诇讗讜诐 讘讝谞讘讬 住讜住讬讛诐 讜讛讬讜 诪讙专专讬谉 讗讜转谉 注诇 讛拽讜爪讬诐 讜注诇 讛讘专拽谞讬诐 注讚 砖讛讙讬注讜 诇讛专 讙专讬讝讬诐 讻讬讜谉 砖讛讙讬注讜 诇讛专 讙专讬讝讬诐 讞专砖讜讛讜 讜讝专注讜讛讜 讻专砖讬谞讬谉 讻讚专讱 砖讘拽砖讜 诇注砖讜转 诇讘讬转 讗诇讛讬谞讜 讜讗讜转讜 讛讬讜诐 注砖讗讜讛讜 讬讜诐 讟讜讘

Immediately, they stabbed the Samaritans in their heels and hung them from their horses鈥 tails and continued to drag them over the thorns and thistles until they reached Mount Gerizim. When they arrived at Mount Gerizim, where the Samaritans had their temple, they plowed it over and seeded the area with leeks, a symbol of total destruction. This was just as they had sought to do to the House of our Lord. And they made that day a festival to celebrate the salvation of the Temple and the defeat of the Samaritans.

讗讬 讘注讬转 讗讬诪讗 专讗讜讬讬谉 诇讘讙讚讬 讻讛讜谞讛 讜讗讬 讘注讬转 讗讬诪讗 注转 诇注砖讜转 诇讛壮 讛驻专讜 转讜专转讱

It is apparent from the baraita that Shimon HaTzaddik wore the priestly vestments even outside the Temple. This would seem to be in contravention of the ruling of the other baraita prohibiting this. The Gemara resolves the contradiction: If you wish, say Shimon HaTzaddik did not wear a set of genuine, sanctified priestly vestments; rather, he wore garments that were fitting to be priestly vestments in that they were made of the same material and design. And if you wish, say instead that he indeed wore a set of genuine priestly vestments, but in times of great need, such as when one seeks to prevent the destruction of the Temple, it is permitted to violate the halakha, as indicated by the verse: 鈥淚t is time to act for the Lord, they have nullified your Torah鈥 (Psalms 119:126).

讞讝谉 讛讻谞住转 谞讜讟诇 住驻专 转讜专讛 砖诪注 诪讬谞讛 讞讜诇拽讬谉 讻讘讜讚 诇转诇诪讬讚 讘诪拽讜诐 讛专讘 讗诪专 讗讘讬讬 讻讜诇讛 诪砖讜诐 讻讘讜讚讜 讚讻讛谉 讙讚讜诇 讛讬讗

搂 It was taught in the mishna: The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue, who gives it to the deputy High Priest, who gives it to the High Priest. The Gemara suggests: Learn from here that honor may be given to a student in the presence of the teacher. Although the High Priest is considered everyone鈥檚 teacher and master, honor was nevertheless extended to other individuals without fear of impugning the High Priest鈥檚 honor. Abaye said: A proof may not be adduced from here because the entire process is for the honor of the High Priest. The passing of the Torah scroll to people of increasing importance demonstrates that the High Priest is considered the most important of all those present.

讜讻讛谉 讙讚讜诇 注讜诪讚 诪讻诇诇 砖讛讜讗 讬讜砖讘 讜讛讗 讗谞谉 转谞谉

搂 It was further taught in the mishna: The High Priest stands and receives the scroll from the Deputy. By inference, until that point he had been sitting. But didn鈥檛 we learn in a mishna:

讗讬谉 讬砖讬讘讛 讘注讝专讛 讗诇讗 诇诪诇讻讬 讘讬转 讚讜讚 讘诇讘讚 砖谞讗诪专 讜讬讘讗 讛诪诇讱 讚讜讚 讜讬砖讘 诇驻谞讬 讛壮 讻讚讗诪专 专讘 讞住讚讗 讘注讝专转 谞砖讬诐 讛讻讗 谞诪讬 讘注讝专转 谞砖讬诐

Sitting in the Temple courtyard is permitted only for kings of the House of David, as it is stated: 鈥淭hen King David went in and sat before the Lord鈥 (I Chronicles 17:16)? How, then, could the High Priest have been sitting? The Gemara explains: As Rav 岣sda said in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but in the women鈥檚 courtyard. Here, too, the reading was in the women鈥檚 courtyard, where it is permitted to sit.

讜讛讬讻讗 讗讬转诪专 讚专讘 讞住讚讗 讗讛讗 诪讬转讬讘讬 讚转谞讬讗 讛讬讻谉 拽讜专讬谉 讘讜 讘注讝专讛 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 讘讛专 讛讘讬转 砖谞讗诪专 讜讬拽专讗 讘讜 诇驻谞讬 讛专讞讜讘 讗砖专 诇驻谞讬 砖注专 讛诪讬诐 讜讗诪专 专讘 讞住讚讗 讘注讝专转 谞砖讬诐

搂 The Gemara clarifies: And where was this statement of Rav 岣sda originally stated? It was stated in relation to the following: The Sages raised an objection based on that which was taught in a baraita: Where did they read the Torah scroll in fulfillment of the mitzva of assembly, in which the Torah is publicly read on the Sukkot following the Sabbatical Year? It was read in the Temple courtyard. Rabbi Eliezer ben Ya鈥檃kov says: It is read on the Temple Mount, as it is stated concerning the public reading performed by Ezra: 鈥淎nd he read from it before the wide road that was before the Gate of the Water鈥 (Nehemiah 8:3). And Rav 岣sda said: The courtyard referred to by the first tanna is the women鈥檚 courtyard.

讜讬讘专讱 注讝专讗 讗转 讛壮 讛讗诇讛讬诐 讛讙讚讜诇 诪讗讬 讙讚讜诇 讗诪专 专讘 讬讜住祝 讗诪专 专讘 砖讙讚诇讜 讘砖诐 讛诪驻讜专砖 专讘 讙讬讚诇 讗诪专 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 诪谉 讛注讜诇诐 讜注讚 讛注讜诇诐

Apropos the verse in Nehemiah, the Gemara interprets an adjacent verse homiletically. It is stated: 鈥淎nd Ezra blessed the Lord, the great God鈥 (Nehemiah 8:6). The Gemara asks: What is the meaning of 鈥済reat鈥 here? Rav Yosef said that Rav said: It means that he ascribed greatness to Him by enunciating God鈥檚 explicit name. Rav Giddel said: He established that one should say at the conclusion of every blessing: 鈥淏lessed be the Lord, God of Israel, from eternity to eternity鈥 (I Chronicles 16:36).

讗诪专 诇讬讛 讗讘讬讬 诇专讘 讚讬诪讬 讜讚讬诇诪讗 砖讙讬讚诇讜 讘砖诐 讛诪驻讜专砖 讗诪专 诇讬讛 讗讬谉 讗讜诪专讬诐 砖诐 讛诪驻讜专砖 讘讙讘讜诇讬诐

Abaye said to Rav Dimi: Why does Rav Giddel interpret it this way? Perhaps the meaning of 鈥済reat鈥 is that he ascribed greatness to Him by enunciating God鈥檚 explicit name? Rav Dimi said to him: The explicit name may not be enunciated in the provinces, i.e., outside the Temple courtyard.

讜诇讗 讜讛讻转讬讘 讜讬注诪讜讚 注讝专讗 讛住讜驻专 注诇 诪讙讚诇 注抓 讗砖专 注砖讜 诇讚讘专 讜讗诪专 专讘 讙讬讚诇 砖讙讚诇讜 讘砖诐 讛诪驻讜专砖 讛讜专讗转 砖注讛 讛讬转讛

The Gemara asks: And is this really not permitted? Isn鈥檛 it written: 鈥淎nd Ezra the Scribe stood upon a pulpit of wood, which they had made for the purpose… and Ezra blessed the Lord, the great God鈥 (Nehemiah 8:4-6); and Rav Giddel said: 鈥淕reat鈥 in this verse means that he ascribed greatness to Him by enunciating God鈥檚 explicit name. Since this event took place outside the Temple (see Nehemiah 8:3), it suggests that God鈥檚 explicit name may indeed be enunciated outside the Temple. The Gemara answers: That cannot be proven from here because the permission to use God鈥檚 explicit name in that context was a provisional edict issued in exigent circumstances, since the people had uniquely come together in a prayerful commitment to God.

讜讬爪注拽讜 讗诇 讛壮 讗诇讛讬诐 讘拽讜诇 讙讚讜诇 诪讗讬 讗诪讜专 讗诪专 专讘 讜讗讬转讬诪讗 专讘讬 讬讜讞谞谉 讘讬讬讗 讘讬讬讗 讛讬讬谞讜 讛讗讬 讚讗讞专讘讬讛 诇诪拽讚砖讗 讜拽诇讬讛 诇讛讬讻诇讬讛 讜拽讟诇讬谞讛讜 诇讻讜诇讛讜 爪讚讬拽讬 讜讗讙诇讬谞讛讜 诇讬砖专讗诇 诪讗专注讛讜谉 讜注讚讬讬谉 诪专拽讚 讘讬谞谉 讻诇讜诐 讬讛讘转讬讛 诇谉 讗诇讗 诇拽讘讜诇讬 讘讬讛 讗讙专讗 诇讗 讗讬讛讜 讘注讬谞谉 讜诇讗 讗讙专讬讛 讘注讬谞谉

The Gemara recounts the event described in the verses: The verse states: And they cried with a loud voice to the Lord their God (Nehemiah 9:4). What was said? Rav said, and some say it was Rabbi Yo岣nan who said: Woe, woe. It is this, i.e., the evil inclination for idol worship, that destroyed the Temple, and burned its Sanctuary, and murdered all the righteous ones, and caused the Jewish people to be exiled from their land. And it still dances among us, i.e., it still affects us. Didn鈥檛 You gave it to us for solely for the purpose of our receiving reward for overcoming it. We do not want it, and we do not want its reward. We are prepared to forgo the potential rewards for overcoming the evil inclination as long as it departs from us.

谞驻诇 诇讛讜 驻讬转拽讗 诪专拽讬注讗 讚讛讜讛 讻转讘 讘讛 讗诪转

In response to their prayer a note fell to them from the heavens upon which was written: Truth, indicating that God accepted their request.

讗诪专 专讘 讞谞讬谞讗 砖诪注 诪讬谞讛 讞讜转诪讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讗诪转

The Gemara makes a parenthetical observation. Rav 岣nina said: Learn from this that the seal of the Holy One, Blessed be He, is truth.

讗讜转讬讘讜 讘转注谞讬转讗 转诇转讗 讬讜诪讬谉 讜转诇转讗 诇讬诇讜讗转讗 诪住专讜讛讜 谞讬讛诇讬讛讜 谞驻拽 讗转讗 讻讬 讙讜专讬讗 讚谞讜专讗 诪讘讬转 拽讚砖讬 讛拽讚砖讬诐 讗诪专 诇讛讜 谞讘讬讗 诇讬砖专讗诇 讛讬讬谞讜 讬爪专讗 讚注讘讜讚讛 讝专讛 砖谞讗诪专 讜讬讗诪专 讝讗转 讛专砖注讛

In response to the indication of divine acceptance, they observed a fast for three days and three nights, and He delivered the evil inclination to them. A form of a fiery lion cub came forth from the chamber of the Holy of Holies. Zechariah the prophet said to the Jewish people: This is the evil inclination for idol worship, as it is stated in the verse that refers to this event: 鈥淎nd he said: This is the evil one鈥 (Zechariah 5:8). The use of the word 鈥渢his鈥 indicates that the evil inclination was perceived in a physical form.

讘讛讚讬 讚转驻住讜讛 诇讬讛 讗砖转诪讬讟 讘讬谞讬转讗 诪诪讝讬讬讗 讜专诪讗 拽诇讗 讜讗讝诇 拽诇讬讛 讗专讘注 诪讗讛 驻专住讬 讗诪专讜 讛讬讻讬 谞注讘讬讚 讚讬诇诪讗 讞住 讜砖诇讜诐 诪专讞诪讬 注诇讬讛 诪谉 砖诪讬讗 讗诪专 诇讛讜 谞讘讬讗 砖讚讬讜讛讜 讘讚讜讚讗 讚讗讘专讗 讜讞驻讬讜讛讜 诇驻讜诪讬讛 讘讗讘专讗 讚讗讘专讗 诪砖讗讘 砖讗讬讘 拽诇讗 砖谞讗诪专 讜讬讗诪专 讝讗转 讛专砖注讛 讜讬砖诇讱 讗讜转讛 讗诇 转讜讱 讛讗讬驻讛 讜讬砖诇讱 讗转 讗讘谉 讛注讜驻专转 讗诇 驻讬讛

When they caught hold of it one of its hairs fell, and it let out a shriek of pain that was heard for four hundred parasangs. They said: What should we do to kill it? Perhaps, Heaven forfend, they will have mercy upon him from Heaven, since it cries out so much. The prophet said to them: Throw it into a container made of lead and seal the opening with lead, since lead absorbs sound. As it is stated: 鈥淎nd he said: This is the evil one. And he cast it down into the midst of the measure, and he cast a stone of lead upon its opening鈥 (Zechariah 5:8). They followed this advice and were freed of the evil inclination for idol worship.

讗诪专讜 讛讜讗讬诇 讜注转 专爪讜谉 讛讜讗 谞讘注讬 专讞诪讬 讗讬爪专讗 讚注讘讬专讛 讘注讜 专讞诪讬 讜讗诪住专 讘讬讚讬讬讛讜

When they saw that the evil inclination for idol worship was delivered into their hands as they requested, the Sages said: Since it is an auspicious time, let us pray also concerning the evil inclination for sin in the area of sexual relationships. They prayed, and it was also delivered into their hands.

讗诪专 诇讛讜 讞讝讜 讚讗讬 拽讟诇讬转讜 诇讬讛 诇讛讛讜讗 讻诇讬讗 注诇诪讗 讞讘砖讜讛讜 转诇转讗 讬讜诪讬 讜讘注讜 讘讬注转讗 讘转 讬讜诪讗 讘讻诇 讗专抓 讬砖专讗诇 讜诇讗 讗砖转讻讞 讗诪专讬 讛讬讻讬 谞注讘讬讚 谞拽讟诇讬讛 讻诇讬讗 注诇诪讗 谞讬讘注讬 专讞诪讬 讗驻诇讙讗 驻诇讙讗 讘专拽讬注讗 诇讗 讬讛讘讬 讻讞诇讬谞讛讜 诇注讬谞讬讛 讜砖讘拽讜讛讜 讜讗讛谞讬 讚诇讗 诪讬讙专讬 讘讬讛 诇讗讬谞讬砖 讘拽专讬讘转讛

Zechariah the prophet said to them: See and understand that if you kill this evil inclination the world will be destroyed because as a result there will also no longer be any desire to procreate. They followed his warning, and instead of killing the evil inclination they imprisoned it for three days. At that time, people searched for a fresh egg throughout all of Eretz Yisrael and could not find one. Since the inclination to reproduce was quashed, the chickens stopped laying eggs. They said: What should we do? If we kill it, the world will be destroyed. If we pray for half, i.e., that only half its power be annulled, nothing will be achieved because Heaven does not grant half gifts, only whole gifts. What did they do? They gouged out its eyes, effectively limiting its power, and set it free. And this was effective to the extent that a person is no longer aroused to commit incest with his close relatives.

讘诪注专讘讗 诪转谞讜 讛讻讬 专讘 讙讬讚诇 讗诪专 讙讚讜诇 砖讙讚诇讜 讘砖诐 讛诪驻讜专砖 讜专讘 诪转谞讗 讗诪专 讛讗诇 讛讙讚讜诇 讛讙讘讜专 讜讛谞讜专讗

The Gemara returns to its discussion of the verse in Nehemiah cited above: In the West, i.e., Eretz Yisrael, they taught the debate concerning the verse 鈥渢he Lord, the great God鈥 as follows: Rav Giddel said: 鈥淕reat鈥 means that he ascribed greatness to Him by enunciating God鈥檚 explicit name. And Rav Mattana said: They reinserted the following appellations of God into their prayers: 鈥淭he great, the mighty, and the awesome God鈥 (Nehemiah 9:32).

讜讛讗 讚专讘 诪转谞讗 诪讟讬讬讗 诇讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诇诪讛 谞拽专讗 砖诪谉 讗谞砖讬 讻谞住转 讛讙讚讜诇讛 砖讛讞讝讬专讜 注讟专讛 诇讬讜砖谞讛 讗转讗 诪砖讛 讗诪专 讛讗诇 讛讙讚讜诇 讛讙讘讜专 讜讛谞讜专讗 讗转讗 讬专诪讬讛 讜讗诪专 讙讜讬诐 诪拽专拽专讬谉 讘讛讬讻诇讜 讗讬讛 谞讜专讗讜转讬讜 诇讗 讗诪专 谞讜专讗 讗转讗 讚谞讬讗诇 讗诪专 讙讜讬诐 诪砖转注讘讚讬诐 讘讘谞讬讜 讗讬讛 讙讘讜专讜转讬讜 诇讗 讗诪专 讙讘讜专

The Gemara comments: This interpretation that Rav Mattana said leans to, i.e., is consonant with, the exposition of RabbiYehoshua ben Levi. As Rabbi Yehoshua ben Levi said: Why are the Sages of those generations called the members of the Great Assembly? It is because they returned the crown of the Holy One, Blessed be He, to its former glory. How so? Moses came and said in his prayer: 鈥淭he great, the mighty, and the awesomeGod鈥 (Deuteronomy 10:17). Jeremiah the prophet came and said: Gentiles, i.e., the minions of Nebuchadnezzar, are carousing in His sanctuary; where is His awesomeness? Therefore, he did not say awesome in his prayer: 鈥淭he great God, the mighty Lord of Hosts, is His name鈥 (Jeremiah 32:18). Daniel came and said: Gentiles are enslaving His children; where is His might? Therefore he did not say mighty in his prayer: 鈥淭he great and awesome God鈥 (Daniel 9:4).

讗转讜 讗讬谞讛讜 讜讗诪专讜 讗讚专讘讛 讝讜 讛讬讗 讙讘讜专转 讙讘讜专转讜 砖讻讜讘砖 讗转 讬爪专讜 砖谞讜转谉 讗专讱 讗驻讬诐 诇专砖注讬诐 讜讗诇讜 讛谉 谞讜专讗讜转讬讜 砖讗诇诪诇讗 诪讜专讗讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讛讬讗讱 讗讜诪讛 讗讞转 讬讻讜诇讛 诇讛转拽讬讬诐 讘讬谉 讛讗讜诪讜转

The members of the Great Assembly came and said: On the contrary, this is the might of His might, i.e., this is the fullest expression of it, that He conquers His inclination in that He exercises patience toward the wicked. God鈥檚 anger is flared by the gentile nations鈥 enslavement of His people, yet He expresses tremendous might by suppressing His anger and holding back from punishing them immediately. Therefore, it is still appropriate to refer to God as mighty. And these acts also express His awesomeness: Were it not for the awesomeness of the Holy One, Blessed be He, how could one people, i.e., the Jewish people, who are alone and hated by the gentile nations, survive among the nations?

讜专讘谞谉 讛讬讻讬 注讘讚讬 讛讻讬 讜注拽专讬 转拽谞转讗 讚转拽讬谉 诪砖讛 讗诪专 专讘讬 讗诇注讝专 诪转讜讱 砖讬讜讚注讬谉 讘讛拽讚讜砖 讘专讜讱 讛讜讗 砖讗诪转讬 讛讜讗 诇驻讬讻讱 诇讗 讻讬讝讘讜 讘讜

The Gemara asks: And the Rabbis, i.e., Jeremiah and Daniel, how could they do this and uproot an ordinance instituted by Moses, the greatest teacher, who instituted the mention of these attributes in prayer? Rabbi Elazar said: They did so because they knew of the Holy One Blessed be He, that He is truthful and hates a lie. Consequently, they did not speak falsely about Him. Since they did not perceive His attributes of might and awesomeness, they did not refer to them; therefore, they cannot be criticized for doing so.

讜拽讜专讗 讗讞专讬 诪讜转 讜讗讱 讘注砖讜专 讜专诪讬谞讛讬 诪讚诇讙讬谉 讘谞讘讬讗 讜讗讬谉 诪讚诇讙讬谉 讘转讜专讛

搂 It was taught in the mishna: And he reads from the scroll the Torah portion beginning with the verse: 鈥淎fter the death鈥 (Leviticus 16:1), and the portion beginning with the verse: 鈥淏ut on the tenth鈥 (Leviticus 23:26). Although both of these portions appear in the book of Leviticus, they are not adjacent to one another. Perforce, the High Priest skipped the sections in between the two portions. The Gemara raises a contradiction: It is taught in a mishna in tractate Megilla: One may skip sections when reading the haftara in the Prophets, but one may not skip sections when reading in the Torah.

诇讗 拽砖讬讗 讻讗谉 讘讻讚讬 砖讬驻住讬拽 讛转讜专讙诪谉 讻讗谉 讘讻讚讬 砖诇讗 讬驻住讬拽 讛转讜专讙诪谉

The Gemara answers: This is not difficult: There, in the mishna in tractate Megilla that teaches that one may not skip, the intention is that one should not skip if the sections are so far apart from one another that the delay caused by doing so will be of such length that the translator who recites the Aramaic translation will conclude his translation before the next section is reached. In that case, the community would have to remain in silence while waiting for the next section to be reached, which is considered disrespectful of the community鈥檚 honor. Here, in the case of the mishna, where it is permitted to skip, the delay caused is of such short length that the translator will still not conclude his translation before the new section is reached.

讜讛讗 注诇讛 拽转谞讬 诪讚诇讙讬谉 讘谞讘讬讗 讜讗讬谉 诪讚诇讙讬谉 讘转讜专讛 讜注讚 讻诪讛 诪讚诇讙 讘讻讚讬 砖诇讗 讬驻住讬拽 讛转讜专讙诪谉 讛讗 讘转讜专讛 讻诇诇 讻诇诇 诇讗

The Gemara challenges this resolution: But it was taught concerning this statement in the continuation of that mishna: One may skip sections when reading in the Prophets, and one may not skip sections when reading in the Torah. And how much may one skip? One may skip when the section skipped is of such short length that when the furling of the scroll is completed the translator will still not have concluded his translation. The baraita implies that the qualification for the length of the section that may be skipped applies only to reading the Prophets, but when reading the Torah, one may not skip at all. The Gemara鈥檚 resolution is therefore refuted.

讗诪专 讗讘讬讬 诇讗 拽砖讬讗 讻讗谉 讘注谞讬谉 讗讞讚 讻讗谉 讘砖谞讬 注谞讬谞讬谉

The Gemara offers a different resolution. Abaye said: This is not difficult. Here, in the case of the mishna here, where it is permitted to skip, it is referring to when both sections pertain to a single topic, and therefore the listeners will be unaware that sections were skipped. There, in the mishna in tractate Megilla, which teaches that one may not skip, it is referring to when the two sections pertain to two different topics.

讜讛转谞讬讗 诪讚诇讙讬谉 讘转讜专讛 讘注谞讬谉 讗讞讚 讜讘谞讘讬讗 讘砖谞讬 注谞讬谞讬谉 讻讗谉 讜讻讗谉 讘讻讚讬 砖诇讗 讬驻住讬拽 讛转讜专讙诪谉 讜讗讬谉 诪讚诇讙讬谉 诪谞讘讬讗 诇谞讘讬讗 讜讘谞讘讬讗 砖诇 砖谞讬诐 注砖专 诪讚诇讙讬谉

As it was taught in a baraita: One may skip sections when reading in the Torah when both sections read pertain to one topic, and in the Prophets one may skip from one section to another even if they pertain to two different topics. Both here and there, one may skip only when the section skipped is of such short length that when furling is completed the translator will still not have concluded his translation. But one may not skip from one book of the Prophets to another book of the Prophets even if both pertain to the same topic, and even if the gap between them is short. However, among the books of the Twelve Prophets one may skip, as the twelve are considered one book for these purposes.

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 Fredda Cohen and Eric Nussbaum in memory of her beloved father, Mitchell Cohen, Michael ben Shraga Faivel haLevi, whose 27th yahrzeit falls on 16 Tammuz. He was kind, sweet and funny, and had a big open heart for klal Yisrael v'chol yoshvei tevel.

And for a refuah shleima for Pesha Etel bat Sarah.

  • 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.

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Yoma 64 – 70 – Daf Yomi: One Week at a Time

As we continue learning about the service of Yom Kippur in the Temple, this week we will learn about the...

Yoma 69

The William Davidson Talmud | Powered by Sefaria

Yoma 69

讜住讬驻讗 讗讬爪讟专讬讻讗 诇讬讛 驻讜砖讟讬谉 讜诪拽驻诇讬谉 讜诪谞讬讞讬谉 转讞转 专讗砖讬讛诐

That mishna鈥檚 teaching highlighting the prohibition to sleep in priestly vestments is needed for the latter clause of that mishna, which states: They remove their priestly vestments and fold them and place them under their heads. Since they are allowed to sleep on them, it must be emphasized that they may not sleep while wearing them.

驻讜砖讟讬谉 讜诪拽驻诇讬谉 讜诪谞讬讞讬谉 讗讜转谉 转讞转 专讗砖讬讛谉 砖诪注转 诪讬谞讛 讘讙讚讬 讻讛讜谞讛 谞讬转谞讜 诇讬讛谞讜转 讘讛谉 讗诪专 专讘 驻驻讗 诇讗 转讬诪讗 转讞转 专讗砖讬讛谉 讗诇讗 讗讬诪讗 讻谞讙讚 专讗砖讬讛谉 讗诪专 专讘 诪砖专砖讬讗 砖诪注转 诪讬谞讛 转驻讬诇讬谉 诪谉 讛爪讚 砖驻讬专 讚诪讬

The Gemara considers resolving the dilemma from the latter clause: They remove their priestly vestments and fold them and place them under their heads. The Gemara suggests: Learn from this that it is permitted to derive benefit from priestly vestments. Rav Pappa said: Do not say that the mishna means they may actually place the vestments under their heads as a pillow; rather, say that the mishna permits the vestments to be placed only next to their heads. Rav Mesharshiyya said: Given this understanding of that mishna, one can learn from here that one who places phylacteries to the side of his head when he sleeps has done well; there is no concern that he will turn over in his sleep and lie upon them.

讛讻讬 谞诪讬 诪住转讘专讗 讚讻谞讙讚 专讗砖讬讛谉 讚讗讬 住诇拽讗 讚注转讱 转讞转 专讗砖讬讛谉 讜转讬驻讜拽 诇讬 诪砖讜诐 讻诇讗讬诐 讚讛讗 讗讬讻讗 讗讘谞讟 讜谞讛讬 谞诪讬 讚谞讬转谞讜 诇讬讛谞讜转 讘讛谉 讛讗 诪转讛谞讬 诪讻诇讗讬诐

So too, it is reasonable to say that the mishna permits the vestments to be placed only next to their heads and not under their heads; as, if it could enter your mind to say that the mishna permits the vestments to be placed under their heads, and I would derive that it is prohibited due to the fact the priestly vestments contain a forbidden mixture of diverse kinds, as among them there is the belt, which is woven from a mixture of wool and linen. And even if it is assumed that it is permitted to derive benefit from priestly vestments, it would still be prohibited to lie upon them because by doing so the priests would be deriving benefit from a garment made of diverse kinds.

讛谞讬讞讗 诇诪讗谉 讚讗诪专 讗讘谞讟讜 砖诇 讻讛谉 讙讚讜诇 讝讛 讛讜讗 讗讘谞讟讜 砖诇 讻讛谉 讛讚讬讜讟 讗诇讗 诇诪讗谉 讚讗诪专 讗讘谞讟讜 砖诇 讻讛谉 讙讚讜诇 诇讗 讝讛 讛讜讗 讗讘谞讟讜 砖诇 讻讛谉 讛讚讬讜讟 诪讗讬 讗讬讻讗 诇诪讬诪专

The Gemara elaborates on the preceding argument: If one claims that the mishna permits priests to sleep upon their vestments, it works out well according to the one who said: The belt of the High Priest worn on Yom Kippur, which does not contain diverse kinds, is the same as the belt of a common priest. According to this view, the common priest鈥檚 belt does not contain diverse kinds, and therefore it may be permitted for a priest to sleep upon it. However, according to the one who said that the High Priest鈥檚 belt on Yom Kippur is not the same as the belt of a common priest, and that the belt of the common priest is made of diverse kinds, what is there to say? How could the mishna possibly permit priests to sleep upon their vestments?

讜讻讬 转讬诪讗 讻诇讗讬诐 讘诇讘讬砖讛 讜讛注诇讗讛 讛讜讗 讚讗住讜专 讘讛爪注讛 砖专讬 讜讛转谞讬讗 诇讗 讬注诇讛 注诇讬讱 讗讘诇 讗转讛 诪讜转专 诇讛爪讬注讜 转讞转讬讱 讗讘诇 讗诪专讜 讞讻诪讬诐 讗住讜专 诇注砖讜转 讻谉 砖诪讗 转讬讻专讱 谞讬诪讗 讗讞转 注诇 讘砖专讜

And if you say that with regard to the prohibition of diverse kinds only wearing or placing the garment upon oneself is prohibited, but spreading them out and lying upon them on is permitted, and as such it should be permitted for the priests to sleep upon their vestments, this is incorrect. As, wasn鈥檛 it taught in a baraita that the verse states: 鈥淣either shall there come upon you a garment of diverse kinds鈥(Leviticus 19:19), which implies: But you are permitted to spread it beneath you to lie upon. This is true according to Torah law, but the Sages said: It is prohibited to do so, lest a fiber wrap upon his flesh, which would lead to the transgression of the Torah prohibition.

讜讻讬 转讬诪讗 讚诪驻住讬拽 诇讬讛 诪讬讚讬 讘讬谞讬 讘讬谞讬 讜讛讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗诪专 专讘讬 诪砖讜诐 拽讛诇讗 拽讚讬砖讗 砖讘讬专讜砖诇讬诐 讗驻讬诇讜 注砖专 诪爪注讜转 讝讜 注诇 讙讘 讝讜 讜讻诇讗讬诐 转讞转讬讛谉 讗住讜专 诇讬砖谉 注诇讬讛谉 讗诇讗 诇讗讜 砖诪注 诪讬谞讛 讻谞讙讚 专讗砖讬讛谉 砖诪注 诪讬谞讛

And if you say that a priest could still avoid the prohibition of diverse kinds by placing a separation between himself and the belt containing diverse kinds, didn鈥檛 Rabbi Shimon ben Pazi say that RabbiYehoshua ben Levi said that Rabbi Yehuda HaNasi said in the name of the holy community in Jerusalem: Even if there are ten mattresses piled one atop the other and a garment of diverse kinds is placed underneath them all, it is prohibited to sleep upon them? This is because the rabbinic decree is applied equally to all cases irrespective of whether the original concern exists. Therefore, there can be no way for the priests to sleep upon the vestments without transgressing the prohibition of diverse kinds. Rather, must one not conclude from the preceding discussion that the mishna permits the vestments to be placed only next to their heads? The Gemara concludes: Learn from it that this is indeed so.

专讘 讗砖讬 讗诪专 诇注讜诇诐 转讞转 专讗砖讬讛谉 讜讛讗 拽讗 诪转讛谞讬 诪讻诇讗讬诐 讘讙讚讬 讻讛讜谞讛 拽砖讬谉 讛谉 讻讬 讛讗 讚讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘讬 讬讛讜砖注 讛讗讬 谞诪讟讗 讙诪讚讗 讚谞专砖 砖专讬讗

Rav Ashi said: Actually, the mishna may be understood as permitting the vestments to be placed under their heads. One should not object that by doing so the priests would be deriving benefit from a garment made of diverse kinds because priestly vestments, and specifically the belt, are stiff, and therefore the prohibition of diverse kinds does not apply to them. This is in accordance with that which Rav Huna, son of Rabbi Yehoshua, said: This stiff felt [namta], made of diverse kinds, that is produced in the city of Neresh, is permitted, since a stiff object does not wrap around the body to provide warmth, and therefore the person wearing is not considered to have derived benefit from it.

转讗 砖诪注 讘讙讚讬 讻讛讜谞讛 讛讬讜爪讗 讘讛谉 诇诪讚讬谞讛 讗住讜专 讜讘诪拽讚砖 讘讬谉 讘砖注转 注讘讜讚讛 讘讬谉 砖诇讗 讘砖注转 注讘讜讚讛 诪讜转专 诪驻谞讬 砖讘讙讚讬 讻讛讜谞讛 谞讬转谞讜 诇讬讛谞讜转 讘讛谉 砖诪注 诪讬谞讛

Since the mishna鈥檚 intention is uncertain, it cannot provide a clear proof for the dilemma of whether it is permitted to derive benefit from priestly vestments. The Gemara therefore suggests another proof: Come and hear an explicit baraita concerning this issue: With regard to priestly vestments, it is prohibited to go out to the country, i.e., outside the Temple, while wearing them, but in the Temple it is permitted for the priests to wear them, whether during the Temple service or not during the service, due to the fact that it is permitted to derive benefit from priestly vestments. Learn from this that it is indeed permitted.

讜讘诪讚讬谞讛 诇讗 讜讛转谞讬讗 讘注砖专讬诐 讜讞诪砖讛 [讘讟讘转] 讬讜诐 讛专 讙专讝讬诐 [讛讜讗] 讚诇讗 诇诪住驻讚

搂 The baraita taught that the priestly vestments may not be worn outside the Temple. The Gemara challenges this: Is it really not permitted to wear priestly vestments in the country? Wasn鈥檛 it taught in another baraita, in Megillat Ta鈥檃nit: The twenty-fifth of Tevet is known as the day of Mount Gerizim, which was established as a joyful day, and therefore eulogizing is not permitted.

讬讜诐 砖讘拽砖讜 讻讜转讬讬诐 讗转 讘讬转 讗诇讛讬谞讜 诪讗诇讻住谞讚专讜住 诪讜拽讚讜谉 诇讛讞专讬讘讜 讜谞转谞讜 诇讛诐 讘讗讜 讜讛讜讚讬注讜 讗转 砖诪注讜谉 讛爪讚讬拽 诪讛 注砖讛 诇讘砖 讘讙讚讬 讻讛讜谞讛 讜谞转注讟祝 讘讘讙讚讬 讻讛讜谞讛 讜诪讬拽讬专讬 讬砖专讗诇 注诪讜 讜讗讘讜拽讜转 砖诇 讗讜专 讘讬讚讬讛谉 讜讻诇 讛诇讬诇讛 讛诇诇讜 讛讜诇讻讬诐 诪爪讚 讝讛 讜讛诇诇讜 讛讜诇讻讬诐 诪爪讚 讝讛 注讚 砖注诇讛 注诪讜讚 讛砖讞专

What occurred on that date? It was on that day that the Samaritans [kutim] requested the House of our Lord from Alexander the Macedonian in order to destroy it, and he gave it to them, i.e., he gave them permission to destroy it. People came and informed the High Priest, Shimon HaTzaddik, of what had transpired. What did he do? He donned the priestly vestments and wrapped himself in the priestly vestments. And the nobles of the Jewish People were with him, with torches of fire in their hands. And all that night, these, the representatives of the Jewish people, approached from this side, and those, the armies of Alexander and the Samaritans, approached from that side, until dawn, when they finally saw one another.

讻讬讜谉 砖注诇讛 注诪讜讚 讛砖讞专 讗诪专 诇讛诐 诪讬 讛诇诇讜 讗诪专讜 诇讜 讬讛讜讚讬诐 砖诪专讚讜 讘讱 讻讬讜谉 砖讛讙讬注 诇讗谞讟讬驻讟专住 讝专讞讛 讞诪讛 讜驻讙注讜 讝讛 讘讝讛 讻讬讜谉 砖专讗讛 诇砖诪注讜谉 讛爪讚讬拽 讬专讚 诪诪专讻讘转讜 讜讛砖转讞讜讛 诇驻谞讬讜 讗诪专讜 诇讜 诪诇讱 讙讚讜诇 讻诪讜转讱 讬砖转讞讜讛 诇讬讛讜讚讬 讝讛 讗诪专 诇讛诐 讚诪讜转 讚讬讜拽谞讜 砖诇 讝讛 诪谞爪讞转 诇驻谞讬 讘讘讬转 诪诇讞诪转讬

When dawn arrived, Alexander said to the Samaritans: Who are these people coming to meet us? They said to him: These are the Jews who rebelled against you. When he reached Antipatris, the sun shone and the two camps met each other. When Alexander saw Shimon HaTzaddik, he descended from his chariot and bowed before him. His escorts said to him: Should an important king such as you bow to this Jew? He said to them: I do so because the image of this man鈥檚 face is victorious before me on my battlefields, i.e., when I fight I see his image going before me as a sign of victory, and therefore I know that he has supreme sanctity.

讗诪专 诇讛诐 诇诪讛 讘讗转诐 讗诪专讜 讗驻砖专 讘讬转 砖诪转驻诇诇讬诐 讘讜 注诇讬讱 讜注诇 诪诇讻讜转讱 砖诇讗 转讞专讘 讬转注讜讱 讙讜讬诐 诇讛讞专讬讘讜 讗诪专 诇讛诐 诪讬 讛诇诇讜 讗诪专讜 诇讜 讻讜转讬讬诐 讛诇诇讜 砖注讜诪讚讬诐 诇驻谞讬讱 讗诪专 诇讛诐 讛专讬 讛诐 诪住讜专讬谉 讘讬讚讬讻诐

He said to the representatives of the Jewish people: Why have you come? They said to him: Is it possible that the Temple, the house in which we pray for you and for your kingdom not to be destroyed, gentiles will try to mislead you into destroying it, and we would remain silent and not tell you? He said to them: Who are these people who want to destroy it? The Jews said to him: They are these Samaritans who stand before you. He said to them: If so, they are delivered into your hands to deal with them as you please.

诪讬讚 谞拽讘讜诐 讘注拽讘讬讛诐 讜转诇讗讜诐 讘讝谞讘讬 住讜住讬讛诐 讜讛讬讜 诪讙专专讬谉 讗讜转谉 注诇 讛拽讜爪讬诐 讜注诇 讛讘专拽谞讬诐 注讚 砖讛讙讬注讜 诇讛专 讙专讬讝讬诐 讻讬讜谉 砖讛讙讬注讜 诇讛专 讙专讬讝讬诐 讞专砖讜讛讜 讜讝专注讜讛讜 讻专砖讬谞讬谉 讻讚专讱 砖讘拽砖讜 诇注砖讜转 诇讘讬转 讗诇讛讬谞讜 讜讗讜转讜 讛讬讜诐 注砖讗讜讛讜 讬讜诐 讟讜讘

Immediately, they stabbed the Samaritans in their heels and hung them from their horses鈥 tails and continued to drag them over the thorns and thistles until they reached Mount Gerizim. When they arrived at Mount Gerizim, where the Samaritans had their temple, they plowed it over and seeded the area with leeks, a symbol of total destruction. This was just as they had sought to do to the House of our Lord. And they made that day a festival to celebrate the salvation of the Temple and the defeat of the Samaritans.

讗讬 讘注讬转 讗讬诪讗 专讗讜讬讬谉 诇讘讙讚讬 讻讛讜谞讛 讜讗讬 讘注讬转 讗讬诪讗 注转 诇注砖讜转 诇讛壮 讛驻专讜 转讜专转讱

It is apparent from the baraita that Shimon HaTzaddik wore the priestly vestments even outside the Temple. This would seem to be in contravention of the ruling of the other baraita prohibiting this. The Gemara resolves the contradiction: If you wish, say Shimon HaTzaddik did not wear a set of genuine, sanctified priestly vestments; rather, he wore garments that were fitting to be priestly vestments in that they were made of the same material and design. And if you wish, say instead that he indeed wore a set of genuine priestly vestments, but in times of great need, such as when one seeks to prevent the destruction of the Temple, it is permitted to violate the halakha, as indicated by the verse: 鈥淚t is time to act for the Lord, they have nullified your Torah鈥 (Psalms 119:126).

讞讝谉 讛讻谞住转 谞讜讟诇 住驻专 转讜专讛 砖诪注 诪讬谞讛 讞讜诇拽讬谉 讻讘讜讚 诇转诇诪讬讚 讘诪拽讜诐 讛专讘 讗诪专 讗讘讬讬 讻讜诇讛 诪砖讜诐 讻讘讜讚讜 讚讻讛谉 讙讚讜诇 讛讬讗

搂 It was taught in the mishna: The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue, who gives it to the deputy High Priest, who gives it to the High Priest. The Gemara suggests: Learn from here that honor may be given to a student in the presence of the teacher. Although the High Priest is considered everyone鈥檚 teacher and master, honor was nevertheless extended to other individuals without fear of impugning the High Priest鈥檚 honor. Abaye said: A proof may not be adduced from here because the entire process is for the honor of the High Priest. The passing of the Torah scroll to people of increasing importance demonstrates that the High Priest is considered the most important of all those present.

讜讻讛谉 讙讚讜诇 注讜诪讚 诪讻诇诇 砖讛讜讗 讬讜砖讘 讜讛讗 讗谞谉 转谞谉

搂 It was further taught in the mishna: The High Priest stands and receives the scroll from the Deputy. By inference, until that point he had been sitting. But didn鈥檛 we learn in a mishna:

讗讬谉 讬砖讬讘讛 讘注讝专讛 讗诇讗 诇诪诇讻讬 讘讬转 讚讜讚 讘诇讘讚 砖谞讗诪专 讜讬讘讗 讛诪诇讱 讚讜讚 讜讬砖讘 诇驻谞讬 讛壮 讻讚讗诪专 专讘 讞住讚讗 讘注讝专转 谞砖讬诐 讛讻讗 谞诪讬 讘注讝专转 谞砖讬诐

Sitting in the Temple courtyard is permitted only for kings of the House of David, as it is stated: 鈥淭hen King David went in and sat before the Lord鈥 (I Chronicles 17:16)? How, then, could the High Priest have been sitting? The Gemara explains: As Rav 岣sda said in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but in the women鈥檚 courtyard. Here, too, the reading was in the women鈥檚 courtyard, where it is permitted to sit.

讜讛讬讻讗 讗讬转诪专 讚专讘 讞住讚讗 讗讛讗 诪讬转讬讘讬 讚转谞讬讗 讛讬讻谉 拽讜专讬谉 讘讜 讘注讝专讛 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 讘讛专 讛讘讬转 砖谞讗诪专 讜讬拽专讗 讘讜 诇驻谞讬 讛专讞讜讘 讗砖专 诇驻谞讬 砖注专 讛诪讬诐 讜讗诪专 专讘 讞住讚讗 讘注讝专转 谞砖讬诐

搂 The Gemara clarifies: And where was this statement of Rav 岣sda originally stated? It was stated in relation to the following: The Sages raised an objection based on that which was taught in a baraita: Where did they read the Torah scroll in fulfillment of the mitzva of assembly, in which the Torah is publicly read on the Sukkot following the Sabbatical Year? It was read in the Temple courtyard. Rabbi Eliezer ben Ya鈥檃kov says: It is read on the Temple Mount, as it is stated concerning the public reading performed by Ezra: 鈥淎nd he read from it before the wide road that was before the Gate of the Water鈥 (Nehemiah 8:3). And Rav 岣sda said: The courtyard referred to by the first tanna is the women鈥檚 courtyard.

讜讬讘专讱 注讝专讗 讗转 讛壮 讛讗诇讛讬诐 讛讙讚讜诇 诪讗讬 讙讚讜诇 讗诪专 专讘 讬讜住祝 讗诪专 专讘 砖讙讚诇讜 讘砖诐 讛诪驻讜专砖 专讘 讙讬讚诇 讗诪专 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 诪谉 讛注讜诇诐 讜注讚 讛注讜诇诐

Apropos the verse in Nehemiah, the Gemara interprets an adjacent verse homiletically. It is stated: 鈥淎nd Ezra blessed the Lord, the great God鈥 (Nehemiah 8:6). The Gemara asks: What is the meaning of 鈥済reat鈥 here? Rav Yosef said that Rav said: It means that he ascribed greatness to Him by enunciating God鈥檚 explicit name. Rav Giddel said: He established that one should say at the conclusion of every blessing: 鈥淏lessed be the Lord, God of Israel, from eternity to eternity鈥 (I Chronicles 16:36).

讗诪专 诇讬讛 讗讘讬讬 诇专讘 讚讬诪讬 讜讚讬诇诪讗 砖讙讬讚诇讜 讘砖诐 讛诪驻讜专砖 讗诪专 诇讬讛 讗讬谉 讗讜诪专讬诐 砖诐 讛诪驻讜专砖 讘讙讘讜诇讬诐

Abaye said to Rav Dimi: Why does Rav Giddel interpret it this way? Perhaps the meaning of 鈥済reat鈥 is that he ascribed greatness to Him by enunciating God鈥檚 explicit name? Rav Dimi said to him: The explicit name may not be enunciated in the provinces, i.e., outside the Temple courtyard.

讜诇讗 讜讛讻转讬讘 讜讬注诪讜讚 注讝专讗 讛住讜驻专 注诇 诪讙讚诇 注抓 讗砖专 注砖讜 诇讚讘专 讜讗诪专 专讘 讙讬讚诇 砖讙讚诇讜 讘砖诐 讛诪驻讜专砖 讛讜专讗转 砖注讛 讛讬转讛

The Gemara asks: And is this really not permitted? Isn鈥檛 it written: 鈥淎nd Ezra the Scribe stood upon a pulpit of wood, which they had made for the purpose… and Ezra blessed the Lord, the great God鈥 (Nehemiah 8:4-6); and Rav Giddel said: 鈥淕reat鈥 in this verse means that he ascribed greatness to Him by enunciating God鈥檚 explicit name. Since this event took place outside the Temple (see Nehemiah 8:3), it suggests that God鈥檚 explicit name may indeed be enunciated outside the Temple. The Gemara answers: That cannot be proven from here because the permission to use God鈥檚 explicit name in that context was a provisional edict issued in exigent circumstances, since the people had uniquely come together in a prayerful commitment to God.

讜讬爪注拽讜 讗诇 讛壮 讗诇讛讬诐 讘拽讜诇 讙讚讜诇 诪讗讬 讗诪讜专 讗诪专 专讘 讜讗讬转讬诪讗 专讘讬 讬讜讞谞谉 讘讬讬讗 讘讬讬讗 讛讬讬谞讜 讛讗讬 讚讗讞专讘讬讛 诇诪拽讚砖讗 讜拽诇讬讛 诇讛讬讻诇讬讛 讜拽讟诇讬谞讛讜 诇讻讜诇讛讜 爪讚讬拽讬 讜讗讙诇讬谞讛讜 诇讬砖专讗诇 诪讗专注讛讜谉 讜注讚讬讬谉 诪专拽讚 讘讬谞谉 讻诇讜诐 讬讛讘转讬讛 诇谉 讗诇讗 诇拽讘讜诇讬 讘讬讛 讗讙专讗 诇讗 讗讬讛讜 讘注讬谞谉 讜诇讗 讗讙专讬讛 讘注讬谞谉

The Gemara recounts the event described in the verses: The verse states: And they cried with a loud voice to the Lord their God (Nehemiah 9:4). What was said? Rav said, and some say it was Rabbi Yo岣nan who said: Woe, woe. It is this, i.e., the evil inclination for idol worship, that destroyed the Temple, and burned its Sanctuary, and murdered all the righteous ones, and caused the Jewish people to be exiled from their land. And it still dances among us, i.e., it still affects us. Didn鈥檛 You gave it to us for solely for the purpose of our receiving reward for overcoming it. We do not want it, and we do not want its reward. We are prepared to forgo the potential rewards for overcoming the evil inclination as long as it departs from us.

谞驻诇 诇讛讜 驻讬转拽讗 诪专拽讬注讗 讚讛讜讛 讻转讘 讘讛 讗诪转

In response to their prayer a note fell to them from the heavens upon which was written: Truth, indicating that God accepted their request.

讗诪专 专讘 讞谞讬谞讗 砖诪注 诪讬谞讛 讞讜转诪讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讗诪转

The Gemara makes a parenthetical observation. Rav 岣nina said: Learn from this that the seal of the Holy One, Blessed be He, is truth.

讗讜转讬讘讜 讘转注谞讬转讗 转诇转讗 讬讜诪讬谉 讜转诇转讗 诇讬诇讜讗转讗 诪住专讜讛讜 谞讬讛诇讬讛讜 谞驻拽 讗转讗 讻讬 讙讜专讬讗 讚谞讜专讗 诪讘讬转 拽讚砖讬 讛拽讚砖讬诐 讗诪专 诇讛讜 谞讘讬讗 诇讬砖专讗诇 讛讬讬谞讜 讬爪专讗 讚注讘讜讚讛 讝专讛 砖谞讗诪专 讜讬讗诪专 讝讗转 讛专砖注讛

In response to the indication of divine acceptance, they observed a fast for three days and three nights, and He delivered the evil inclination to them. A form of a fiery lion cub came forth from the chamber of the Holy of Holies. Zechariah the prophet said to the Jewish people: This is the evil inclination for idol worship, as it is stated in the verse that refers to this event: 鈥淎nd he said: This is the evil one鈥 (Zechariah 5:8). The use of the word 鈥渢his鈥 indicates that the evil inclination was perceived in a physical form.

讘讛讚讬 讚转驻住讜讛 诇讬讛 讗砖转诪讬讟 讘讬谞讬转讗 诪诪讝讬讬讗 讜专诪讗 拽诇讗 讜讗讝诇 拽诇讬讛 讗专讘注 诪讗讛 驻专住讬 讗诪专讜 讛讬讻讬 谞注讘讬讚 讚讬诇诪讗 讞住 讜砖诇讜诐 诪专讞诪讬 注诇讬讛 诪谉 砖诪讬讗 讗诪专 诇讛讜 谞讘讬讗 砖讚讬讜讛讜 讘讚讜讚讗 讚讗讘专讗 讜讞驻讬讜讛讜 诇驻讜诪讬讛 讘讗讘专讗 讚讗讘专讗 诪砖讗讘 砖讗讬讘 拽诇讗 砖谞讗诪专 讜讬讗诪专 讝讗转 讛专砖注讛 讜讬砖诇讱 讗讜转讛 讗诇 转讜讱 讛讗讬驻讛 讜讬砖诇讱 讗转 讗讘谉 讛注讜驻专转 讗诇 驻讬讛

When they caught hold of it one of its hairs fell, and it let out a shriek of pain that was heard for four hundred parasangs. They said: What should we do to kill it? Perhaps, Heaven forfend, they will have mercy upon him from Heaven, since it cries out so much. The prophet said to them: Throw it into a container made of lead and seal the opening with lead, since lead absorbs sound. As it is stated: 鈥淎nd he said: This is the evil one. And he cast it down into the midst of the measure, and he cast a stone of lead upon its opening鈥 (Zechariah 5:8). They followed this advice and were freed of the evil inclination for idol worship.

讗诪专讜 讛讜讗讬诇 讜注转 专爪讜谉 讛讜讗 谞讘注讬 专讞诪讬 讗讬爪专讗 讚注讘讬专讛 讘注讜 专讞诪讬 讜讗诪住专 讘讬讚讬讬讛讜

When they saw that the evil inclination for idol worship was delivered into their hands as they requested, the Sages said: Since it is an auspicious time, let us pray also concerning the evil inclination for sin in the area of sexual relationships. They prayed, and it was also delivered into their hands.

讗诪专 诇讛讜 讞讝讜 讚讗讬 拽讟诇讬转讜 诇讬讛 诇讛讛讜讗 讻诇讬讗 注诇诪讗 讞讘砖讜讛讜 转诇转讗 讬讜诪讬 讜讘注讜 讘讬注转讗 讘转 讬讜诪讗 讘讻诇 讗专抓 讬砖专讗诇 讜诇讗 讗砖转讻讞 讗诪专讬 讛讬讻讬 谞注讘讬讚 谞拽讟诇讬讛 讻诇讬讗 注诇诪讗 谞讬讘注讬 专讞诪讬 讗驻诇讙讗 驻诇讙讗 讘专拽讬注讗 诇讗 讬讛讘讬 讻讞诇讬谞讛讜 诇注讬谞讬讛 讜砖讘拽讜讛讜 讜讗讛谞讬 讚诇讗 诪讬讙专讬 讘讬讛 诇讗讬谞讬砖 讘拽专讬讘转讛

Zechariah the prophet said to them: See and understand that if you kill this evil inclination the world will be destroyed because as a result there will also no longer be any desire to procreate. They followed his warning, and instead of killing the evil inclination they imprisoned it for three days. At that time, people searched for a fresh egg throughout all of Eretz Yisrael and could not find one. Since the inclination to reproduce was quashed, the chickens stopped laying eggs. They said: What should we do? If we kill it, the world will be destroyed. If we pray for half, i.e., that only half its power be annulled, nothing will be achieved because Heaven does not grant half gifts, only whole gifts. What did they do? They gouged out its eyes, effectively limiting its power, and set it free. And this was effective to the extent that a person is no longer aroused to commit incest with his close relatives.

讘诪注专讘讗 诪转谞讜 讛讻讬 专讘 讙讬讚诇 讗诪专 讙讚讜诇 砖讙讚诇讜 讘砖诐 讛诪驻讜专砖 讜专讘 诪转谞讗 讗诪专 讛讗诇 讛讙讚讜诇 讛讙讘讜专 讜讛谞讜专讗

The Gemara returns to its discussion of the verse in Nehemiah cited above: In the West, i.e., Eretz Yisrael, they taught the debate concerning the verse 鈥渢he Lord, the great God鈥 as follows: Rav Giddel said: 鈥淕reat鈥 means that he ascribed greatness to Him by enunciating God鈥檚 explicit name. And Rav Mattana said: They reinserted the following appellations of God into their prayers: 鈥淭he great, the mighty, and the awesome God鈥 (Nehemiah 9:32).

讜讛讗 讚专讘 诪转谞讗 诪讟讬讬讗 诇讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诇诪讛 谞拽专讗 砖诪谉 讗谞砖讬 讻谞住转 讛讙讚讜诇讛 砖讛讞讝讬专讜 注讟专讛 诇讬讜砖谞讛 讗转讗 诪砖讛 讗诪专 讛讗诇 讛讙讚讜诇 讛讙讘讜专 讜讛谞讜专讗 讗转讗 讬专诪讬讛 讜讗诪专 讙讜讬诐 诪拽专拽专讬谉 讘讛讬讻诇讜 讗讬讛 谞讜专讗讜转讬讜 诇讗 讗诪专 谞讜专讗 讗转讗 讚谞讬讗诇 讗诪专 讙讜讬诐 诪砖转注讘讚讬诐 讘讘谞讬讜 讗讬讛 讙讘讜专讜转讬讜 诇讗 讗诪专 讙讘讜专

The Gemara comments: This interpretation that Rav Mattana said leans to, i.e., is consonant with, the exposition of RabbiYehoshua ben Levi. As Rabbi Yehoshua ben Levi said: Why are the Sages of those generations called the members of the Great Assembly? It is because they returned the crown of the Holy One, Blessed be He, to its former glory. How so? Moses came and said in his prayer: 鈥淭he great, the mighty, and the awesomeGod鈥 (Deuteronomy 10:17). Jeremiah the prophet came and said: Gentiles, i.e., the minions of Nebuchadnezzar, are carousing in His sanctuary; where is His awesomeness? Therefore, he did not say awesome in his prayer: 鈥淭he great God, the mighty Lord of Hosts, is His name鈥 (Jeremiah 32:18). Daniel came and said: Gentiles are enslaving His children; where is His might? Therefore he did not say mighty in his prayer: 鈥淭he great and awesome God鈥 (Daniel 9:4).

讗转讜 讗讬谞讛讜 讜讗诪专讜 讗讚专讘讛 讝讜 讛讬讗 讙讘讜专转 讙讘讜专转讜 砖讻讜讘砖 讗转 讬爪专讜 砖谞讜转谉 讗专讱 讗驻讬诐 诇专砖注讬诐 讜讗诇讜 讛谉 谞讜专讗讜转讬讜 砖讗诇诪诇讗 诪讜专讗讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讛讬讗讱 讗讜诪讛 讗讞转 讬讻讜诇讛 诇讛转拽讬讬诐 讘讬谉 讛讗讜诪讜转

The members of the Great Assembly came and said: On the contrary, this is the might of His might, i.e., this is the fullest expression of it, that He conquers His inclination in that He exercises patience toward the wicked. God鈥檚 anger is flared by the gentile nations鈥 enslavement of His people, yet He expresses tremendous might by suppressing His anger and holding back from punishing them immediately. Therefore, it is still appropriate to refer to God as mighty. And these acts also express His awesomeness: Were it not for the awesomeness of the Holy One, Blessed be He, how could one people, i.e., the Jewish people, who are alone and hated by the gentile nations, survive among the nations?

讜专讘谞谉 讛讬讻讬 注讘讚讬 讛讻讬 讜注拽专讬 转拽谞转讗 讚转拽讬谉 诪砖讛 讗诪专 专讘讬 讗诇注讝专 诪转讜讱 砖讬讜讚注讬谉 讘讛拽讚讜砖 讘专讜讱 讛讜讗 砖讗诪转讬 讛讜讗 诇驻讬讻讱 诇讗 讻讬讝讘讜 讘讜

The Gemara asks: And the Rabbis, i.e., Jeremiah and Daniel, how could they do this and uproot an ordinance instituted by Moses, the greatest teacher, who instituted the mention of these attributes in prayer? Rabbi Elazar said: They did so because they knew of the Holy One Blessed be He, that He is truthful and hates a lie. Consequently, they did not speak falsely about Him. Since they did not perceive His attributes of might and awesomeness, they did not refer to them; therefore, they cannot be criticized for doing so.

讜拽讜专讗 讗讞专讬 诪讜转 讜讗讱 讘注砖讜专 讜专诪讬谞讛讬 诪讚诇讙讬谉 讘谞讘讬讗 讜讗讬谉 诪讚诇讙讬谉 讘转讜专讛

搂 It was taught in the mishna: And he reads from the scroll the Torah portion beginning with the verse: 鈥淎fter the death鈥 (Leviticus 16:1), and the portion beginning with the verse: 鈥淏ut on the tenth鈥 (Leviticus 23:26). Although both of these portions appear in the book of Leviticus, they are not adjacent to one another. Perforce, the High Priest skipped the sections in between the two portions. The Gemara raises a contradiction: It is taught in a mishna in tractate Megilla: One may skip sections when reading the haftara in the Prophets, but one may not skip sections when reading in the Torah.

诇讗 拽砖讬讗 讻讗谉 讘讻讚讬 砖讬驻住讬拽 讛转讜专讙诪谉 讻讗谉 讘讻讚讬 砖诇讗 讬驻住讬拽 讛转讜专讙诪谉

The Gemara answers: This is not difficult: There, in the mishna in tractate Megilla that teaches that one may not skip, the intention is that one should not skip if the sections are so far apart from one another that the delay caused by doing so will be of such length that the translator who recites the Aramaic translation will conclude his translation before the next section is reached. In that case, the community would have to remain in silence while waiting for the next section to be reached, which is considered disrespectful of the community鈥檚 honor. Here, in the case of the mishna, where it is permitted to skip, the delay caused is of such short length that the translator will still not conclude his translation before the new section is reached.

讜讛讗 注诇讛 拽转谞讬 诪讚诇讙讬谉 讘谞讘讬讗 讜讗讬谉 诪讚诇讙讬谉 讘转讜专讛 讜注讚 讻诪讛 诪讚诇讙 讘讻讚讬 砖诇讗 讬驻住讬拽 讛转讜专讙诪谉 讛讗 讘转讜专讛 讻诇诇 讻诇诇 诇讗

The Gemara challenges this resolution: But it was taught concerning this statement in the continuation of that mishna: One may skip sections when reading in the Prophets, and one may not skip sections when reading in the Torah. And how much may one skip? One may skip when the section skipped is of such short length that when the furling of the scroll is completed the translator will still not have concluded his translation. The baraita implies that the qualification for the length of the section that may be skipped applies only to reading the Prophets, but when reading the Torah, one may not skip at all. The Gemara鈥檚 resolution is therefore refuted.

讗诪专 讗讘讬讬 诇讗 拽砖讬讗 讻讗谉 讘注谞讬谉 讗讞讚 讻讗谉 讘砖谞讬 注谞讬谞讬谉

The Gemara offers a different resolution. Abaye said: This is not difficult. Here, in the case of the mishna here, where it is permitted to skip, it is referring to when both sections pertain to a single topic, and therefore the listeners will be unaware that sections were skipped. There, in the mishna in tractate Megilla, which teaches that one may not skip, it is referring to when the two sections pertain to two different topics.

讜讛转谞讬讗 诪讚诇讙讬谉 讘转讜专讛 讘注谞讬谉 讗讞讚 讜讘谞讘讬讗 讘砖谞讬 注谞讬谞讬谉 讻讗谉 讜讻讗谉 讘讻讚讬 砖诇讗 讬驻住讬拽 讛转讜专讙诪谉 讜讗讬谉 诪讚诇讙讬谉 诪谞讘讬讗 诇谞讘讬讗 讜讘谞讘讬讗 砖诇 砖谞讬诐 注砖专 诪讚诇讙讬谉

As it was taught in a baraita: One may skip sections when reading in the Torah when both sections read pertain to one topic, and in the Prophets one may skip from one section to another even if they pertain to two different topics. Both here and there, one may skip only when the section skipped is of such short length that when furling is completed the translator will still not have concluded his translation. But one may not skip from one book of the Prophets to another book of the Prophets even if both pertain to the same topic, and even if the gap between them is short. However, among the books of the Twelve Prophets one may skip, as the twelve are considered one book for these purposes.

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