Rabbi Yehudah HaNassi and Rebbe Chiyah

והושיבו ישיבה לאחר שלשים יום שמעון בני חכם גמליאל בני נשיא חנינא בר חמא ישב בראש:

and reconvene the study sessions at the yeshiva after thirty days of mourning. My son Shimon is a Sage. My son Gamliel should be the Nasi. Ḥanina bar Ḥama will sit at the head of the yeshiva.

משנה אבות ב׳:ב׳

(ב) רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר, יָפֶה תַלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ, שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן. וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה, סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן. וְכָל הָעֲמֵלִים עִם הַצִּבּוּר, יִהְיוּ עֲמֵלִים עִמָּהֶם לְשֵׁם שָׁמַיִם, שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן וְצִדְקָתָם עוֹמֶדֶת לָעַד. וְאַתֶּם, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר הַרְבֵּה כְּאִלּוּ עֲשִׂיתֶם:

Pirkei Avot 2:2

(2) Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin. And all who labor with the community, should labor with them for the sake Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].

מועד קטן ט״ז א:כ״ג

שׁוּב פַּעַם אֶחָד גָּזַר רַבִּי שֶׁלֹּא יִשְׁנוּ לַתַּלְמִידִים בַּשּׁוּק מַאי דְּרַשׁ חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מָה יָרֵךְ בַּסֵּתֶר

Moed Katan 16a:23

Once again, on another occasion, Rabbi Yehuda HaNasi decreed that students not be taught in the marketplace but only in a study hall. What verse did he expound to serve as the basis for this decree? The verse states: “Your rounded thighs are like jewels, the work of the hands of an artist” (Song of Songs 7:2). Just as a thigh is ordinarily hidden and kept covered with clothes,

מועד קטן ט״ז ב:א׳-ח׳

אַף דִּבְרֵי תוֹרָה בַּסֵּתֶר יָצָא רַבִּי חִיָּיא וְשָׁנָה לִשְׁנֵי בְּנֵי אֶחָיו בַּשּׁוּק לְרַב וּלְרַבָּה בַּר (בַּר) חָנָה שְׁמַע רַבִּי אִיקְּפַד אֲתָא רַבִּי חִיָּיא לְאִיתְחֲזוֹיֵי לֵיהּ אֲמַר לֵיהּ עִיָּיא מִי קוֹרֵא לְךָ בַּחוּץ יְדַע דִּנְקַט מִילְּתָא בְּדַעְתֵּיהּ נְהַג נְזִיפוּתָא בְּנַפְשֵׁיהּ תְּלָתִין יוֹמִין בְּיוֹם תְּלָתִין שְׁלַח לֵיהּ תָּא הֲדַר שְׁלַח לֵיהּ דְּלָא לֵיתֵי מֵעִיקָּרָא מַאי סְבַר וּלְבַסּוֹף מַאי סְבַר מֵעִיקָּרָא סָבַר מִקְצָת הַיּוֹם כְּכוּלּוֹ וּלְבַסּוֹף סָבַר לָא אָמְרִינַן מִקְצָת הַיּוֹם כְּכוּלּוֹ לְסוֹף אֲתָא אֲמַר לֵיהּ אַמַּאי אֲתֵית אֲמַר לֵיהּ דְּשָׁלַח לִי מָר דְּלֵיתֵי וְהָא שְׁלַחִי לָךְ דְּלָא תֵּיתֵי אֲמַר לֵיהּ זֶה רָאִיתִי וְזֶה לֹא רָאִיתִי קָרֵי עֲלֵיהּ בִּרְצוֹת ה׳ דַּרְכֵי אִישׁ גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ מַאי טַעְמָא עֲבַד מָר הָכִי אֲמַר לֵיהּ דִּכְתִיב חׇכְמוֹת בַּחוּץ תָּרוֹנָּה אֲמַר לֵיהּ אִם קָרִיתָ לֹא שָׁנִיתָ וְאִם שָׁנִיתָ לֹא שִׁילַּשְׁתָּ וְאִם שִׁילַּשְׁתָּ לֹא פֵּירְשׁוּ לְךָ חׇכְמוֹת בַּחוּץ תָּרוֹנָּה כִּדְרָבָא דְּאָמַר רָבָא כׇּל הָעוֹסֵק בַּתּוֹרָה מִבִּפְנִים תּוֹרָתוֹ מַכְרֶזֶת עָלָיו מִבַּחוּץ וְהָא כְּתִיב לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבַּרְתִּי הָהוּא בְּיוֹמֵי דְכַלָּה

Moed Katan 16b:1-8

so too, the words of Torah, which are “the work of the hands of an artist,” i.e., God, must remain hidden in the study hall. Despite Rabbi Yehuda HaNasi’s decree, Rabbi Ḥiyya went out and taught his two nephews, Rav and Rabba bar bar Ḥana, in the marketplace. Rabbi Yehuda HaNasi heard what he had done and became angry with him. When Rabbi Ḥiyya came at some later date to visit him, Rabbi Yehuda HaNasi mockingly said to him: Iyya, who is calling you outside? By asking this question Rabbi Yehuda HaNasi was intimating that Rabbi Ḥiyya should leave his house. Rabbi Ḥiyya understood that Rabbi Yehuda HaNasi had taken the matter to heart and was insulted, and so he conducted himself as if he had been admonished, as a self-imposed punishment, for thirty days. On the thirtieth day, Rabbi Yehuda HaNasi sent him a message, saying: Come and visit me. However, he later reversed his opinion and sent him another message, telling him not to come. The Gemara asks: At the outset what did he hold, and ultimately what did he hold? Initially, Rabbi Yehuda HaNasi held that the legal status of part of the day is like that of an entire day, and since the thirtieth day already begun, Rabbi Ḥiyya’s time of admonition had ended. But ultimately he held that with regard to this issue we do not say that the legal status of part of the day is like that of an entire day. In the end Rabbi Ḥiyya came on that same day. Rabbi Yehuda HaNasi asked him: Why have you come? Rabbi Ḥiyya responded: Because you, Master, sent me a message that I should come. He said to him: But I sent you a second message that you should not come. He responded: This messenger that you sent, i.e., the first one, I saw him and I did as he said, but that messenger, i.e., the second one, I did not see. Rabbi Yehuda HaNasi read the verse about Rabbi Ḥiyya: “When a man’s ways please the Lord, He makes even his enemies to be at peace with him” (Proverbs 16:7), as it was clear to him that Rabbi Ḥiyya had merited divine assistance. § Concerning the issue with which the entire incident had begun, Rabbi Yehuda HaNasi asked Rabbi Ḥiyya: What is the reason that you, the Master, acted as you did, ignoring my instructions not to teach Torah in the marketplace? Rabbi Ḥiyya said to him: As it is written: “Wisdom cries aloud in the streets” (Proverbs 1:20), which implies that Torah should be publicized in the streets. Rabbi Yehuda HaNasi said to him: If you read this verse once, you certainly did not read it a second time in greater depth; and if you read it a second time, you certainly did not read it a third time; and if you read it a third time, then it was not adequately explained to you, as it is clear that you do not understand it properly. The words: “Wisdom cries aloud in the streets,” should be understood in accordance with the opinion of Rava. As Rava said: With regard to everyone who occupies himself with Torah study inside the privacy of his home, his Torah knowledge will proclaim his greatness outside, as it will be revealed to the masses and they will see his greatness. The Gemara asks: But isn’t it written: “From the beginning I have not spoken in secret” (Isaiah 48:16), implying that the Torah should be taught and proclaimed in public? The Gemara answers: That verse is referring to the days of the kalla, the gathering for Torah study held during Elul and Adar, when many people come to listen to Torah discourses. During this time, it is not only permitted but even recommended to teach Torah to the masses. In this way, the verse can be explained in accordance with the opinion of Rabbi Yehuda HaNasi.

מועד קטן ג׳ ב:ח׳-י״ג

וְאָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִשּׁוּם בַּר קַפָּרָא רַבָּן גַּמְלִיאֵל וּבֵית דִּינוֹ נִמְנוּ עַל שְׁנֵי פְּרָקִים הַלָּלוּ וּבִטְּלוּם אֲמַר לֵיהּ רַבִּי זֵירָא לְרַבִּי אֲבָהוּ וְאָמְרִי לַהּ רֵישׁ לָקִישׁ לְרַבִּי יוֹחָנָן רַבָּן גַּמְלִיאֵל וּבֵית דִּינוֹ הֵיכִי מָצוּ מְבַטְּלִי תַּקַּנְתָּא דְּבֵית שַׁמַּאי וּבֵית הִלֵּל וְהָא תְּנַן אֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵּית דִּין חֲבֵירוֹ אֶלָּא אִם כֵּן גָּדוֹל מִמֶּנּוּ בְּחָכְמָה וּבְמִנְיָן אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָא אֲמַר לֵיהּ אֵימוֹר כָּךְ הִתְנוּ בֵּינֵיהֶן כָּל הָרוֹצֶה לְבַטֵּל יָבוֹא וִיבַטֵּל דִּידְהוּ הִיא הֲלָכָה לְמֹשֶׁה מִסִּינַי הִיא דְּאָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי נְחוּנְיָא אִישׁ בִּקְעַת בֵּית חוֹרְתָן עֶשֶׂר נְטִיעוֹת עֲרָבָה וְנִיסּוּךְ הַמַּיִם הֲלָכָה לְמֹשֶׁה מִסִּינַי אָמַר רַבִּי יִצְחָק כִּי גְּמִירִי הִלְכְתָא שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה וַאֲתוֹ הָנֵי תַּקּוּן מִפֶּסַח וּמֵעֲצֶרֶת וְאַתְנוֹ בְּדִידְהוּ כָּל הָרוֹצֶה לְבַטֵּל יָבוֹא וִיבַטֵּל וְהָנֵי הִלְכְתָא נִינְהוּ קְרָאֵי נִינְהוּ דִּתְנַן בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּת רַבִּי עֲקִיבָא אוֹמֵר אֵין צָרִיךְ לוֹמַר חָרִישׁ וְקָצִיר שֶׁל שְׁבִיעִית שֶׁהֲרֵי כְּבָר נֶאֱמַר שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר אֶלָּא חָרִישׁ שֶׁל עֶרֶב שְׁבִיעִית

Moed Katan 3b:8-13

And Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of bar Kappara: Rabban Gamliel and his court discussed and then voted about the prohibitions of these two periods, i.e., from Passover or Shavuot until Rosh HaShana, and nullified them, thereby permitting plowing until Rosh HaShana, the actual beginning of the Sabbatical Year. Rabbi Zeira said to Rabbi Abbahu, and some say that it was Reish Lakish who said to Rabbi Yoḥanan: How could Rabban Gamliel and his court nullify an ordinance instituted by Beit Shammai and Beit Hillel, who were greater authorities than they were? Didn’t we learn in a mishna (Eduyyot 1:5): A court cannot nullify the ruling of another court unless it surpasses it in wisdom and in number? Rabbi Abbahu “was astonished for a while” (Daniel 4:16), and then said to him: Say that when Beit Shammai and Beit Hillel established their decree, they stipulated among themselves: Anyone who later wishes to nullify this decree may come and nullify it. The Gemara asks: Is this ordinance theirs? Did Beit Shammai and Beit Hillel institute the ordinance and as such have the authority to attach stipulations to it? It is a halakha transmitted to Moses from Sinai. As Rabbi Asi said that Rabbi Yoḥanan said in the name of Rabbi Neḥunya from the valley of Beit Ḥortan: The halakha of ten saplings, the mitzva of bringing willow branches to the Temple on Sukkot and standing them up around the altar, and the halakha of water libation on Sukkot are all halakhot transmitted to Moses from Sinai. Consequently, the prohibition against plowing on the eve of the seventh year is a not a rabbinic ordinance from the Second Temple period, but rather an oral tradition dating back to Moses at Sinai. Rabbi Yitzḥak said: When they learned this halakha as a tradition dating back to Moses at Sinai, the prohibition applied from only thirty days before Rosh HaShana. Afterward, these Sages of Beit Shammai and Beit Hillel came and instituted lengthier periods of restriction, from Passover and from Shavuot, respectively, but they stipulated among themselves: Anyone who later wishes to nullify this decree may come and nullify it. Rabban Gamliel and his court were therefore able to nullify extended restrictions instituted by Beit Shammai and Beit Hillel. The Gemara raises another question: Are these prohibitions of plowing before the Sabbatical Year really halakhot transmitted to Moses from Sinai? They are actually prohibitions based on explicit verses. As we learned in a baraita with regard to the verse “In plowing and in reaping you shall rest” (Exodus 34:21) that Rabbi Akiva says: It is unnecessary for the verse to speak about plowing and reaping during the Sabbatical Year, as it was already stated: “But in the seventh year shall be a sabbath of solemn rest for the land, a sabbath for the Lord; your field you shall not sow, and your vineyard you shall not prune” (Leviticus 25:4). This teaches that during the seventh year all agricultural labor is prohibited. Rather, the verse comes to prohibit plowing on the eve of the Sabbatical Year

משנה בבא מציעא ד׳:א׳

(א) הַזָּהָב קוֹנֶה אֶת הַכֶּסֶף, וְהַכֶּסֶף אֵינוֹ קוֹנֶה אֶת הַזָּהָב. הַנְּחֹשֶׁת קוֹנָה אֶת הַכֶּסֶף, וְהַכֶּסֶף אֵינוֹ קוֹנֶה אֶת הַנְּחשֶׁת. מָעוֹת הָרָעוֹת קוֹנוֹת אֶת הַיָּפוֹת, וְהַיָּפוֹת אֵינָן קוֹנוֹת אֶת הָרָעוֹת. אֲסִימוֹן קוֹנֶה אֶת הַמַּטְבֵּעַ, וְהַמַּטְבֵּעַ אֵינוֹ קוֹנֶה אֶת אֲסִימוֹן. מִטַּלְטְלִין קוֹנִים אֶת הַמַּטְבֵּעַ, וְהַמַּטְבֵּעַ אֵינוֹ קוֹנֶה אֶת הַמִּטַּלְטְלִין. זֶה הַכְּלָל, כָּל הַמִּטַּלְטְלִין קוֹנִין זֶה אֶת זֶה:

Mishnah Bava Metzia 4:1

(1) There is a halakhic principle that when one purchases an item, the payment of the money does not effect the transaction. The transaction is effected only by means of the buyer’s physically taking the item into his possession, e.g., by pulling the item. Payment of money by the buyer creates only a moral obligation for the seller to sell him the item. When two types of currency are exchanged for each other, one of the types will have the status of the money being paid, and the other will have the status of the item being purchased. Handing over the former will not effect the transaction, while handing over the latter will. The mishna teaches: When one purchases gold coins, paying with silver coins, the gold coins assume the status of the purchased item and the silver coins assume the status of money. Therefore, when one party takes possession of the gold coins, the other party acquires the silver coins. But when one party takes possession of the silver coins, the other party does not acquire the gold coins. In an exchange of silver coins for copper coins, when one party takes possession of the copper coins, the other party acquires the silver coins. But when one party takes possession of the silver coins, the other party does not acquire the copper coins. In an exchange of flawed coins for unflawed coins, when one party takes possession of the flawed coins, the other party acquires the unflawed coins. But when one party takes possession of the unflawed coins, the other party does not acquire the flawed coins. In an exchange of an unminted coin for a minted coin, when one party takes possession of an unminted coin [asimon], the other party acquires a minted coin. But when one party takes possession of a minted coin, the other party does not acquire an unminted coin. In an exchange of a coin for movable property, when one party takes possession of the movable property the other party acquires the coin. But when one party takes possession of the coin, the other party does not acquire the movable property. This is the principle: With regard to those who exchange all forms of movable property, each acquires the property of the other, i.e., the moment that one of the parties to the exchange takes possession of the item that he is acquiring, e.g., by means of pulling, the other party acquires the item from the first party.

בבא מציעא מ״ד א:י״ד-ט״ו

גמ׳ מתני ליה רבי לרבי שמעון בריה הזהב קונה את הכסף א"ל רבי שנית לנו בילדותיך הכסף קונה את הזהב ותחזור ותשנה לנו בזקנותיך הזהב קונה את הכסף בילדותיה מאי סבר ובזקנותיה מאי סבר בילדותיה סבר דהבא דחשיב הוי טבעא כספא דלא חשיב הוי פירא וקני ליה פירא לטבעא בזקנותיה סבר כספא

Bava Metzia 44a:14-15

GEMARA: Rabbi Yehuda HaNasi would teach Rabbi Shimon, his son: When one party takes possession of the gold coins, the other party acquires the silver coins, consistent with the mishna. Rabbi Shimon said to him: My teacher, you taught us in your youth, in the first version of the mishna: When one party takes possession of the silver coins, the other party acquires the gold coins, and do you then teach us in your old age: When one party takes possession of the gold coins, the other party acquires the silver coins? The Gemara asks: In his youth, what did Rabbi Yehuda HaNasi hold, and in his maturity, what did he hold? What is the basis for his original opinion, and what led him to change his mind? The Gemara explains: In his youth he held: Gold coins, which are more valuable, are currency; silver coins, which are relatively not valuable, are a commodity, i.e., the purchase item. The principle is: When one party takes possession of a commodity the other party acquires the currency. In his old age, he held: Silver coins,

ראש השנה ל״א א:י״ג-י״ד

אָמַר רַב יְהוּדָה בַּר אִידֵּי אָמַר רַבִּי יוֹחָנָן עֶשֶׂר מַסָּעוֹת נָסְעָה שְׁכִינָה מִקְּרָאֵי וּכְנֶגְדָּן גָּלְתָה סַנְהֶדְרִין מִגְּמָרָא עֶשֶׂר מַסָּעוֹת נָסְעָה שְׁכִינָה מִקְּרָאֵי מִכַּפֹּרֶת לִכְרוּב וּמִכְּרוּב לִכְרוּב וּמִכְּרוּב לְמִפְתָּן וּמִמִּפְתָּן לְחָצֵר וּמֵחָצֵר לְמִזְבֵּחַ וּמִמִּזְבֵּחַ לְגַג וּמִגַּג לְחוֹמָה וּמֵחוֹמָה לָעִיר וּמֵעִיר לְהַר וּמֵהַר לְמִדְבָּר וּמִמִּדְבָּר עָלְתָה וְיָשְׁבָה בִּמְקוֹמָהּ שֶׁנֶּאֱמַר אֵלֵךְ אָשׁוּבָה אֶל מְקוֹמִי

Rosh Hashanah 31a:13-14

§ Rav Yehuda bar Idi said that Rabbi Yoḥanan said: The Divine Presence traveled ten journeys, i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived from verses. And corresponding to them the Sanhedrin was exiled in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known from tradition. The Gemara elaborates. The Divine Presence traveled ten journeys, as derived from verses. The ten journeys are: From the Ark cover to the cherub; and from one cherub to the other cherub; and from the second cherub to the threshold of the Sanctuary; and from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wall of the Temple Mount; and from the wall to the city; and from the city to a mountain close to Jerusalem; and from that mountain to the wilderness; and from the wilderness it ascended and rested in its place in Heaven, isolated from humanity, as it is stated: “I will go and return to My place” (Hosea 5:15).

ראש השנה ל״א ב:א׳-ב׳

וּמִיַּבְנֶה לְאוּשָׁא וּמֵאוּשָׁא לְיַבְנֶה וּמִיַּבְנֶה לְאוּשָׁא וּמֵאוּשָׁא לִשְׁפַרְעָם וּמִשְּׁפַרְעָם לְבֵית שְׁעָרִים וּמִבֵּית שְׁעָרִים לְצִפּוֹרִי וּמִצִּפּוֹרִי לִטְבֶרְיָא וּטְבֶרְיָא עֲמוּקָּה מִכּוּלָּן שֶׁנֶּאֱמַר וְשָׁפַלְתְּ מֵאֶרֶץ תְּדַבֵּרִי רַבִּי אֶלְעָזָר אוֹמֵר שֵׁשׁ גָּלוּת שֶׁנֶּאֱמַר כִּי הֵשַׁח יוֹשְׁבֵי מָרוֹם קִרְיָה נִשְׂגָּבָה יַשְׁפִּילֶנָּה יַשְׁפִּילָהּ עַד אֶרֶץ יַגִּיעֶנָּה עַד עָפָר אָמַר רַבִּי יוֹחָנָן וּמִשָּׁם עֲתִידִין לִיגָּאֵל שֶׁנֶּאֱמַר הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי:

Rosh Hashanah 31b:1-2

and from Yavne to Usha; and from Usha it returned to Yavne; and from Yavne it went back to Usha; and from Usha to Shefaram; and from Shefaram to Beit She’arim; and from Beit She’arim to Tzippori; and from Tzippori to Tiberias. And Tiberias is lower than all of them, as it is in the Jordan Valley. A verse alludes to these movements, as it is stated: “And brought down, you shall speak out of the ground” (Isaiah 29:4). Rabbi Elazar says: There are six exiles, if you count only the places, not the number of journeys, and a different verse alludes to this, as it is stated: “For He has brought down those who dwell high, the lofty city laying it low, laying it low, to the ground, bringing it to the dust” (Isaiah 26:5). This verse mentions six expressions of lowering: Brought down, laying it low, laying it low, to the ground, bringing it, and to the dust. Rabbi Yoḥanan said: And from there, i.e., from their lowest place of descent, they are destined to be redeemed in the future, as it is stated: “Shake yourself from the dust, arise, sit, Jerusalem” (Isaiah 52:2).

ראש השנה ל״א א

שָׁאנֵי הָתָם דְּשִׁירָה דְּיוֹמֵיהּ הִיא תַּנְיָא רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי עֲקִיבָא בָּרִאשׁוֹן מָה הָיוּ אוֹמְרִים לַה׳ הָאָרֶץ וּמְלוֹאָהּ עַל שֵׁם שֶׁקָּנָה וְהִקְנָה וְשַׁלִּיט בְּעוֹלָמוֹ בַּשֵּׁנִי מָה הָיוּ אוֹמְרִים גָּדוֹל ה׳ וּמְהוּלָּל מְאֹד עַל שֵׁם שֶׁחִילֵּק מַעֲשָׂיו וּמָלַךְ עֲלֵיהֶן בַּשְּׁלִישִׁי הָיוּ אוֹמְרִים אֱלֹהִים נִצָּב בַּעֲדַת אֵל עַל שֵׁם שֶׁגִּילָּה אֶרֶץ בְּחׇכְמָתוֹ וְהֵכִין תֵּבֵל לַעֲדָתוֹ בָּרְבִיעִי הָיוּ אוֹמְרִים אֵל נְקָמוֹת ה׳ עַל שֵׁם שֶׁבָּרָא חַמָּה וּלְבָנָה וְעָתִיד לִיפָּרַע מֵעוֹבְדֵיהֶן בַּחֲמִישִׁי הָיוּ אוֹמְרִים הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ עַל שֵׁם שֶׁבָּרָא עוֹפוֹת וְדָגִים לְשַׁבֵּחַ לִשְׁמוֹ בַּשִּׁשִּׁי הָיוּ אוֹמְרִים ה׳ מָלָךְ גֵּאוּת לָבֵשׁ עַל שֵׁם שֶׁגָּמַר מְלַאכְתּוֹ וּמָלַךְ עֲלֵיהֶן בַּשְּׁבִיעִי הָיוּ אוֹמְרִים מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת לְיוֹם שֶׁכּוּלּוֹ שַׁבָּת אָמַר רַבִּי נְחֶמְיָה מָה רָאוּ חֲכָמִים לְחַלֵּק בֵּין הַפְּרָקִים הַלָּלוּ אֶלָּא בָּרִאשׁוֹן שֶׁקָּנָה וְהִקְנָה וְשַׁלִּיט בְּעוֹלָמוֹ בַּשֵּׁנִי שֶׁחִילֵּק מַעֲשָׂיו וּמָלַךְ עֲלֵיהֶם בַּשְּׁלִישִׁי שֶׁגִּילָּה אֶרֶץ בְּחׇכְמָתוֹ וְהֵכִין תֵּבֵל לַעֲדָתוֹ בָּרְבִיעִי שֶׁבָּרָא חַמָּה וּלְבָנָה וְעָתִיד לִיפָּרַע מֵעוֹבְדֵיהֶן בַּחֲמִישִׁי שֶׁבָּרָא עוֹפוֹת וְדָגִים לְשַׁבֵּח לִשְׁמוֹ בַּשִּׁשִּׁי שֶׁגָּמַר מְלַאכְתּוֹ וּמָלַךְ עֲלֵיהֶם בַּשְּׁבִיעִי עַל שֵׁם שֶׁשָּׁבַת וְקָמִיפַּלְגִי בִּדְרַב קַטִּינָא דְּאָמַר רַב קַטִּינָא שִׁיתָּא אַלְפֵי שְׁנֵי הָוֵה עָלְמָא וְחַד חָרוּב שֶׁנֶּאֱמַר וְנִשְׂגַּב ה׳ לְבַדּוֹ בְּיוֹם הַהוּא אָמַר אַבָּיֵי תְּרֵי חָרוּב שֶׁנֶּאֱמַר יְחַיֵּינוּ מִיּוֹמָיִם בְּמוּסְפֵי דְשַׁבְּתָא מָה הָיוּ אוֹמְרִים אָמַר רַב עָנָן בַּר רָבָא אָמַר רַב הַזִּיו לָךְ וְאָמַר רַב חָנָן בַּר רָבָא אָמַר רַב כְּדֶרֶךְ שֶׁחֲלוּקִים כָּאן כָּךְ חֲלוּקִין בְּבֵית הַכְּנֶסֶת בְּמִנְחֲתָא דְשַׁבְּתָא מָה הָיוּ אוֹמְרִים אָמַר רַבִּי יוֹחָנָן אָז יָשִׁיר וּמִי כָמוֹךָ וְאָז יָשִׁיר אִיבַּעְיָא לְהוּ הָנֵי כּוּלְּהוּ בְּחַד שַׁבְּתָא אָמְרִי לְהוּ אוֹ דִלְמָא כֹּל שַׁבְּתָא וְשַׁבְּתָא אָמְרִי חַד תָּא שְׁמַע דְּתַנְיָא אָמַר רַבִּי יוֹסֵי עַד שֶׁהָרִאשׁוֹנָה אוֹמֶרֶת אַחַת שְׁנִיָּה חוֹזֶרֶת שְׁתַּיִם שְׁמַע מִינַּהּ כׇּל שַׁבְּתָא וְשַׁבְּתָא אָמְרִי חַד שְׁמַע מִינַּהּ אָמַר רַב יְהוּדָה בַּר אִידֵּי אָמַר רַבִּי יוֹחָנָן עֶשֶׂר מַסָּעוֹת נָסְעָה שְׁכִינָה מִקְּרָאֵי וּכְנֶגְדָּן גָּלְתָה סַנְהֶדְרִין מִגְּמָרָא עֶשֶׂר מַסָּעוֹת נָסְעָה שְׁכִינָה מִקְּרָאֵי מִכַּפֹּרֶת לִכְרוּב וּמִכְּרוּב לִכְרוּב וּמִכְּרוּב לְמִפְתָּן וּמִמִּפְתָּן לְחָצֵר וּמֵחָצֵר לְמִזְבֵּחַ וּמִמִּזְבֵּחַ לְגַג וּמִגַּג לְחוֹמָה וּמֵחוֹמָה לָעִיר וּמֵעִיר לְהַר וּמֵהַר לְמִדְבָּר וּמִמִּדְבָּר עָלְתָה וְיָשְׁבָה בִּמְקוֹמָהּ שֶׁנֶּאֱמַר אֵלֵךְ אָשׁוּבָה אֶל מְקוֹמִי מִכַּפּוֹרֶת לִכְרוּב מִכְּרוּב לִכְרוּב וּמִכְּרוּב לְמִפְתָּן דִּכְתִיב וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפּוֹרֶת וּכְתִיב וַיִּרְכַּב עַל כְּרוּב וַיָּעֹף וּכְתִיב וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וּמִמִּפְתָּן לְחָצֵר דִּכְתִיב וַיִּמָּלֵא הַבַּיִת אֶת הֶעָנָן וְהֶחָצֵר מָלְאָה אֶת נֹגַהּ כְּבוֹד ה׳ מֵחָצֵר לְמִזְבֵּחַ דִּכְתִיב רָאִיתִי אֶת ה׳ נִצָּב עַל הַמִּזְבֵּחַ וּמִמִּזְבֵּחַ לְגַג דִּכְתִיב טוֹב לָשֶׁבֶת עַל פִּנַּת גָּג מִגַּג לְחוֹמָה דִּכְתִיב וְהִנֵּה ה׳ נִצָּב עַל חוֹמַת אֲנָךְ מֵחוֹמָה לָעִיר דִּכְתִיב קוֹל ה׳ לָעִיר יִקְרָא וּמֵעִיר לְהַר דִּכְתִיב וַיַּעַל כְּבוֹד ה׳ מֵעַל תּוֹךְ הָעִיר וַיַּעֲמֹד עַל הָהָר אֲשֶׁר מִקֶּדֶם לָעִיר וּמֵהַר לְמִדְבָּר דִּכְתִיב טוֹב שֶׁבֶת בְּאֶרֶץ מִדְבָּר וּמִמִּדְבָּר עָלְתָה וְיָשְׁבָה בִּמְקוֹמָהּ דִּכְתִיב אֵלֵךְ אָשׁוּבָה אֶל מְקוֹמִי וְגוֹ׳ אָמַר רַבִּי יוֹחָנָן שִׁשָּׁה חֳדָשִׁים נִתְעַכְּבָה שְׁכִינָה לְיִשְׂרָאֵל בַּמִּדְבָּר שֶׁמָּא יַחְזְרוּ בִּתְשׁוּבָה כֵּיוָן שֶׁלֹּא חָזְרוּ אָמַר תִּיפַּח עַצְמָן שֶׁנֶּאֱמַר וְעֵינֵי רְשָׁעִים תִּכְלֶינָה וּמָנוֹס אָבַד מִנְהֶם וְתִקְוָתָם מַפַּח נָפֶשׁ וּכְנֶגְדָּן גָּלְתָה סַנְהֶדְרִין מִגְּמָרָא מִלִּשְׁכַּת הַגָּזִית לַחֲנוּת וּמֵחֲנוּת לִירוּשָׁלַיִם וּמִירוּשָׁלַיִם לְיַבְנֶה

Rosh Hashanah 31a

The Gemara rejects this argument. It is different there, as in any case “Sing aloud” is the psalm of the day, either because it was an ordinary Thursday or because it was Rosh HaShana. However, there is no proof from here that in all uncertain cases they would recite the psalm for an ordinary weekday, as it is possible that they did not recite any psalm at all. § The Gemara expands on the topic of the daily psalms recited by the Levites. It is taught in a baraita that Rabbi Yehuda said in the name of Rabbi Akiva: On the first day of the week, Sunday, what psalm would the Levites recite? The psalm beginning with the phrase: “The earth is the Lord’s, and its fullness” (Psalms 24:1), in commemoration of the first day of Creation, because on that day He acquired the world and transferred it to man, and He was the only ruler in His world, as the angels were not created until the second day. On the second day of the week what psalm would the Levites recite? The psalm that begins: “Great is the Lord, and highly to be praised in the city of our God, His sacred mountain” (Psalms 48:2). This is because on the second day of Creation He separated His works, dividing between the upper waters and the lower waters, and ruled over them as King; and this psalm speaks of Jerusalem as “The city of a great King” (Psalms 48:3). On the third day of the week they would recite the psalm beginning: “God stands in the congregation of God” (Psalms 82:1), because on the third day of Creation He revealed the land in His wisdom and thereby prepared the world for His assembly that could now live on the dry land. On the fourth day of the week they would recite the psalm beginning: “O Lord God, to Whom vengeance belongs” (Psalms 94:1), because on the fourth day of Creation He created the sun and the moon, and in the future He will punish and take vengeance upon those who worship them. On the fifth day of the week the Levites would recite the psalm beginning: “Sing aloud to God our strength” (Psalms 81:2), because on the fifth day of Creation He created birds and fish to praise His name. On the sixth day of the week they would recite the psalm beginning: “The Lord reigns, He is clothed with majesty” (Psalms 93:1), because on that day He completed His labor and ruled over all of creation in full glory. On the seventh day of the week, Shabbat, they would recite the psalm beginning: “A psalm, a song for the day of Shabbat” (Psalms 92:1), as the future world will be a day that is all Shabbat. Rabbi Neḥemya said: What did the Sages see that led them to distinguish between these chapters, as they interpret the psalms recited on the six weekdays as referring to the past, whereas the psalm recited on Shabbat is referring to the future. Rather, all of the psalms refer to the past. The first six are as explained above: On the first day, the reason is that He acquired the world and transferred it to man, and He was the only ruler in His world; on the second day, the reason is that He separated His works and ruled over them as King; on the third day, the reason is that He revealed the land in His wisdom and thereby prepared the world for His assembly. On the fourth day, the reason is that He created the sun and the moon, and in the future He will punish those who worship them; on the fifth day, the reason is that He created birds and fish to praise His name; on the sixth day, the reason is that He completed His labor and ruled over all of creation. However, on the seventh day, the reason is that He rested from His work, as the phrase “A psalm, a song for the day of Shabbat” is referring to the first Shabbat of Creation. The Gemara comments: And these tanna’im disagree with regard to a statement of Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, and for one thousand years it will be destroyed, as it is stated: “And the Lord alone shall be exalted on that day” (Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: “For a thousand years in Your sight are but as yesterday when it is past” (Psalms 90:4). Rav Ketina’s statement is in accordance with the opinion of Rabbi Akiva. Conversely, Abaye said: The world will be destroyed for two thousand years, as it is stated: “After two days He will revive us” (Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day. § The Gemara further asks: When it came to the additional offerings of Shabbat, what would the Levites recite? Rav Anan bar Rava said that Rav said: They would recite in accordance with the mnemonic hei, zayin, yod, vav, lamed, kaf. They would divide the song of Ha’azinu into six sections, each of which began with a letter of the mnemonic: “Give ear [ha’azinu], you heavens” (Deuteronomy 32:1); “Remember [zekhor] the days of old” (Deuteronomy 32:7); “He made him ride [yarkivehu] on the high places of the earth” (Deuteronomy 32:13); “The Lord saw it [vayar] and spurned” (Deuteronomy 32:19); “Were it not [lulei] that I dread the enemy’s provocation” (Deuteronomy 32:27); “For [ki] the Lord will judge His people” (Deuteronomy 32:36). And Rav Ḥanan bar Rava said that Rav said: In the manner that the verses of the song of Ha’azinu are divided here for the recitation of the additional offerings of Shabbat in the Temple, so too are they divided when they are read in the synagogue on Shabbat. The Gemara asks another question: When it came to the daily afternoon offering on Shabbat, what would the Levites recite? Rabbi Yoḥanan said: “Then sang Moses” (Exodus 15:1), and: “Who is like You” (Exodus 15:11), the two halves of the Song of the Sea, and: “Then Israel sang this song” (Numbers 21:17), the entire Song of the Well. A dilemma was raised before the Sages: Does one recite all these sections of the song of Ha’azinu on each Shabbat, or perhaps on each and every Shabbat they would recite one section? The Gemara suggests: Come and hear, as it is taught in a baraita that Rabbi Yosei said: By the time that those who recite the first set, i.e., the verses for the additional offerings brought on Shabbat, recite it once, those who recite the second set, for the daily afternoon offering, would repeat their cycle twice, as the first set was comprised of six sections, whereas the second set included only three sections. Learn from here that each and every Shabbat they would recite only one section. The Gemara concludes: Indeed, learn from here that this is correct. § Rav Yehuda bar Idi said that Rabbi Yoḥanan said: The Divine Presence traveled ten journeys, i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived from verses. And corresponding to them the Sanhedrin was exiled in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known from tradition. The Gemara elaborates. The Divine Presence traveled ten journeys, as derived from verses. The ten journeys are: From the Ark cover to the cherub; and from one cherub to the other cherub; and from the second cherub to the threshold of the Sanctuary; and from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wall of the Temple Mount; and from the wall to the city; and from the city to a mountain close to Jerusalem; and from that mountain to the wilderness; and from the wilderness it ascended and rested in its place in Heaven, isolated from humanity, as it is stated: “I will go and return to My place” (Hosea 5:15). The Gemara cites the sources for each of these stages: From the Ark cover the Divine Presence traveled to the cherub, and from one cherub to the other cherub, and from the second cherub to the threshold, as it is written with regard to Moses in the Tabernacle: “And there I will meet with you, and I will speak to you from above the Ark cover, from between the two cherubs” (Exodus 25:22). And it is written: “And He rode upon a cherub, and flew” (II Samuel 22:11), which indicates that the glory of the Divine Presence can rest upon one cherub. And it is written: “And the glory of the God of Israel had ascended from the cherub, on which it was, to the threshold of the House” (Ezekiel 9:3), i.e., the Divine Presence moved from the cherub to the threshold. And from the threshold of the Sanctuary the Divine Presence went to the courtyard, as it is written: “And the House was filled with the cloud and the courtyard was full of the brightness of the Lord’s glory” (Ezekiel 10:4). From the courtyard to the altar, as it is written: “I saw the Lord standing on the altar” (Amos 9:1). And from the altar to the roof, as it is written: “It is better to dwell in a corner of the roof than in a house together with a contentious woman” (Proverbs 21:9). From the roof to the wall, as it is written: “And behold, the Lord stood upon a wall made by a plumb line” (Amos 7:7). From the wall to the city, as it is written: “The Lord’s voice cries to the city” (Micah 6:9). And from the city the Divine Presence arose to the mountain nearest the Sanctuary, i.e., the Mount of Olives, as it is written: “And the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is on the east side of the city” (Ezekiel 11:23). And from the mountain to the wilderness, as it is written: “It is better to live in the wilderness than with a contentious and fretful woman” (Proverbs 21:19). And from the wilderness it ascended and rested in its place in Heaven, as it is written: “I will go and return to My place until they acknowledge their guilt” (Hosea 5:15). Rabbi Yoḥanan said: For six months the Divine Presence lingered in the wilderness, waiting for the Jewish people, hoping that perhaps they would repent and it would be able to return to its place. When they did not repent, the Divine Presence said: Let them despair and be lost, as it is stated: “But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul” (Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies. And corresponding to these ten stages, the Sanhedrin was exiled in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known from tradition: From the Chamber of Hewn Stone, its fixed seat in the Temple, to Ḥanut, literally, shop, a designated spot on the Temple Mount outside the Temple proper; and from Ḥanut to Jerusalem; and from Jerusalem to Yavne;

ראש השנה ל״א א:י״ח

אָמַר רַבִּי יוֹחָנָן שִׁשָּׁה חֳדָשִׁים נִתְעַכְּבָה שְׁכִינָה לְיִשְׂרָאֵל בַּמִּדְבָּר שֶׁמָּא יַחְזְרוּ בִּתְשׁוּבָה כֵּיוָן שֶׁלֹּא חָזְרוּ אָמַר תִּיפַּח עַצְמָן שֶׁנֶּאֱמַר וְעֵינֵי רְשָׁעִים תִּכְלֶינָה וּמָנוֹס אָבַד מִנְהֶם וְתִקְוָתָם מַפַּח נָפֶשׁ

Rosh Hashanah 31a:18

Rabbi Yoḥanan said: For six months the Divine Presence lingered in the wilderness, waiting for the Jewish people, hoping that perhaps they would repent and it would be able to return to its place. When they did not repent, the Divine Presence said: Let them despair and be lost, as it is stated: “But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul” (Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies.

ראש השנה ל״א א:י״ט

וּכְנֶגְדָּן גָּלְתָה סַנְהֶדְרִין מִגְּמָרָא מִלִּשְׁכַּת הַגָּזִית לַחֲנוּת וּמֵחֲנוּת לִירוּשָׁלַיִם וּמִירוּשָׁלַיִם לְיַבְנֶה

Rosh Hashanah 31a:19

And corresponding to these ten stages, the Sanhedrin was exiled in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known from tradition: From the Chamber of Hewn Stone, its fixed seat in the Temple, to Ḥanut, literally, shop, a designated spot on the Temple Mount outside the Temple proper; and from Ḥanut to Jerusalem; and from Jerusalem to Yavne;

Andrew Rosenblatt