We begin this beautiful Sugya by finishing up our discussion of the proper frame of mind for reciting Hallel on a fast day, learning how the Chachamim balanced the joy of Hallel with the physical state of the tzibbur. From there, we enter a major new Mishnaic discussion regarding the times of the year when the Kohanim would lift their hands to bless the Am Yisrael with Birchas Kohanim four times in a single day. This leads us into the holy foundations of the Ma'amados—the non-priestly watches of Yisraelim who stood by the Tamid offerings in the Beis HaMikdash, representing the entire nation in their avodah.
We will learn how these Ma'amados were structured, how they fasted and cried out to the Aibershter from Monday through Thursday, and how they read the Ma'aseh Bereishis from the Torah to sustain the creation of the world. The Mishna also details the specific schedule of these Torah readings, how they managed their fasts in deference to Shabbos, and the special family wood-offering days, the Korban Eitzim, which brought their own unique joy and halachic adjustments to the daily Temple service.
אֶלָּא עַל נֶפֶשׁ שְׂבֵעָה וְכָרֵס מְלֵאָה.
Rather, Hallel is recited only upon a satisfied soul and a full stomach.
אִינִי? וְהָא רַב פָּפָּא אִיקְּלַע לְבֵי כְּנִישְׁתָּא דַּאֲבִי גוֹבָר וּגְזַר תַּעֲנִית, וְיָרְדוּ לָהֶם גְּשָׁמִים עַד חֲצוֹת, וְאָמַר [לָהֶם: אִמְרוּ] הַלֵּל וְאַחַר כָּךְ אִכְלוּ וּשְׁתוּ!
The Gemara asks: Is that so? But surely Rav Pappa happened to come to the synagogue of Avi Govar and decreed a fast, and rain fell for them before midday, and he said to them: Recite Hallel, and afterward eat and drink!
שָׁאנֵי בְּנֵי מָחוֹזָא, דִּשְׁכִיחִי בְּהוּ שִׁכְרוּת.
The Gemara answers: The people of Mechoza are different, as drunkenness is common among them. If they had gone home to eat first, they would have become drunk and been unable to pray.
הֲדַרַן עֲלָךְ סֵדֶר תַּעֲנִיּוֹת אֵלּוּ
May we return to you, "Seder Taaniyos Elu"!
בִּשְׁלֹשָׁה פְּרָקִים בְּשָׁנָה כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן אַרְבַּע פְּעָמִים בַּיּוֹם; בַּשַּׁחֲרִית, בַּמּוּסָף, בַּמִּנְחָה, וּבִנְעִילַת שְׁעָרִים:
At three times in the year, the Kohanim raise their hands to recite the Priestly Blessing four times in the day: in Shacharis, in Musaf, in Minchah, and in Neilas Shearim (the closing of the gates):
בְּתַעֲנִיּוֹת, וּבְמַעֲמָדוֹת, וּבְיוֹם הַכִּפּוּרִים.
on communal fasts, and on Maamados (non-priestly watches), and on Yom Kippur.
אֵלּוּ הֵן מַעֲמָדוֹת. לְפִי שֶׁנֶּאֱמַר: ״צַו אֶת בְּנֵי יִשְׂרָאֵל אֶת קׇרְבָּנִי לַחְמִי״, וְכִי הֵיאַךְ קׇרְבָּנוֹ שֶׁל אָדָם קָרֵב וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו?
These are the Maamados: Since it is stated: "Command the children of Israel... My offering, My food," which teaches that the daily offering is a communal obligation, how can a person's offering be sacrificed and he is not standing over it?
הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבָּעָה מִשְׁמָרוֹת, עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים שֶׁל לְוִיִּם וְשֶׁל יִשְׂרְאֵלִים.
Therefore, the early prophets instituted twenty-four watches; for each and every watch there was a Maamad in Yerushalayim of Kohanim, of Leviim, and of Israelites representing the nation.
הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן, וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית.
When the time of the watch arrived to ascend, the Kohanim and Leviim would ascend to Yerushalayim, and the Israelites of that watch would gather in their cities and read the story of Creation from the Torah.
וְאַנְשֵׁי הַמַּעֲמָד הָיוּ מִתְעַנִּין אַרְבָּעָה יָמִים בַּשָּׁבוּעַ מִיּוֹם שֵׁנִי וְעַד יוֹם חֲמִישִׁי.
And the members of the Maamad would fast four days in the week, from Monday until Thursday.
וְלֹא הָיוּ מִתְעַנִּין עֶרֶב שַׁבָּת — מִפְּנֵי כְּבוֹד הַשַּׁבָּת, וְלֹא בְּאֶחָד בְּשַׁבָּת — כְּדֵי שֶׁלֹּא יֵצְאוּ מִמְּנוּחָה וְעוֹנֶג לִיגִיעָה וְתַעֲנִית וְיָמוּתוּ.
And they would not fast on Erev Shabbos, because of the honor of Shabbos; and not on Sunday, so that they should not go from rest and delight to exertion and fasting, and die from the sudden change.
בַּיּוֹם הָרִאשׁוֹן: בְּרֵאשִׁית, וִיהִי רָקִיעַ. בַּשֵּׁנִי: יְהִי רָקִיעַ, וְיִקָּווּ הַמַּיִם. בַּשְּׁלִישִׁי: יִקָּווּ הַמַּיִם, וִיהִי מְאֹרֹת. בָּרְבִיעִי: יְהִי מְאֹרֹת, וְיִשְׁרְצוּ הַמַּיִם. בַּחֲמִישִׁי: יִשְׁרְצוּ הַמַּיִם, וְתוֹצֵא הָאָרֶץ. בַּשִּׁשִּׁי: תּוֹצֵא הָאָרֶץ, וַיְכֻלּוּ הַשָּׁמַיִם.
On the first day (Sunday) they read: "In the beginning" and "Let there be a firmament." On the second: "Let there be a firmament" and "Let the waters be gathered." On the third: "Let the waters be gathered" and "Let there be lights." On the fourth: "Let there be lights" and "Let the waters swarm." On the fifth: "Let the waters swarm" and "Let the earth bring forth." On the sixth: "Let the earth bring forth" and "And the heaven and the earth were finished."
פָּרָשָׁה גְּדוֹלָה קוֹרִין אוֹתָהּ בִּשְׁנַיִם, וְהַקְּטַנָּה בְּיָחִיד.
A large portion, consisting of many verses, they read it with two people, and the small portion with one person.
בַּשַּׁחֲרִית וּבַמּוּסָף. וּבַמִּנְחָה נִכְנָסִין וְקוֹרִין עַל פִּיהֶן, כְּקוֹרִין אֶת שְׁמַע.
This was in Shacharis and in Musaf. But in Minchah, they enter and read by heart, just as they read the Shema.
עֶרֶב שַׁבָּת בַּמִּנְחָה לֹא הָיוּ נִכְנָסִין — מִפְּנֵי כְּבוֹד הַשַּׁבָּת.
On Erev Shabbos at Minchah, they would not enter to read, because of the honor of Shabbos.
כׇּל יוֹם שֶׁיֵּשׁ בּוֹ הַלֵּל — אֵין מַעֲמָד בַּשַּׁחֲרִית, קׇרְבַּן מוּסַף — אֵין בַּנְּעִילָה, קׇרְבַּן עֵצִים — אֵין בַּמִּנְחָה. דִּבְרֵי רַבִּי עֲקִיבָא.
Any day that has Hallel on it, there is no Maamad in Shacharis; if there is a Musaf offering, there is no Maamad in Neilah; if there is a wood offering, there is no Maamad in Minchah. These are the words of Rabbi Akiva.
אָמַר לוֹ בֶּן עַזַּאי, כָּךְ הָיָה רַבִּי יְהוֹשֻׁעַ שׁוֹנֶה: קׇרְבַּן מוּסַף — אֵין בַּמִּנְחָה, קׇרְבַּן עֵצִים — אֵין בַּנְּעִילָה.
Ben Azzai said to him: This is how Rabbi Yehoshua would teach: If there is a Musaf offering, there is no Maamad in Minchah; if there is a wood offering, there is no Maamad in Neilah.
חָזַר רַבִּי עֲקִיבָא לִהְיוֹת שׁוֹנֶה כְּבֶן עַזַּאי.
Rabbi Akiva retracted to teach like Ben Azzai.
זְמַן עֲצֵי כֹהֲנִים וְהָעָם, תִּשְׁעָה: בְּאֶחָד בְּנִיסָן בְּנֵי אָרַח בֶּן יְהוּדָה, בְּעֶשְׂרִים בְּתַמּוּז בְּנֵי דָוִד בֶּן יְהוּדָה, בַּחֲמִשָּׁה בְּאָב בְּנֵי פַרְעוֹשׁ בֶּן יְהוּדָה, בְּשִׁבְעָה בּוֹ בְּנֵי יוֹנָדָב בֶּן רֵכָב, בַּעֲשָׂרָה בּוֹ בְּנֵי סְנָאָה בֶּן בִּנְיָמִין, בַּחֲמִשָּׁה עָשָׂר בּוֹ בְּנֵי זַתּוּא בֶּן יְהוּדָה.
The times of the wood offering of the Kohanim and the people were nine: On the first of Nisan, the descendants of Arach ben Yehudah; on the twentieth of Tammuz, the descendants of David ben Yehudah; on the fifth of Av, the descendants of Parosh ben Yehudah; on the seventh of it, the descendants of Yonadav ben Rechav; on the tenth of it, the descendants of Senaah ben Binyamin; on the fifteenth of it, the descendants of Zattu ben Yehudah.
וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם, וְכׇל מִי שֶׁטָּעָה בְּשִׁבְטוֹ, וּבְנֵי גּוֹנְבֵי עֱלִי וּבְנֵי קוֹצְעֵי קְצִיעוֹת.
And with them on the fifteenth of Av brought Kohanim and Leviim, and anyone who erred regarding his tribe, and the descendants of those who stole the pestle, and the descendants of those who dried figs.
בְּעֶשְׂרִים בּוֹ בְּנֵי פַּחַת מוֹאָב בֶּן יְהוּדָה, בְּעֶשְׂרִים בֶּאֱלוּל בְּנֵי עָדִין בֶּן יְהוּדָה, בְּאֶחָד בְּטֵבֵת שָׁבוּ בְּנֵי פַרְעוֹשׁ שְׁנִיָּה.
On the twentieth of it (Av), the descendants of Pachat Moav ben Yehudah; on the twentieth of Elul, the descendants of Adin ben Yehudah; on the first of Teves, the descendants of Parosh returned a second time.
בְּאֶחָד בְּטֵבֵת לֹא הָיָה בּוֹ מַעֲמָד, שֶׁהָיָה בּוֹ הַלֵּל וְקׇרְבַּן מוּסַף וְקׇרְבַּן עֵצִים.
On the first of Teves, there was no Maamad on it, because there was Hallel, and a Musaf offering, and a wood offering on it.
חֲמִשָּׁה דְּבָרִים אֵירְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז, וַחֲמִשָּׁה בְּתִשְׁעָה בְּאָב.
Five calamities occurred to our ancestors on the seventeenth of Tammuz, and five on the Ninth of Av.
בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהוּבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטְמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכׇל.
On the seventeenth of Tammuz, the Tablets were broken, and the daily offering was nullified, and the city walls were breached, and Apostomus burned the Torah, and he placed an idol in the Sanctuary.
בְּתִשְׁעָה בְּאָב נִגְזַר על אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, וְנִלְכְּדָה בֵּיתֵּר, וְנֶחְרְשָׁה הָעִיר.
On the Ninth of Av, it was decreed upon our ancestors that they should not enter the Land, and the Temple was destroyed the first time and the second time, and Betar was captured, and the city of Yerushalayim was plowed.
מִשֶּׁנִּכְנָס אָב מְמַעֲטִין בְּשִׂמְחָה.
From when Av enters, we decrease in joy.
שַׁבָּת שֶׁחָל תִּשְׁעָה בְּאָב לִהְיוֹת בְּתוֹכָהּ אָסוּר מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מוּתָּרִין מִפְּנֵי כְּבוֹד הַשַּׁבָּת.
During the week in which the Ninth of Av falls, it is forbidden to cut hair and to wash clothes, but on Thursday they are permitted because of the honor of Shabbos.
עֶרֶב תִּשְׁעָה בְּאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין, לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן.
On Erev Tisha B'Av, a person should not eat two cooked dishes, he should not eat meat, and he should not drink wine at the final meal.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: יְשַׁנֶּה.
Rabban Shimon ben Gamliel says: He should make a change from his usual eating habits.
רַבִּי יְהוּדָה מְחַיֵּיב בִּכְפִיַּית הַמִּטָּה, וְלֹא הוֹדוּ לוֹ חֲכָמִים.
Rabbi Yehudah obligates the overturning of the bed, but the Sages did not agree with him.
אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים,
Rabban Shimon ben Gamliel said: There were no holidays for Israel like the fifteenth of Av and Yom Kippur,
שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין — שֶׁלֹּא לְבַיֵּישׁ אֶת מִי שֶׁאֵין לוֹ.
for on them the daughters of Yerushalayim would go out in borrowed white garments, so as not to embarrass one who did not have her own.
כׇּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים.
All the garments required immersion to ensure they were ritually pure. And the daughters of Yerushalayim would go out and dance in the vineyards.
וּמָה הָיוּ אוֹמְרוֹת: בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה מָה אַתָּה בּוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַּנּוֹי, תֵּן עֵינֶיךָ בַּמִּשְׁפָּחָה.
And what would they say? "Young man, please lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty; set your eyes on family."
״שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי אִשָּׁה יִרְאַת ה׳ הִיא תִתְהַלָּל״, וְאוֹמֵר: ״תְּנוּ לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ״.
As the verse says: "Grace is false and beauty is vain; a woman who fears Hashem, she shall be praised." And it says: "Give her of the fruit of her hands, and let her works praise her in the gates."
וְכֵן הוּא אוֹמֵר: ״צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ״.
And so it says: "Go forth and gaze, daughters of Zion, upon King Shlomo, in the crown with which his mother crowned him on the day of his wedding, and on the day of the gladness of his heart."
״בְּיוֹם חֲתֻנָּתוֹ״ — זֶה מַתַּן תּוֹרָה, ״וּבְיוֹם שִׂמְחַת לִבּוֹ״ — זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִּמְהֵרָה בְּיָמֵינוּ.
"On the day of his wedding" — this refers to the Giving of the Torah; "and on the day of the gladness of his heart" — this refers to the building of the Beis HaMikdash, may it be rebuilt speedily in our days.
גְּמָ׳ בִּשְׁלֹשָׁה פְּרָקִים בַּשָּׁנָה כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶם כּוּ׳.
GEMARA: At three times in the year, the Kohanim raise their hands etc.
תַּעֲנִיּוֹת וּמַעֲמָדוֹת מִי אִיכָּא מוּסָף?
The Gemara asks: On fasts and Maamados, is there a Musaf prayer? Why does the Mishnah list Musaf as one of the four times they bless the people on those days?
חַסּוֹרֵי מִיחַסְּרָא, וְהָכִי קָתָנֵי:
The Gemara answers: The Mishnah is missing words, and this is what it is teaching:
בִּשְׁלֹשָׁה פְּרָקִים כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן כׇּל זְמַן שֶׁמִּתְפַּלְּלִין, וְיֵשׁ מֵהֶן אַרְבָּעָה פְּעָמִים בַּיּוֹם — שַׁחֲרִית וּמוּסָף מִנְחָה וּנְעִילַת שְׁעָרִים, וְאֵלּוּ הֵן שְׁלֹשָׁה פְּרָקִים: תַּעֲנִיּוֹת, וּמַעֲמָדוֹת, וְיוֹם הַכִּפּוּרִים.
At three times in the year, the Kohanim raise their hands whenever they pray, and some of these times have four times in the day — Shacharis, Musaf, Minchah, and Neilas Shearim. And these are the three times: fasts, Maamados, and Yom Kippur. On Yom Kippur there are four prayers, but on fasts and Maamados there are only three.
אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: זוֹ דִּבְרֵי רַבִּי מֵאִיר.
Rav Nachman said in the name of Rabbah bar Avuha: This is the opinion of Rabbi Meir, who holds that Kohanim bless the people at Minchah on fast days.
אֲבָל חֲכָמִים אוֹמְרִים: שַׁחֲרִית וּמוּסָף — יֵשׁ בָּהֶן נְשִׂיאַת כַּפַּיִם, מִנְחָה וּנְעִילָה — אֵין בָּהֶן נְשִׂיאַת כַּפַּיִם.
But the Sages say: Shacharis and Musaf have the Priestly Blessing, but Minchah and Neilah do not have the Priestly Blessing.
מַאן חֲכָמִים — רַבִּי יְהוּדָה הִיא.
The Gemara notes: Who are the "Sages" mentioned here? It is Rabbi Yehudah.
דְּתַנְיָא: שַׁחֲרִית וּמוּסָף מִנְחָה וּנְעִילָה כּוּלָּן יֵשׁ בָּהֶן נְשִׂיאַת כַּפַּיִם, דִּבְרֵי רַבִּי מֵאִיר.
As it was taught in a Braisa: Shacharis, Musaf, Minchah, and Neilah — all of them have the Priestly Blessing; these are the words of Rabbi Meir.
רַבִּי יְהוּדָה אוֹמֵר: שַׁחֲרִית וּמוּסָף — יֵשׁ בָּהֶן נְשִׂיאַת כַּפַּיִם, מִנְחָה וּנְעִילָה — אֵין בָּהֶן נְשִׂיאַת כַּפַּיִם.
Rabbi Yehudah says: Shacharis and Musaf have the Priestly Blessing, but Minchah and Neilah do not have the Priestly Blessing.
רַבִּי יוֹסֵי אוֹמֵר: נְעִילָה — יֵשׁ בָּהּ נְשִׂיאַת כַּפַּיִם, מִנְחָה — אֵין בָּהּ נְשִׂיאַת כַּפַּיִם.
Rabbi Yose says: Neilah has the Priestly Blessing, but Minchah does not have the Priestly Blessing.
בְּמַאי קָמִיפַּלְגִי?
The Gemara asks: In what principle do they differ?
רַבִּי מֵאִיר סָבַר: כׇּל יוֹם טַעְמָא מַאי לָא פָּרְשִׂי כָּהֲנֵי יְדַיְיהוּ בְּמִנְחֲתָא — מִשּׁוּם שִׁכְרוּת, הָאִידָּנָא לֵיכָּא שִׁכְרוּת.
Rabbi Meir holds: Every ordinary day, what is the reason that the Kohanim do not spread their hands to bless the people at Minchah? Because of drunkenness, as they may have drunk wine with lunch. But now, on a fast day, there is no drunkenness, so they may bless the people.
רַבִּי יְהוּדָה סָבַר: שַׁחֲרִית וּמוּסָף דְּכׇל יוֹם לָא שְׁכִיחַ שִׁכְרוּת — לָא גְּזַרוּ בְּהוּ רַבָּנַן, מִנְחָה וּנְעִילָה דְּכׇל יוֹם שְׁכִיחָא שִׁכְרוּת — גְּזַרוּ בְּהוּ רַבָּנַן.
Rabbi Yehudah holds: Shacharis and Musaf, which on any ordinary day drunkenness is not common at those times, the Rabbis did not decree upon them to forbid the blessing on fast days. But Minchah and Neilah, which on any ordinary day drunkenness is common at those times, the Rabbis decreed upon them to forbid the blessing even on fast days.
רַבִּי יוֹסֵי סָבַר: מִנְחָה דְּאִיתַהּ בְּכׇל יוֹם — גְּזַרוּ בַּהּ רַבָּנַן, נְעִילָה דְּלֵיתַהּ בְּכׇל יוֹם — לָא גְּזַרוּ בַּהּ רַבָּנַן.
Rabbi Yose holds: Minchah, which exists on every ordinary day, the Rabbis decreed upon it to forbid the blessing. But Neilah, which does not exist on every ordinary day, the Rabbis did not decree upon it.
אָמַר רַב יְהוּדָה אָמַר רַב: הֲלָכָה כְּרַבִּי מֵאִיר.
Rav Yehudah said in the name of Rav: The halachah is like Rabbi Meir.
וְרַבִּי יוֹחָנָן אָמַר: נָהֲגוּ הָעָם כְּרַבִּי מֵאִיר.
And Rabbi Yochanan said: The people custom to act like Rabbi Meir.
וְרָבָא אָמַר: מִנְהָג כְּרַבִּי מֵאִיר.
And Rava said: There is a custom like Rabbi Meir.
מַאן דְּאָמַר הֲלָכָה כְּרַבִּי מֵאִיר — דָּרְשִׁינַן לַהּ בְּפִירְקָא.
The Gemara explains: The one who said "the halachah is like Rabbi Meir" means we expound it in the public lecture.
מַאן דְּאָמַר מִנְהָג — מִידְרָשׁ לָא דָּרְשִׁינַן, אוֹרוֹיֵי מוֹרֵינַן.
The one who said "there is a custom" means we do not expound it publicly, but we instruct individuals who ask.
וּמַאן דְּאָמַר נָהֲגוּ — אוֹרוֹיֵי לָא מוֹרֵינַן, וְאִי עָבֵיד — עָבֵיד, וְלָא מַהְדְּרִינַן לֵיהּ.
And the one who said "the people custom to act" means we do not even instruct individuals, but if one does it, he does it, and we do not make him turn back.
וְרַב נַחְמָן אָמַר: הֲלָכָה כְּרַבִּי יוֹסֵי. וַהֲלָכָה כְּרַבִּי יוֹסֵי.
And Rav Nachman said: The halachah is like Rabbi Yose. And the halachah is indeed like Rabbi Yose.
וְהָאידָּנָא מַאי טַעְמָא פָּרְשִׂי כָּהֲנֵי יְדַיְיהוּ בְּמִנְחֲתָא דְתַעֲנִיתָא?
The Gemara asks: And nowadays, what is the reason that the Kohanim spread their hands at Minchah of a fast day?
כֵּיוָן דִּבְסָמוּךְ לִשְׁקִיעַת הַחַמָּה קָא פָּרְשִׂי — כִּתְפִילַּת נְעִילָה דָּמְיָא.
The Gemara answers: Since they spread their hands close to sunset, it is considered like the Neilah prayer, and is permitted according to Rabbi Yose.
דְּכוּלֵּי עָלְמָא מִיהַת שִׁכּוֹר אָסוּר בִּנְשִׂיאַת כַּפַּיִם. מְנָהָנֵי מִילֵּי?
The Gemara notes: In any event, everyone agrees that a drunk person is forbidden to perform the Priestly Blessing. From where do we derive these words?
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִשּׁוּם בַּר קַפָּרָא: לָמָּה נִסְמְכָה פָּרָשַׁת כֹּהֵן מְבָרֵךְ לְפָרָשַׁת נָזִיר?
Rabbi Yehoshua ben Levi said in the name of Bar Kappara: Why is the portion of the Kohen blessing juxtaposed to the portion of the Nazir?
לוֹמַר: מָה נָזִיר אָסוּר בְּיַיִן, אַף כֹּהֵן מְבָרֵךְ אָסוּר בְּיַיִן.
To say: Just as a Nazir is forbidden in wine, so too a Kohen blessing is forbidden in wine.
מַתְקֵיף לַהּ אֲבוּהּ דְּרַבִּי זֵירָא, וְאָמְרִי לַהּ אוֹשַׁעְיָא בַּר זַבְדָּא: אִי מָה נָזִיר אָסוּר בְּחַרְצָן — אַף כֹּהֵן מְבָרֵךְ אָסוּר בְּחַרְצָן!
The father of Rabbi Zeira, and some say Oshaia bar Zavda, challenged this: If so, just as a Nazir is forbidden in grape seeds, so too a Kohen blessing should be forbidden in grape seeds!
אָמַר רַבִּי יִצְחָק, אָמַר קְרָא: ״לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ״, מָה מְשָׁרֵת מוּתָּר בְּחַרְצָן — אַף כֹּהֵן מְבָרֵךְ מוּתָּר בְּחַרְצָן.
Rabbi Yitzchak said: The verse says: "To minister to Him and to bless in His Name." This equates blessing to Temple service: Just as a ministering Kohen is permitted in grape seeds, so too a Kohen blessing is permitted in grape seeds.
The Gemara clarifies that while Hallel is ideally said on a full stomach, in places like Mehoza where people might easily become drunk, it was recited immediately after the fast before going home. We then learn the halachos of the Ma'amados, established by Shmuel and David HaMelech to ensure the entire nation was represented during the daily offerings. The members of the Ma'amad would fast four days a week, read the creation story in the Torah, and adjust their prayers and readings depending on whether the day featured Hallel, Musaf, or the special family wood offerings brought by families such as the descendants of Parosh ben Yehuda and Zattu ben Yehuda.
The Gemara teaches us a profound lesson about how we connect to the service of Hashem. When the Torah commands us to bring the daily offerings, the Mishnah asks a simple, piercing question: 'How can a person’s offering be sacrificed when he is not standing next to it?' To solve this, the early prophets instituted the Ma'amados—representatives who stood in the Beis HaMikdash on behalf of all Klal Yisrael, while those back home gathered in their local shuls to fast, pray, and read the story of Creation.
This teaches us that you can never be a mere bystander in your relationship with the Aibershter. You cannot rely on others to do the spiritual heavy lifting for you. Even when the Kohanim were physically offering the korbanos in Yerushalayim, every single Yid back in their own town had to actively participate, fast, and align themselves with the service. Your connection to Torah, mitzvos, and the avodah of the tzibbur requires your personal presence and heart.
Today, we do not have the Beis HaMikdash, but we have our shuls, our batei midrash, and our daily tefillos. When you daven or learn, do not just show up as a spectator watching the chazzan or the person next to you. Stand 'on top of your offering' with full focus and energy, knowing that your personal avodah is an indispensable part of the entire Jewish nation's service of Hashem.
Today, when you daven Mincha or Maariv, do not just answer Amen and let the chazzan carry the tefillah. Take thirty seconds before you start to stand silently, realize you are standing directly before the King, and put your own heart into every single word.