We begin this daf by wrapping up our sugya about the kohanim who daven the Birchas Kohanim, comparing their halachos to those of a nazir and a kohein serving in the Beis HaMikdash. The Gemara clarifies that the comparisons are meant as a support for Rabbinic laws, which is why we lean toward leniency rather than stringency.
From there, we dive into the beautiful inyan of the Ma'amados—the non-priestly watches. The Gemara explains how the early prophets, Shmuel and David HaMelech, established twenty-four watches of kohanim, Levi'im, and Yisraelim. We learn how the Yisraelim of each watch would stand by during the korbanos, because how can a person's offering be brought if he is not standing right there next to it?
אִי מָה מְשָׁרֵת — בַּעַל מוּם לָא, אַף כֹּהֵן מְבָרֵךְ — בַּעַל מוּם לָא!
The Gemara asks: If so, then just as a ministering priest who is a blemished person may not serve, so too, a priest who blesses the nation with the Priestly Blessing, if he is a blemished person he may not bless!
הָא אִיתַּקַּשׁ לְנָזִיר.
The Gemara answers: This priest who blesses is juxtaposed to a nazirite, who is not disqualified by a blemish.
וּמַאי חָזֵית דְּמַקְּשַׁתְּ לְקוּלָּא? אַקֵּישׁ לְחוּמְרָא!
The Gemara asks: And what did you see that you juxtaposed the cases to yield a leniency? Juxtapose them to yield a stringency, comparing him to a nazirite for grape pits and to a ministering priest for blemishes!
אַסְמַכְתָּא נִינְהוּ מִדְּרַבָּנַן, וּלְקוּלָּא.
The Gemara explains: These derivations are merely a support for laws that are Rabbinic, and when there is a doubt in Rabbinic laws, we rule to yield a leniency.
אֵלּוּ הֵן מַעֲמָדוֹת. לְפִי שֶׁנֶּאֱמַר: ״צַו אֶת בְּנֵי יִשְׂרָאֵל כּוּ׳״.
The Mishnah taught: These are the non-priestly watches (ma'amados). Since it is stated: "Command the children of Israel etc."
מַאי קָאָמַר?
The Gemara asks: What is the Mishnah saying? How does the verse relate to the watches?
הָכִי קָאָמַר: אֵלּוּ הֵן מַעֲמָדוֹת. וּמָה טַעַם תִּיקְּנוּ מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר: ״צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם אֶת קׇרְבָּנִי לַחְמִי לְאִשַּׁי״.
The Gemara explains: This is what the Mishnah is saying: These are the non-priestly watches. And what is the reason that the Sages instituted non-priestly watches? Since it is stated: "Command the children of Israel and say to them: My offering, My food for My fire offerings..."
וְהֵיאַךְ קׇרְבָּנוֹ שֶׁל אָדָם קָרֵב וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו?
The Mishnah continues: But how can a person's offering be sacrificed and he is not standing over it to watch? Therefore, representatives of the nation must be present.
הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבָּעָה מִשְׁמָרוֹת.
Therefore, the early prophets instituted twenty-four priestly watches (mishmaros).
עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים וְשֶׁל לְוִיִּם וְשֶׁל יִשְׂרְאֵלִים.
For each and every priestly watch, there was a corresponding watch (ma'amad) in Yerushalayim of priests, of Levites, and of Israelites.
הִגִּיעַ זְמַן מִשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִין לִירוּשָׁלַיִם.
When the time arrived for a particular priestly watch to ascend, the priests and Levites of that watch would ascend to Yerushalayim.
תָּנוּ רַבָּנַן: עֶשְׂרִים וְאַרְבָּעָה מִשְׁמָרוֹת בְּאֶרֶץ יִשְׂרָאֵל, וּשְׁתֵּים עֶשְׂרֵה בִּירִיחוֹ.
The Rabbis taught in a Braisa: There were twenty-four priestly watches in Eretz Yisrael, and twelve in Yericho.
שְׁתֵּים עֶשְׂרֵה בִּירִיחוֹ?! נְפִישָׁן לְהוּ טוּבָא!
The Gemara asks in surprise: Twelve in Yericho?! If so, they are too many, totaling thirty-six watches!
אֶלָּא: שְׁתֵּים עֶשְׂרֵה מֵהֶן בִּירִיחוֹ.
Rather, the Braisa means: Twelve of them, out of the twenty-four, were located in Yericho.
הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, חֲצִי הַמִּשְׁמָר הָיָה עוֹלֶה מֵאֶרֶץ יִשְׂרָאֵל לִירוּשָׁלַיִם, וַחֲצִי הַמִּשְׁמָר הָיָה עוֹלֶה מִירִיחוֹ, כְּדֵי שֶׁיְּסַפְּקוּ מַיִם וּמָזוֹן לַאֲחֵיהֶם שֶׁבִּירוּשָׁלַיִם.
When the time arrived for the priestly watch to ascend, half of the watch would ascend from other parts of Eretz Yisrael to Yerushalayim, and half of the watch would ascend from Yericho, in order that they could supply water and food to their brothers in Yerushalayim.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: כֹּהֲנִים וּלְוִיִּם וְיִשְׂרְאֵלִים מְעַכְּבִין אֶת הַקׇּרְבָּן.
Rav Yehuda said that Shmuel said: Priests, Levites, and Israelites of the watch are indispensable for the offering; if any are missing, the communal offering cannot be brought.
בְּמַתְנִיתָא תָּנָא רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: כֹּהֲנִים וּלְוִיִּם וּכְלֵי שִׁיר מְעַכְּבִין אֶת הַקׇּרְבָּן.
In a Braisa it was taught that Rabbi Shimon ben Elazar says: Priests, Levites, and musical instruments are indispensable for the offering.
בְּמַאי קָמִיפַּלְגִי?
The Gemara asks: Regarding what principle do they disagree?
מָר סָבַר: עִיקַּר שִׁירָה בַּפֶּה, וּמָר סָבַר: עִיקַּר שִׁירָה בִּכְלִי.
The Gemara answers: One Master, Shmuel, holds that the essential song of the Levites is vocal, and therefore instruments are not indispensable; and one Master, Rabbi Shimon, holds that the essential song is instrumental, performed with a vessel.
אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: מֹשֶׁה תִּיקֵּן לָהֶם לְיִשְׂרָאֵל שְׁמוֹנָה מִשְׁמָרוֹת, אַרְבָּעָה מֵאֶלְעָזָר וְאַרְבָּעָה מֵאִיתָמָר.
Rav Hama bar Gurya said that Rav said: Moshe Rabbeinu initially instituted for Israel eight priestly watches, four from the descendants of Elazar and four from the descendants of Itamar.
בָּא שְׁמוּאֵל וְהֶעֱמִידָן עַל שֵׁשׁ עֶשְׂרֵה, בָּא דָּוִד וְהֶעֱמִידָן עַל עֶשְׂרִים וְאַרְבָּעָה, שֶׁנֶּאֱמַר: ״בִּשְׁנַת הָאַרְבָּעִים לְמַלְכוּת דָּוִיד נִדְרָשׁוּ וַיִּמָּצֵא בָהֶם גִּבּוֹרֵי חַיִל בְּיַעְזֵיר גִּלְעָד״.
Shmuel came and established them as sixteen, and David came and established them as twenty-four, as it is stated: "In the fortieth year of the reign of David they were sought, and there were found among them mighty men of valor at Yazer of Gilead."
מֵיתִיבִי: מֹשֶׁה תִּיקֵּן לָהֶם לְיִשְׂרָאֵל שְׁמוֹנָה מִשְׁמָרוֹת, אַרְבָּעָה מֵאֶלְעָזָר וְאַרְבְּעָה מֵאִיתָמָר, וּבָא דָּוִד וּשְׁמוּאֵל וְהֶעֱמִידָן עַל עֶשְׂרִים וְאַרְבַּע, שֶׁנֶּאֱמַר: ״הֵמָּה יִסַּד דָּוִיד וּשְׁמוּאֵל הָרֹאֶה בֶּאֱמוּנָתָם״!
The Gemara raises an objection from a Braisa: Moshe instituted for Israel eight priestly watches, four from Elazar and four from Itamar, and David and Shmuel came and established them as twenty-four, as it is stated: "Whom David and Shmuel the seer ordained in their set office"! This implies they established them together, unlike Rav's breakdown.
הָכִי קָאָמַר: מִיִּסּוּדוֹ שֶׁל דָּוִד וּשְׁמוּאֵל הָרָמָתִי הֶעֱמִידוּם עַל עֶשְׂרִים וְאַרְבַּע.
The Gemara answers: This is what the Braisa is saying: From the foundation of David and Shmuel of Ramah, through their joint planning, they eventually established them as twenty-four.
תַּנְיָא אִידַּךְ: מֹשֶׁה תִּיקֵּן לָהֶם לְיִשְׂרָאֵל שֵׁשׁ עֶשְׂרֵה מִשְׁמָרוֹת, שְׁמוֹנָה מֵאֶלְעָזָר וּשְׁמוֹנָה מֵאִיתָמָר.
It was taught in another Braisa: Moshe instituted for Israel sixteen priestly watches, eight from Elazar and eight from Itamar.
וּכְשֶׁרַבּוּ בְּנֵי אֶלְעָזָר עַל בְּנֵי אִיתָמָר, חִלְּקוּם וְהֶעֱמִידוּם עַל עֶשְׂרִים וְאַרְבַּע, שֶׁנֶּאֱמַר: ״וַיִּמָּצְאוּ בְנֵי אֶלְעָזָר רַבִּים לְרָאשֵׁי הַגְּבָרִים מִן בְּנֵי אִיתָמָר וַיַּחְלְקוּם לִבְנֵי אֶלְעָזָר רָאשִׁים לְבֵית אָבוֹת שִׁשָּׁה עָשָׂר וְלִבְנֵי אִיתָמָר לְבֵית אֲבוֹתָם שְׁמוֹנָה״,
And when the descendants of Elazar became more numerous than the descendants of Itamar, they divided them and established them as twenty-four, as it is stated: "And there were more chief men found of the sons of Elazar than of the sons of Itamar, and they were divided: of the sons of Elazar there were sixteen heads of fathers' houses, and of the sons of Itamar, according to their fathers' houses, eight,"
וְאוֹמֵר: ״בֵּית אָב אֶחָד אָחֻז לְאֶלְעָזָר וְאָחֻז אָחֻז לְאִיתָמָר״.
and it says: "One father's house taken for Elazar, and proportionately for Itamar."
מַאי ״וְאוֹמֵר״?
The Gemara asks: What is the purpose of quoting the second verse with "and it says"?
וְכִי תֵּימָא: כִּי הֵיכִי דִּנְפִישִׁי בְּנֵי אֶלְעָזָר, הָכָא נָמֵי דִּנְפִישִׁי בְּנֵי אִיתָמָר — שְׁמוֹנָה, מֵעִיקָּרָא אַרְבָּעָה הֲווֹ,
The Gemara explains: And if you would say that just as the descendants of Elazar increased, here too, the descendants of Itamar increased to eight, but originally they were only four as Rav Hama bar Gurya claimed,
תָּא שְׁמַע: ״בֵּית אָב אֶחָד אָחֻז לְאֶלְעָזָר וְאָחֻז אָחֻז לְאִיתָמָר״.
then come and hear: "One father's house taken for Elazar, and proportionately for Itamar," which shows that the descendants of Itamar remained as they originally were, without increasing.
תְּיוּבְתָּא דְּרַב חָמָא בַּר גּוּרְיָא!
The Gemara notes: This is a conclusive refutation of Rav Hama bar Gurya!
אָמַר לְךָ רַב חָמָא בַּר גּוּרְיָא: תַּנָּאֵי הִיא, וַאֲנָא דַּאֲמַרִי כִּי הַאי תַּנָּא דְּאָמַר שְׁמוֹנָה.
The Gemara answers: Rav Hama bar Gurya could say to you: It is a dispute between Tanna'im, and I stated my opinion in accordance with that Tanna of the first Braisa who said that Moshe originally instituted only eight watches.
תָּנוּ רַבָּנַן: אַרְבָּעָה מִשְׁמָרוֹת עָלוּ מִן הַגּוֹלָה, וְאֵלּוּ הֵן: יְדַעְיָה, חָרִים, פַּשְׁחוּר, וְאִימֵּר.
The Rabbis taught in a Braisa: Only four priestly watches ascended from the Exile, and these are they: Yedayah, Harim, Pashchur, and Immer.
עָמְדוּ נְבִיאִים שֶׁבֵּינֵיהֶם, וְחִלְּקוּם וְהֶעֱמִידוּם עַל עֶשְׂרִים וְאַרְבָּעָה, בְּלָלוּם וּנְתָנוּם בְּקַלפִּי.
The prophets among them arose, and divided them and established them as twenty-four watches. They mixed them and placed them in a lottery box (kalfei).
בָּא יְדַעְיָה וְנָטַל חֶלְקוֹ וְחֵלֶק חֲבֵרָיו שֵׁשׁ, בָּא חָרִים וְנָטַל חֶלְקוֹ וְחֵלֶק חֲבֵרָיו שֵׁשׁ, וְכֵן פַּשְׁחוּר, וְכֵן אִימֵּר.
Yedayah came and drew his portion and the portion of his companions, six watches in total. Harim came and drew his portion and the portion of his companions, six, and likewise Pashchur, and likewise Immer.
וְכֵן הִתְנוּ נְבִיאִים שֶׁבֵּינֵיהֶם: שֶׁאֲפִילּוּ יְהוֹיָרִיב רֹאשׁ מִשְׁמֶרֶת עוֹלֶה — לֹא יִדָּחֶה יְדַעְיָה מִמְּקוֹמוֹ.
And likewise, the prophets among them stipulated: That even if Yehoyariv, the original head of the first watch, ascends from Babylonia, Yedayah shall not be displaced from his place as the head.
אֶלָּא: יְדַעְיָה עִיקָּר, וִיהוֹיָרִיב טָפֵל לוֹ.
Rather, Yedayah remains the primary head, and Yehoyariv is secondary to him.
וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין בְּעָרֵיהֶן וְקוֹרִין בְּמַעֲשֵׂה בְרֵאשִׁית.
The Mishnah taught: And the Israelites of that watch would gather in their cities and read the account of Creation.
מְנָהָנֵי מִילֵּי?
The Gemara asks: From where are these words derived?
אָמַר רַבִּי יַעֲקֹב בַּר אַחָא אָמַר רַב אַסִּי: אִלְמָלֵא מַעֲמָדוֹת לֹא נִתְקַיְּימוּ שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר ה׳ אֱלֹהִים בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה״,
Rabbi Yaakov bar Acha said that Rav Assi said: Were it not for the watches, heaven and earth would not endure, as it is stated: "And he said: Hashem Elokim, whereby shall I know that I shall inherit it?"
אָמַר אַבְרָהָם: רִבּוֹנוֹ שֶׁל עוֹלָם! שֶׁמָּא יִשְׂרָאֵל חוֹטְאִין לְפָנֶיךָ, אַתָּה עוֹשֶׂה לָהֶם כְּדוֹר הַמַּבּוּל וּכְדוֹר הַפְּלַגָּה?
Avraham said before Him: Master of the Universe! Perhaps Israel will sin before You, and You will do to them as You did to the generation of the Flood and the generation of the Dispersion?
אֲמַר לֵיהּ: לָאו.
Hashem said to him: No, I will not destroy them.
אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! הוֹדִיעֵנִי בַּמֶּה אִירָשֶׁנָּה?
Avraham said before Him: Master of the Universe! Let me know whereby I shall inherit it, meaning how will they be sustained?
אֲמַר לֵיהּ: ״קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְגוֹ׳״.
Hashem said to him: "Take for Me a three-year-old heifer, and a three-year-old goat, etc.", hinting at the sacrifices.
אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! תִּינַח בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים. בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים מָה תְּהֵא עֲלֵיהֶם?
Avraham said before Him: Master of the Universe! This is fine when the Beis HaMikdash is standing. But when the Beis HaMikdash is not standing, what will be of them?
אָרַר לוֹ: כְּבָר תִּקַּנְתִּי לָהֶם סֵדֶר קׇרְבָּנוֹת, בִּזְמַן שֶׁקּוֹרְאִין בָּהֶן לְפָנַי — מַעֲלֶה אֲנִי עֲלֵיהֶם כְּאִילּוּ הִקְרִיבוּם לְפָנַי וַאֲנִי מוֹחֵל לָהֶם עַל כׇּל עֲוֹנוֹתֵיהֶם.
Hashem said to him: I have already established for them the order of the sacrifices. Whenever they read them before Me, I credit it to them as if they sacrificed them before Me, and I forgive them for all their sins.
תָּנוּ רַבָּנַן: אַנְשֵׁי מִשְׁמָר הָיוּ מִתְפַּלְּלִין עַל קׇרְבַּן אֲחֵיהֶם שֶׁיִּתְקַבֵּל בְּרָצוֹן.
The Rabbis taught in a Braisa: The men of the priestly watch would pray over the offering of their brothers that it should be accepted with favor.
וְאַנְשֵׁי מַעֲמָד מִתְכַּנְּסִין לְבֵית הַכְּנֶסֶת, וְיוֹשְׁבִין אַרְבַּע תַּעֲנִיּוֹת: בַּשֵּׁנִי בַּשַּׁבָּת, בַּשְּׁלִישִׁי, בָּרְבִיעִי, וּבַחֲמִישִׁי.
And the men of the non-priestly watch would gather in the synagogue and observe four fasts: on Monday, on Tuesday, on Wednesday, and on Thursday.
בַּשֵּׁנִי — עַל יוֹרְדֵי הַיָּם. בַּשְּׁלִישִׁי — עַל הוֹלְכֵי מִדְבָּרוֹת.
On Monday they fasted for those who go down to the sea. On Tuesday they fasted for those who travel through the deserts.
בָּרְבִיעִי — עַל אַסְכָּרָא שֶׁלֹּא תִּיפּוֹל עַל הַתִּינוֹקוֹת.
On Wednesday they fasted against croup, that it should not fall upon the young children.
בַּחֲמִישִׁי — עַל עוּבָּרוֹת וּמֵינִיקוֹת. עוּבָּרוֹת — שֶׁלֹּא יַפִּילוּ, מֵינִיקוֹת — שֶׁיָּנִיקוּ אֶת בְּנֵיהֶם.
On Thursday they fasted for pregnant women and nursing mothers: pregnant women, that they should not miscarry; nursing mothers, that they should be able to nurse their children.
וּבָעֶרֶב שַׁבָּת לֹא הָיוּ מִתְעַנִּין מִפְּנֵי כְּבוֹד הַשַּׁבָּת, קַל וָחוֹמֶר בַּשַּׁבָּת עַצְמָהּ.
And on Erev Shabbos they would not fast due to the honor of Shabbos, and all the more so on Shabbos itself.
בְּאֶחָד בְּשַׁבָּת מַאי טַעְמָא לָא?
The Gemara asks: On Sunday, what is the reason they did not fast?
אָמַר רַבִּי יוֹחָנָן: מִפְּנֵי הַנּוֹצְרִים.
Rabbi Yochanan said: Because of the Christians, who made Sunday their holiday, and fasting then would arouse enmity.
רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: מִפְּנֵי שֶׁהוּא שְׁלִישִׁי לַיְצִירָה.
Rabbi Shmuel bar Nachmani said: Because it is the third day from the creation of man on Friday, and a person is physically weakest on the third day after a change in his routine.
רֵישׁ לָקִישׁ אָמַר: מִפְּנֵי נְשָׁמָה יְתֵירָה, דְּאָמַר רֵישׁ לָקִישׁ: נְשָׁמָה יְתֵירָה נִיתְּנָה בּוֹ בָּאָדָם בְּעֶרֶב שַׁבָּת, בְּמוֹצָאֵי שַׁבָּת נוֹטְלִין אוֹתָהּ מִמֶּנּוּ, שֶׁנֶּאֱמַר: ״שָׁבַת וַיִּנָּפַשׁ״. כֵּיוָן שֶׁשָּׁבַת — וַי אָבְדָה נָפֶשׁ.
Resh Lakish said: Because of the additional soul (neshamah yeseirah). For Resh Lakish said: An additional soul is given to a person on Erev Shabbos, and on Motzaei Shabbos they take it away from him, as it is stated: "He rested and was refreshed" (shavas vayinafash), which is homiletically read: Once he rested and Shabbos ended, woe (vai) for the lost soul (nefesh). Therefore, one should not fast on Sunday.
בַּיּוֹם הָרִאשׁוֹן ״בְּרֵאשִׁית״ וִ״יהִי רָקִיעַ״.
The Mishnah taught: On the first day, Sunday, they read "In the beginning" (Genesis 1:1-5) and "Let there be a firmament" (Genesis 1:6-8).
תָּנָא: ״בְּרֵאשִׁית״ בִּשְׁנַיִם, ״יְהִי רָקִיעַ״ בְּאֶחָד.
A Tanna taught: "In the beginning" was read by two people, and "Let there be a firmament" by one person.
בִּשְׁלָמָא ״יְהִי רָקִיעַ״ בְּאֶחָד — תְּלָתָא פְּסוּקֵי הָווּ.
The Gemara analyzes this: Granted, "Let there be a firmament" is read by one person, because there are three verses in that section, which is the minimum for one person.
אֶלָּא ״בְּרֵאשִׁית״ בִּשְׁנַיִם, מַאי טַעְמָא? חַמְשָׁה פְּסוּקֵי הָוַיִין, וְתַנְיָא: הַקּוֹרֵא בַּתּוֹרָה — אַל יִפְחוֹת מִשְּׁלֹשָׁה פְּסוּקִים!
But "In the beginning" read by two, what is the reason? There are only five verses in that section, and it was taught in a Braisa: One who reads in the Torah should not read fewer than three verses! If two people read, one of them must read only two verses!
רַב אָמַר: דּוֹלֵג. וּשְׁמוּאֵל אָמַר: פּוֹסֵק.
Rav said: The second reader repeats (doleg) one of the verses read by the first. And Shmuel said: One of the readers splits a verse in half.
וְרַב דְּאָמַר דּוֹלֵג, מַאי טַעְמָא לָא אָמַר פּוֹסֵק?
The Gemara asks: And Rav, who said he repeats, what is the reason he did not say he splits a verse?
קָסָבַר: כׇּל פְּסוּקָא דְּלָא פַּסְקֵיהּ מֹשֶׁה — אֲנַן לָא פָּסְקִינַן לֵיהּ.
The Gemara answers: He holds: Any verse that Moshe Rabbeinu did not split, we do not split.
וּשְׁמוּאֵל אָמַר פּוֹסֵק, וּמִי פָּסְקִינַן?
The Gemara asks: And Shmuel said he splits? But do we split verses?
וְהָאָמַר רַבִּי חֲנִינָא קָרָא: צַעַר גָּדוֹל הָיָה לִי אֵצֶל רַבִּי חֲנִינָא הַגָּדוֹל וְלֹא הִתִּיר לִי לִפְסוֹק אֶלָּא לְתִינוֹקוֹת שֶׁל בֵּית רַבָּן, הוֹאִיל וּלְהִתְלַמֵּד עֲשׂוּיִן.
But did not Rabbi Chanina the Scribe say: I had great pain studying with Rabbi Chanina the Great, and he did not permit me to split a verse except for school children, since they are made to learn and cannot digest a whole verse at once!
וּשְׁמוּאֵל — הָתָם טַעְמָא מַאי? מִשּׁוּם דְּלָא אֶפְשָׁר. הָכָא נָמֵי לָא אֶפְשָׁר.
The Gemara answers: And Shmuel would say: There, what is the reason it is permitted for children? Because it is not possible otherwise. Here too, it is not possible otherwise, so we may split the verse.
וּשְׁמוּאֵל אָמַר פּוֹסֵק, מַאי טַעְמָא לָא אָמַר דּוֹלֵג?
The Gemara asks: And Shmuel, who said he splits, what is the reason he did not say he repeats?
גְּזֵירָה מִשּׁוּם הַנִּכְנָסִין וּגְזֵרָה מִשּׁוּם הַיּוֹצְאִין.
The Gemara answers: It is a decree because of those who enter, and a decree because of those who leave. Those entering late might think the first reader only read two verses, and those leaving early might think the second reader only read two verses.
מֵיתִיבִי: פָּרָשָׁה שֶׁל שִׁשָּׁה פְּסוּקִים — קוֹרִין אוֹתָהּ בִּשְׁנַיִם, וְשֶׁל חֲמִשָּׁה — בְּיָחִיד.
The Gemara raises an objection from a Braisa: A section of six verses, we read it with two people, and a section of five verses, we read it with one person.
וְאִם הָרִאשׁוֹן קוֹרֵא שְׁלֹשָׁה, הַשֵּׁנִי קוֹרֵא שְׁנַיִם מִפָּרָשָׁה זוֹ וְאֶחָד מִפָּרָשָׁה אַחֶרֶת.
And if the first reader reads three verses, the second reads two from this section and one from another section.
וְיֵשׁ אוֹמְרִים: שְׁלֹשָׁה, לְפִי שֶׁאֵאין מַתְחִילִין בַּפָּרָשָׁה פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִין.
And some say: He must read three from the next section, because we do not begin a section with fewer than three verses.
לְמַאן דְּאָמַר דּוֹלֵג — לִידְלוֹג, וּלְמַאן דְּאָמַר פּוֹסֵק — לִיפְסוֹק!
In any case, the Braisa says a five-verse section is read by only one person. But according to the one who says he repeats, let him repeat, and according to the one who says he splits, let him split, so that two people can read it!
שָׁאנֵי הָתָם,
The Gemara answers: It is different there...
The Gemara discusses the structure of the twenty-four mishmaros (watches) of kohanim, explaining how half of each watch would ascend from Jericho to help provide food and water for their brothers in Yerushalayim. We analyze a machlokes between Shmuel and Rabbi Shimon ben Elazar regarding whether the main part of the Levi'im's shirah (song) was vocal or instrumental, which determines what is indispensable for the korban. Finally, the Gemara explores different Tannaitic opinions regarding how many watches Moshe Rabbeinu originally established—whether it was eight or sixteen—before David HaMelech and Shmuel HaNozeh ultimately expanded them to twenty-four.
The Gemara teaches us a profound secret about how the world is sustained. When Avraham Avinu asked how his children would survive if they sinned, Hashem did not just point to the physical sacrifices in the Beis HaMikdash. He established the Ma'amados—the regular, structured prayers and Torah readings of the Jewish people. Hashem promised that even when the Beis HaMikdash is not standing, when we read and speak of these service orders, He considers it as if we brought the offerings ourselves and forgives our sins.
This is the power of our daily davening and learning. It is not just a personal obligation or a nice custom; it is the very pillar that keeps the world from collapsing. When you stand to daven or sit to learn, you are not just an individual. You are standing in the place of the Kohanim and the Levi'im, acting as the representative of the entire Jewish nation before the Aibershter.
To make this real today, treat your set times for davening and learning with the same precision and respect as a Kohen entering the Beis HaMikdash. Before you begin your next tefillah or learning seder, take ten seconds to stop, clear your mind, and say to yourself: 'I am now entering my Ma'amad, standing before the King to bring down forgiveness and life for all of Klal Yisrael.'