In this daf, we continue learning about the beautiful avodah of the Ma'amados (the non-priestly watches) and how they read the Torah. The Gemara clarifies a crucial point from our Mishnah regarding when they would read from a kosher Torah scroll and when they would recite the parsha by heart, like the Krias Shema. We see the beautiful care the Sages took to ensure that even when the tzibbur was gathered, the dignity of the Torah was maintained, debating whether an individual may read Torah by heart in public.
We then move into the inspiring history of the wood offerings (Korban Etzim). The Gemara explains how, during the Second Beis HaMikdash, certain special families stepped up with incredible yiras Shamayim to donate wood when the Temple chambers were empty. The prophets established that these families would always retain the zechus of bringing wood on their designated days, even if the chambers were already overflowing.
דְּאִית לֵיהּ רַוְוחָא.
The reason the second reader may begin in the middle of a paragraph is that he has space, meaning he has the option to read from the ensuing paragraph.
פָּרָשָׁה גְּדוֹלָה קוֹרִין אוֹתָהּ בִּשְׁנַיִם בַּשַּׁחֲרִית וּבַמּוּסָף. וּבַמִּנְחָה קוֹרִין עַל פִּיהֶן כּוּ׳.
We learned in the Mishnah: A long passage of the creation story is read by two people in the morning prayer and in the additional prayer. And in the afternoon prayer they read the daily portion by heart, etc.
אִיבַּעְיָא לְהוּ: הֵיכִי קָאָמַר? בַּשַּׁחֲרִית וּבַמּוּסָף קוֹרִין אוֹתָהּ בַּסֵּפֶר, וּבַמִּנְחָה קוֹרִין אוֹתָהּ עַל פֶּה כְּקוֹרִין אֶת שְׁמַע, אוֹ דִלְמָא הָכִי קָתָנֵי: בַּשַּׁחֲרִית קוֹרִין אוֹתָהּ בַּסֵּפֶר, וּבַמּוּסָף וּבַמִּנְחָה קוֹרִין אוֹתָהּ עַל פֶּה כְּקוֹרִין אֶת שְׁמַע?
A dilemma was raised before them, the Sages: How is the Mishnah speaking? Does it mean that in the morning prayer and in the additional prayer they read it from the Torah scroll, and in the afternoon prayer they read it by heart, just as one recites Shema? Or perhaps this is what it teaches: In the morning prayer they read it from the Torah scroll, but in the additional prayer and in the afternoon prayer they read it by heart, just as one recites Shema?
תָּא שְׁמַע, דְּתַנְיָא: בַּשַּׁחֲרִית וּבַמּוּסָף נִכְנָסִין לְבֵית הַכְּנֶסֶת וְקוֹרִין כְּדֶרֶךְ שֶׁקּוֹרִין כׇּל הַשָּׁנָה, וּבַמִּנְחָה יָחִיד קוֹרֵא אוֹתָהּ עַל פֶּה.
Come and hear a proof, as it is taught in a Braisa: In the morning prayer and in the additional prayer they enter the synagogue and read from the Torah scroll in the manner that they read all year, but in the afternoon prayer, an individual reads it by heart.
אֲמַר רַבִּי יוֹסֵי: וְכִי יָחִיד יָכוֹל לִקְרוֹת דִּבְרֵי תוֹרָה עַל פֶּה בְּצִיבּוּר? אֶלָּא כּוּלָּן נִכְנָסִין וְקוֹרִין אוֹתָהּ עַל פֶּה כְּקוֹרִין אֶת שְׁמַע.
Rabbi Yosei said: But can an individual read words of Torah by heart in public? Rather, they all enter and read it by heart together, just as one recites Shema. In any case, we see that they read by heart only in the afternoon prayer.
כׇּל יוֹם שֶׁיֵּשׁ בּוֹ הַלֵּל אֵין בּוֹ מַעֲמָד כּוּ׳.
We learned in the Mishnah: On any day that has Hallel, there is no reading of the Maamad, etc.
מָה הֶפְרֵשׁ בֵּין זֶה לָזֶה? הַלָּלוּ דִּבְרֵי תוֹרָה, וְהַלָּלוּ דִּבְרֵי סוֹפְרִים.
The Gemara asks: What is the difference between this day of Musaf and that day of the wood offering? The Gemara answers: These days of Musaf are established by words of Torah, but these days of the wood offering are established by words of the Sages, and therefore they only override the closing prayer.
זְמַן עֲצֵי כֹהֲנִים וְהָעָם כּוּ׳.
We learned in the Mishnah: The times for the wood offering of the Kohanim and the people, etc.
תָּנוּ רַבָּנַן: לָמָּה הוּצְרְכוּ לוֹמַר זְמַן עֲצֵי כֹהֲנִים וְהָעָם?
The Rabbis taught in a Braisa: Why was it necessary to state the times for the wood offering of the Kohanim and the people?
אָמְרוּ: כְּשֶׁעָלוּ בְּנֵי הַגּוֹלָה לֹא מָצְאוּ עֵצִים בַּלִּשְׁכָּה, וְעָמְדוּ אֵלּוּ וְהִתְנַדְּבוּ מִשֶּׁלָּהֶם.
They said: When the people of the exile ascended to Eretz Yisrael, they did not find wood in the chamber of the Beis HaMikdash, and these families arose and donated from their own wood.
וְכָךְ הִתְנוּ נְבִיאִים שֶׁבֵּינֵיהֶן: שֶׁאֲפִילּוּ לִשְׁכָּה מְלֵאָה עֵצִים יִהְיוּ אֵלּוּ מִתְנַדְּבִין מִשֶּׁלָּהֶם,
And the prophets among them stipulated as follows: That even if the chamber were full of wood, these families would donate from their own wood on these days,
שֶׁנֶּאֱמַר: ״וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל קֻרְבַּן הָעֵצִים הַכֹּהֲנִים הַלְוִיִּם וְהָעָם לְהָבִיא לְבֵית אֱלֹהֵינוּ לְבֵית אֲבוֹתֵינוּ לְעִתִּים מְזֻמָּנִים שָׁנָה בְשָׁנָה לְבַעֵר עַל מִזְבַּח ה׳ אֱלֹהֵינוּ כַּכָּתוּב בַּתּוֹרָה״.
as it is stated: "And we cast lots for the wood offering, the priests, the Levites, and the people, to bring it into the house of our God, according to our fathers' houses, at appointed times year by year, to burn upon the altar of Hashem our God, as it is written in the Torah."
וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכׇל מִי כּוּ׳.
We learned in the Mishnah: And with them were Kohanim, Levites, and anyone, etc. who erred regarding his tribe.
תָּנוּ רַבָּנַן: מָה הָיוּ בְּנֵי גּוֹנְבֵי עֱלִי וּבְנֵי קוֹצְעֵי קְצִיעוֹת?
The Rabbis taught in a Braisa: Who were the descendants of those who deceived the authorities with a pestle and the descendants of those who packed dried figs?
אָמְרוּ: פַּעַם אַחַת גָּזְרָה מַלְכוּת הָרְשָׁעָה שְׁמָד עַל יִשְׂרָאֵל שֶׁלֹּא יָבִיאוּ עֵצִים לַמַּעֲרָכָה, וְשֶׁלֹּא יָבִיאוּ בִּכּוּרִים לִירוּשָׁלַיִם,
They said: Once, the evil kingdom of Greece decreed apostasy against Israel, that they may not bring wood for the arrangement of the altar, and that they may not bring Bikkurim to Yerushalayim,
וְהוֹשִׁיבוּ פְּרוֹזְדָאוֹת עַל הַדְּרָכִים כְּדֶרֶךְ שֶׁהוֹשִׁיב יָרׇבְעָם בֶּן נְבָט, שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל לָרֶגֶל.
and they placed guards on the roads, in the manner that Yerovam ben Nevat placed guards, so that Israel would not ascend for the Festival.
מָה עָשׂוּ כְּשֵׁרִין וְיִרְאֵי חֵטְא שֶׁבְּאוֹתוֹ הַדּוֹר? הֵבִיאוּ סַלֵּי בִכּוּרִים וְחִיפּוּם בִּקְצִיעוֹת וּנְטָלוּם, וֶעֱלִי עַל כִּתְפֵיהֶן.
What did the worthy and sin-fearing individuals of that generation do? They brought baskets of Bikkurim and covered them with dried figs, and carried them, with a pestle on their shoulders.
וְכֵיוָן שֶׁהִגִּיעוּ אֵצֶל פְּרוֹזְדָאוֹת, אָמְרוּ לָהֶם: לְהֵיכָן אַתֶּם הוֹלְכִין?
And when they reached the guards, the guards said to them: Where are you going?
אוֹמְרִין לָהֶם: לַעֲשׂוֹת שְׁנֵי עִגּוּלֵי דְבֵילָה בַּמַּכְתֶּשֶׁת שֶׁלְּפָנֵינוּ, וּבָעֱלִי שֶׁעַל כְּתֵפֵינוּ.
They said to them: To make two round cakes of pressed figs in the mortar that is down the road before us, and with the pestle that is on our shoulders.
כֵּיוָן שֶׁעָבְרוּ מֵהֶן — עִיטְּרוּם בְּסַלִּים, וֶהֱבִיאוּם לִירוּשָׁלַיִם.
As soon as they passed them, they decorated the baskets with leaves and brought them to Yerushalayim.
תָּנָא: הֵן הֵן בְּנֵי סַלְמַאי הַנְּתוֹפָתִי.
A Sage taught: These are the same as the descendants of Salmai of Netophat who performed a similar act.
תָּנוּ רַבָּנַן: מָה הֵן בְּנֵי סַלְמַאי הַנְּתוֹפָתִי?
The Rabbis taught in a Braisa: Who are the descendants of Salmai of Netophat?
אָמְרוּ: פַּעַם אַחַת גָּזְרָה מַלְכוּת הָרְשָׁעָה שְׁמָד עַל יִשְׂרָאֵל שֶׁלֹּא יָבִיאוּ עֵצִים לַמַּעֲרָכָה, וְהוֹשִׁיבוּ פְּרוֹזְדָאוֹת עַל הַדְּרָכִים כְּדֶרֶךְ שֶׁהוֹשִׁיב יָרׇבְעָם בֶּן נְבָט עַל הַדְּרָכִים, שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל לָרֶגֶל.
They said: Once, the evil kingdom decreed apostasy against Israel, that they may not bring wood for the arrangement of the altar, and they placed guards on the roads, in the manner that Yerovam ben Nevat placed guards on the roads, so that Israel would not ascend for the Festival.
מָה עָשׂוּ יִרְאֵי חֵטְא שֶׁבְּאוֹתוֹ הַדּוֹר? הֵבִיאוּ גְּזִירֵיהֶן וְעָשׂוּ סוּלָּמוֹת, וְהִנִּיחוּ עַל כִּתְפֵיהֶם וְהָלְכוּ לָהֶם.
What did the sin-fearing individuals of that generation do? They brought their pieces of wood and made ladders, and placed them on their shoulders and went on their way.
כֵּיוָן שֶׁהִגִּיעוּ אֶצְלָן, אָמְרוּ לָהֶם: לְהֵיכָן אַתֶּם הוֹלְכִין?
When they reached them, the guards said to them: Where are you going?
אָמְרוּ לָהֶם: לְהָבִיא גּוֹזָלוֹת מִשּׁוֹבָךְ שֶׁלְּפָנֵינוּ וּבַסּוּלָּמוֹת שֶׁעַל כְּתֵפֵינוּ.
They said to them: To bring down fledglings from the dovecote that is down the road before us, and with these ladders that are on our shoulders.
כֵּיוָן שֶׁעָבְרוּ מֵהֶן פֵּירְקוּם וֶהֱבִיאוּם וְהֶעֱלוּם לִירוּשָׁלַיִם.
As soon as they passed them, they dismantled them and brought them and carried them up to Yerushalayim as wood for the altar.
וַעֲלֵיהֶם וְעַל כַּיּוֹצֵא בָּהֶם הוּא אוֹמֵר: ״זֵכֶר צַדִּיק לִבְרָכָה״, וְעַל יָרׇבְעָם בֶּן נְבָט וַחֲבֵרָיו נֶאֱמַר: ״וְשֵׁם רְשָׁעִים יִרְקָב״.
And about them and about those like them, the verse says: "The memory of the righteous shall be for a blessing," and about Yerovam ben Nevat and his associates it is stated: "But the name of the wicked shall rot."
בְּעֶשְׂרִים בּוֹ בְּנֵי פַּחַת מוֹאָב בֶּן יְהוּדָה.
We learned in the Mishnah: On the twentieth of Av, the descendants of Pahath Moab ben Yehuda brought their wood offering.
תָּנָא: בְּנֵי פַּחַת מוֹאָב בֶּן יְהוּדָה — הֵן הֵן בְּנֵי דָוִד בֶּן יְהוּדָה, דִּבְרֵי רַבִּי מֵאִיר.
A tanna taught: The descendants of Pahath Moab ben Yehuda are the descendants of David ben Yehuda; this is the statement of Rabbi Meir.
רַבִּי יוֹסֵי אוֹמֵר: הֵן הֵן בְּנֵי יוֹאָב בֶּן צְרוּיָה.
Rabbi Yosei says: They are the descendants of Joab son of Zeruiah.
בְּעֶשְׂרִים בֶּאֱלוּל בְּנֵי עָדִין בֶּן יְהוּדָה וְכוּ׳.
We learned in the Mishnah: On the twentieth of Elul, the descendants of Adin ben Yehuda, etc. brought their wood offering.
תָּנוּ רַבָּנַן: בְּנֵי עָדִין בֶּן יְהוּדָה — הֵן הֵן בְּנֵי דָוִד בֶּן יְהוּדָה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר: הֵן הֵן בְּנֵי יוֹאָב בֶּן צְרוּיָה.
The Rabbis taught in a Braisa: The descendants of Adin ben Yehuda are the descendants of David ben Yehuda; this is the statement of Rabbi Yehuda. Rabbi Yosei says: They are the descendants of Joab son of Zeruiah.
בְּאֶחָד בְּטֵבֵת שָׁבוּ בְּנֵי פַרְעוֹשׁ שְׁנִיָּה כּוּ׳.
We learned in the Mishnah: On the first of Teves, the descendants of Parosh returned a second time, etc. to bring wood.
מַנִּי מַתְנִיתִין? לָא רַבִּי מֵאִיר, וְלָא רַבִּי יְהוּדָה, וְלָא רַבִּי יוֹסֵי.
The Gemara asks: Whose authorship is our Mishnah? It is not Rabbi Meir, and not Rabbi Yehuda, and not Rabbi Yosei.
אִי רַבִּי מֵאִיר, לִיתְנֵי: שָׁבוּ בְּנֵי דָוִד בֶּן יְהוּדָה שְׁנִיָּה!
If it is Rabbi Meir, let it teach: The descendants of David ben Yehuda returned a second time! For he holds that the descendants of Parosh are the descendants of David.
אִי רַבִּי יְהוּדָה, לִיתְנֵי: שָׁבוּ בְּנֵי דָוִד בֶּן יְהוּדָה שְׁנִיָּה!
If it is Rabbi Yehuda, let it teach: The descendants of David ben Yehuda returned a second time! For he holds that the descendants of Adin are the descendants of David.
אִי רַבִּי יוֹסֵי, לִיתְנֵי: שָׁבוּ בְּנֵי יוֹאָב בֶּן צְרוּיָה שְׁנִיָּה!
If it is Rabbi Yosei, let it teach: The descendants of Joab son of Zeruiah returned a second time! For he holds that both of these families are Joab's descendants.
לְעוֹלָם רַבִּי יוֹסֵי, וּתְרֵי תַנָּאֵי אַלִּיבָּא דְּרַבִּי יוֹסֵי.
The Gemara answers: Actually, the Mishnah is Rabbi Yosei, and it is a dispute between two Tannaim according to the opinion of Rabbi Yosei.
בְּאֶחָד בְּטֵבֵת לֹא הָיָה בּוֹ מַעֲמָד כּוּ׳.
We learned in the Mishnah: On the first of Teves, there was no Maamad, etc.
אֲמַר לֵיהּ מָר קַשִּׁישָׁא בְּרֵיהּ דְּרַב חִסְדָּא לְרַב אָשֵׁי: מַאי שְׁנָא הַלֵּל דְּדָחֵי דִּידֵיהּ, וּמַאי שְׁנָא מוּסָף דְּלָא דָּחֵי דִּידֵיהּ?
Mar Kashisha the son of Rav Chisda said to Rav Ashi: What is the difference regarding Hallel, which overrides its own Maamad prayer, and what is the difference regarding Musaf, which does not override its own Maamad prayer?
אֲמַר לֵיהּ רַב אָשֵׁי: הַשְׁתָּא דְּלָאו דִּידֵיהּ דָּחֵי — דִּידֵיהּ לָא כׇּל שֶׁכֵּן?
Rav Ashi said to him: Now, if Musaf overrides a Maamad that is not its own, namely the Minchah Maamad, is it not all the more so that it overrides its own Maamad of Musaf?
אֲמַר לֵיהּ, הָכִי קָאָמֵינָא לָךְ: לָא לִידְחֵי אֶלָּא דִּידֵיהּ!
Mar Kashisha said to him: This is what I am saying to you: Let it not override any Maamad except its own! Why does it override Minchah?
אֲמַר לֵיהּ: אִיכָּא רַבִּי יוֹסֵי דְּקָאֵי כְּווֹתָךְ.
Rav Ashi said to him: There is Rabbi Yosei who stands in accordance with your view.
דְּתַנְיָא, רַבִּי יוֹסֵי אוֹמֵר: כׇּל יוֹם שֶׁיֵּשׁ בּוֹ מוּסָף יֵשׁ בּוֹ מַעֲמָד.
As it is taught in a Braisa, Rabbi Yosei says: On any day that has a Musaf offering, there is a Maamad.
מַעֲמָד דְּמַאי? אִילֵימָא מַעֲמָד דְּשַׁחֲרִית, הָא תַּנָּא קַמָּא נָמֵי הָכִי קָאָמַר!
The Gemara analyzes this: Which Maamad is Rabbi Yosei referring to? If we say the Maamad of Shacharis, but the First Tanna also says this!
אֶלָּא מַעֲמָד דְּמוּסָף — דִּידֵיהּ נָמֵי לָא דָּחֵי?!
Rather, does he mean the Maamad of Musaf? But does Musaf not even override its own Maamad?! That is impossible.
אֶלָּא דְּמִנְחָה — קׇרְבַּן עֵצִים דָּחֵי!
Rather, does he mean the Maamad of Minchah? But on the first of Teves, the wood offering overrides the Minchah Maamad, not Musaf!
אֶלָּא לָאו, דִּנְעִילָה. שְׁמַע מִינַּהּ: דִּידֵיהּ דָּחֵי, דְּלָאו דִּידֵיהּ — לָא דָּחֵי. שְׁמַע מִינַּהּ.
Rather, is it not referring to the Maamad of Neilah? Learn from this: Its own offering overrides its Maamad, but an offering that is not its own does not override it. The Gemara concludes: Learn from this.
וְלִיתְנֵי נָמֵי: בְּאֶחָד בְּנִיסָן לֹא הָיָה בּוֹ מַעֲמָד מִפְּנֵי שֶׁיֵּשׁ בּוֹ הַלֵּל וְקׇרְבַּן מוּסַף וְקׇרְבַּן עֵצִים!
The Gemara asks: And let the Mishnah also teach: On the first of Nisan there was no Maamad, because it has Hallel, and the Musaf offering, and the wood offering!
אָמַר רָבָא: זֹאת אוֹמֶרֶת הַלֵּילָא דִּבְרֵישׁ יַרְחָא לָאו דְּאוֹרָיְיתָא.
Rava said: This says that Hallel on Rosh Chodesh is not from the Torah, and therefore it does not override the Maamad.
דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק: שְׁמוֹנָה עָשָׂר יוֹם בַּשָּׁנָה יָחִיד גּוֹמֵר בָּהֶן אֶת הַהַלֵּל, וְאֵלּוּ הֵן: שְׁמוֹנַת יְמֵי הֶחָג, וּשְׁמוֹנַת יְמֵי חֲנוּכָּה, וְיוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, וְיוֹם טוֹב שֶׁל עֲצֶרֶת.
For Rabbi Yochanan said in the name of Rabbi Shimon ben Yehozadak: Eighteen days in the year an individual completes the Hallel, and these are they: The eight days of Chag, and the eight days of Chanukah, and the first Yom Tov of Pesach, and the Yom Tov of Shavuos.
וּבַגּוֹלָה, עֶשְׂרִים וְאֶחָד יוֹם, וְאֵלּוּ הֵן: תִּשְׁעַת יְמֵי הַחַג, וּשְׁמוֹנַת יְמֵי חֲנוּכָּה, וּשְׁנֵי יָמִים הָרִאשׁוֹנִים שֶׁל פֶּסַח, וּשְׁנֵי יָמִים טוֹבִים שֶׁל עֲצֶרֶת.
And in the Diaspora, twenty-one days, and these are they: The nine days of Chag, and the eight days of Chanukah, and the first two days of Pesach, and the two days of Shavuos. Rosh Chodesh is not among them.
רַב אִיקְּלַע לְבָבֶל, חֲזָנְהוּ דְּקָא קָרוּ הַלֵּילָא בְּרֵישׁ יַרְחָא, סְבַר לְאַפְסוֹקִינְהוּ.
The Gemara relates: Rav happened to visit Bavel; he saw them reading Hallel on Rosh Chodesh, and he thought to stop them because it is not required.
כֵּיוָן דַּחֲזָא דְּקָא מְדַלְּגִי דַּלּוֹגֵי, אֲמַר: שְׁמַע מִינַּהּ מִנְהַג אֲבוֹתֵיהֶם בִּידֵיהֶם.
Once he saw that they were skipping parts of it, he said: Learn from this that the custom of their fathers is in their hands, and it is permitted.
תָּנָא: יָחִיד לֹא יַתְחִיל, וְאִם הִתְחִיל גּוֹמֵר.
A Tanna taught: An individual should not begin reciting Hallel on Rosh Chodesh, but if he began, he completes it.
חֲמִשָּׁה דְּבָרִים אֵירְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וְכוּ׳.
We learned in the Mishnah: Five things befell our ancestors on the seventeenth of Tammuz, etc.
נִשְׁתַּבְּרוּ הַלּוּחוֹת, מְנָלַן?
The Gemara asks: The Tablets were broken; from where do we know this occurred on the seventeenth of Tammuz?
דְּתַנְיָא: בְּשִׁשָּׁה לַחֹדֶשׁ נִיתְּנוּ עֲשֶׂרֶת הַדִּבְּרוֹת לְיִשְׂרָאֵל, רַבִּי יוֹסֵי אוֹמֵר: בְּשִׁבְעָה בּוֹ.
As it is taught in a Braisa: On the sixth of the month of Sivan the Ten Commandments were given to Israel; Rabbi Yosei says: On the seventh of it.
מַאן דְּאָמַר בְּשִׁשָּׁה נִיתְּנוּ — בְּשִׁשָּׁה נִיתְּנוּ, וּבְשִׁבְעָה עָלָה מֹשֶׁה.
The one who says they were given on the sixth holds: On the sixth they were given, and on the seventh Moshe ascended the mountain.
מַאן דְּאָמַר בְּשִׁבְעָה — בְּשִׁבְעָה נִיתְּנוּ, וּבְשִׁבְעָה עָלָה מֹשֶׁה, דִּכְתִיב: ״וַיִּקְרָא אֶל מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי״, וּכְתִיב: ״וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה״.
The one who says on the seventh holds: On the seventh they were given, and on the seventh Moshe ascended, as it is written: "And He called to Moshe on the seventh day," and it is written: "And Moshe came into the midst of the cloud and ascended the mountain, and Moshe was on the mountain forty days and forty nights."
עֶשְׂרִים וְאַרְבְּעָה דְּסִיוָן, וְשִׁיתְּסַר דְּתַמּוּז, מְלוֹ לְהוּ אַרְבְּעִין.
The remaining twenty-four days of Sivan, and sixteen days of Tammuz, complete the forty days.
בְּשִׁיבְסַר בְּתַמּוּז נְחֵית, אֲתָא וְתַבְרִינְהוּ לְלוּחוֹת, וּכְתִיב: ״וַיְהִי כַּאֲשֶׁר קָרַב אֶל הַמַּחֲנֶה וַיַּרְא אֶת הָעֵגֶל וַיַּשְׁלֵךְ מִיָּדָיו אֶת הַלֻּחוֹת וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר״.
Thus, on the seventeenth of Tammuz he descended, came and broke the Tablets, and it is written: "And it was, as soon as he came near to the camp and saw the calf, he cast the Tablets from his hands and shattered them beneath the mountain."
בָּטַל הַתָּמִיד — גְּמָרָא.
The Mishnah taught: The Tamid offering ceased. The Gemara notes: This is known by tradition.
הוּבְקְעָה הָעִיר. בְּשִׁבְעָה עָשָׂר? וְהָכְתִיב: ״בַּחֹדֶשׁ הָרְבִיעִי בְּתִשְׁעָה לַחֹדֶשׁ וַיֶּחֱזַק הָרָעָב בָּעִיר״, וּכְתִיב בָּתְרֵיהּ: ״וַתִּבָּקַע הָעִיר וְגוֹ׳״!
The Mishnah taught: The city was breached. The Gemara asks: Was it breached on the seventeenth? But is it not written: "In the fourth month, on the ninth of the month, the famine was sore in the city," and it is written after it: "And the city was breached, etc."?
אָמַר רָבָא, לָא קַשְׁיָא: כָּאן — בָּרִאשׁוֹנָה, כָּאן — בַּשְּׁנִיָּה.
Rava said: This is not difficult: Here it refers to the breach in the First Temple era, and here it refers to the breach in the Second Temple era.
דְּתַנְיָא: בָּרִאשׁוֹנָה הוּבְקְעָה הָעִיר בְּתִשְׁעָה בְּתַמּוּז, בַּשְּׁנִיָּה בְּשִׁבְעָה עָשָׂר בּוֹ.
As it is taught in a Braisa: In the First Temple era the city was breached on the ninth of Tammuz, but in the Second Temple era it was breached on the seventeenth of it.
שָׂרַף אַפּוֹסְטְמוֹס אֶת הַתּוֹרָה — גְּמָרָא.
The Mishnah taught: Apostemus burned the Torah. The Gemara notes: This is known by tradition.
הֶעֱמִיד צֶלֶם בַּהֵיכׇל, מְנָלַן? דִּכְתִיב: ״וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שֹׁמֵם״.
The Mishnah taught: An idol was placed in the Sanctuary. The Gemara asks: From where do we know this? As it is written: "And from the time that the daily sacrifice shall be taken away, and the detestable thing that causes desolation be set up."
וְחַד הֲוָה? וְהָכְתִיב: ״וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם״!
The Gemara asks: And was there only one idol? But is it not written: "And upon the wing of detestable things shall be that which causes desolation," using the plural "detestable things"?
אָמַר רָבָא: תְּרֵי הֲווֹ, וּנְפַל חַד עַל חַבְרֵיהּ וְתַבְרֵיהּ (לֵיהּ) לִידֵיהּ, וְאִשְׁתְּכַח דַּהֲוָה כְּתִיב:
Rava said: There were two idols, and one fell upon the other and broke its hand, and it was found that there was written on it a message of defeat.
The Gemara begins by resolving a query about the Ma'amados, proving from a baraita that they read from a Torah scroll during Shacharis and Mussaf, but recited the portion by heart during Minchah. We then learn the halachic distinction between the additional offerings (Mussaf), which are mid'Oraisa and thus override the Ma'amad's Shacharis reading, and the wood offerings, which are mid'Rabbanan and only override the Neilah service. Finally, the Gemara shares moving accounts of the holy, sin-fearing Yidden—such as the descendants of Salmai of Netophat—who risked their lives during the Greek decrees of apostasy. Using clever disguises like ladders and pestles, they bypassed the enemy guards to bring first fruits and wood to the Beis HaMikdash in Yerushalayim, establishing an eternal legacy of devotion to Hashem.
The Gemara tells us of the incredible mesiras nefesh of the yirei cheit, the sin-fearing Jews who refused to let the decrees of the wicked government stop them from bringing first fruits and wood to the Beis HaMikdash. When the roads were blocked, they did not throw up their hands in defeat. Instead, they disguised their bikkurim under dried figs, carried a heavy pestle on their shoulders, and outsmarted the guards. They showed us that when a Jew wants to do a mitzvah, he does not look for excuses; he looks for ways.
We see this same beautiful spirit in the families who donated wood when the Temple chamber was empty. They stepped up in a time of need, and the prophets established that their descendants would always have the privilege of donating, even if the chamber was already overflowing. When you show passion for a mitzvah, Hashem makes that mitzvah yours forever. This is the power of a loving, creative avodah that refuses to be stopped by obstacles.
In our daily lives, the yetzer hara constantly places "guards" on our path, whispering that we are too tired, too busy, or that the obstacles are simply too high to learn Torah or daven with proper kavanah. The lesson of the bikkurim carriers is that we must be willing to use our minds and our energy to find a way around the obstacles. If we approach our avodah with the same determination, Hashem will open the gates for us.
Today, when an obstacle stands in the way of a mitzvah or your learning seder, do not give up; find a creative way to bypass the hurdle and make the mitzvah happen anyway.