Rosh Hashanah 61

שאני התם דשירה דיומיה היא

There the case is different, because it is the psalm of the day.<span class="x" onmousemove="('comment',' And therefore was said in spite of the doubt.');">¹</span> It has been taught: R'Judah said in the name of R'Akiba: On the first day [of the week] what [psalm] did they [the Levites] say? [The one commencing] The earth is the Lord's and the fulness thereof,<span class="x" onmousemove="('comment',' Ps. XXIV, 1.');">²</span>

תניא רבי יהודה אומר משום ר"ע בראשון מה היו אומרים (תהלים כד, א) לה' הארץ ומלואה על שם שקנה והקנה ושליט בעולמו

because He took possession and gave possession<span class="x" onmousemove="('comment',' To the sons of men (Rashi) , cf. Ps. CXV, 16. Maharsha: He made something which could subsequently be acquired, as it says, 'Who shall go up in the Mount of the Lord' etc.');">³</span> and was [sole] ruler in His universe.<span class="x" onmousemove="('comment',' I.e., without angels, who were created on the second day.');">⁴</span> On the second day what did they say?

בשני מה היו אומרים (תהלים מח, ב) גדול ה' ומהולל מאד על שם שחילק מעשיו ומלך עליהן

[The one commencing], Great is the Lord and highly to be praised,<span class="x" onmousemove="('comment',' Ps. XLVIII, 2.');">⁵</span> because he divided His works<span class="x" onmousemove="('comment',' I.e., the upper and lower worlds.');">⁶</span> and reigned over them like a king.<span class="x" onmousemove="('comment',' This apparently means, reigned over the lower world from the heavens, referred to in the psalm as 'beautiful in elevation in the city of a great king'. [R. Hananel: Thus did He set aside Jerusalem to become 'the city of our God, the mountain of his holiness'.]');">⁷</span>

בשלישי היו אומרים (תהלים פב, א) אלהים נצב בעדת אל על שם שגילה ארץ בחכמתו והכין תבל לעדתו ברביעי היו אומרים (תהלים צד, א) אל נקמות ה' על שם שברא חמה ולבנה ועתיד ליפרע מעובדיהן

On the third day they said, God standeth in the congregation of God,<span class="x" onmousemove="('comment',' Ps. LXXXII.');">⁸</span> because He revealed the earth in His wisdom and established the world for His community.<span class="x" onmousemove="('comment',' Cf. Gen. I, 9.');">⁹</span> On the fourth day they said, O Lord, Thou God, to whom vengeance belongeth,<span class="x" onmousemove="('comment',' Ps. XCIV.');">¹⁰</span>

בחמישי היו אומרים (תהלים פא, ב) הרנינו לאלהים עוזנו על שם שברא עופות ודגים לשבח לשמו בששי היו אומרים (תהלים צג, א) ה' מלך גאות לבש על שם שגמר מלאכתו ומלך עליהן בשביעי היו אומרים (תהלים צב, א) מזמור שיר ליום השבת ליום שכולו שבת

because He created the sun and the moon and will one day punish those who serve them. On the fifth day they said, Sing aloud to the God of our strength,<span class="x" onmousemove="('comment',' Ps. LXXXI, 2.');">¹¹</span> because He created fishes and birds to praise His name.<span class="x" onmousemove="('comment',' I.e., to manifest His glory.');">¹²</span>

א"ר נחמיה מה ראו חכמים לחלק בין הפרקים הללו אלא בראשון שקנה והקנה ושליט בעולמו בשני שחילק מעשיו ומלך עליהם בשלישי שגילה ארץ בחכמתו והכין תבל לעדתו

On the sixth day they said, The Lord reigneth, He is clothed in majesty,<span class="x" onmousemove="('comment',' Ps. XCIII.');">¹³</span> because He completed His work and reigned over His creatures. On the seventh day they said, A psalm a song for the Sabbath day,<span class="x" onmousemove="('comment',' Ps. XCII.');">¹⁴</span>

ברביעי שברא חמה ולבנה ועתיד ליפרע מעובדיהן בחמישי שברא עופות ודגים לשבח לשמו בששי שגמר מלאכתו ומלך עליהם בשביעי על שם ששבת

to wit,for the day which will be all Sabbath.<span class="x" onmousemove="('comment',' When God shall be alone, between the end of the world and the resurrection of the dead (Rashi) .');">¹⁵</span> Said R'Nehemiah: What ground had the Sages<span class="x" onmousemove="('comment',' Var. lec., 'R. Akiba', who in any case is meant.');">¹⁶</span> for making a difference between these sections?<span class="x" onmousemove="('comment',' Viz., the psalms for the first six days, all of which they take to refer to the past, and that for the seventh day, which they take to refer to the future.');">¹⁷</span>

וקמיפלגי בדרב קטינא דאמר רב קטינא שיתא אלפי שני הוה עלמא וחד חרוב שנאמר (ישעיהו ב, יא) ונשגב יי' לבדו ביום ההוא (אמר אביי) תרי חרוב שנאמ' (הושע ו, ב) יחיינו מיומים

No. On the first day [the reason for the psalm said is] because He took possession and gave possession and was [sole] ruler in His world; on the second day because He divided and ruled over them; on the third day because He revealed the earth in His wisdom and established the world for His community; on the fourth day, because He created the sun and the moon and will one day punish those who serve them; on the fifth day because He created birds and fishes to praise His name; on the sixth day because He completed His work and reigned over His creatures; on the seventh day, because He rested. The point at issue between them<span class="x" onmousemove="('comment',' R. Akiba and R. Nehemiah.');">¹⁸</span>

במוספי דשבתא מה היו אומרים אמר רב ענן בר רבא אמר רב הזי"ו ל"ך

is whether to accept or not the dictum of R'Kattina; for R'Kattina said: The world is to last six thousand years, and one thousand it will be desolate, as it says, And the Lord alone shall be exalted in that day.<span class="x" onmousemove="('comment',' Isa. II, 11. A 'day' of God is reckoned as a thousand years, on the basis of Ps. XC, 4, 'For a thousand years in thy sight are but as yesterday'; v. Sanh. 97a.');">¹⁹</span> Abaye, however, said: It will be desolate two thousand, as it says, After two days He will revive us.<span class="x" onmousemove="('comment',' Hos. VI, 2. Cf. p. 146, n. 11, R. Nehemiah holds with Abaye, and therefore cannot refer to this period as a Sabbath day.');">²⁰</span> At the additional sacrifice of Sabbath what did they say? - R'Anan<span class="x" onmousemove="('comment',' Var. lec. Hanan.');">²¹</span>

ואמר רב חנן בר רבא אמר רב כדרך שחלוקים כאן כך חלוקין בבית הכנסת

B'Raba said in the name of Rab: Hazyw Lak.<span class="x" onmousemove="('comment',' Mnemonic (lit., 'the splendour of thine') . I.e., Ha'azinu, (give ear) , Zekor, (remember) , Yarkibehu (He made him ride) , Wayar (and he saw) , Lule (but that) , Ki (when) , the first words of verses 1, 7, 13, 19, 27 and 36 in Deut. XXXII, the 'Song of Ha'azinu'.');">²²</span> R'Hanan B'Raba said also in the name of Rab: As these sections are divided here, so they are divided [when read on Sabbath] in the synagogue.<span class="x" onmousemove="('comment',' I.e.,the divisions of the sidra are at the same verses.');">²³</span> At the afternoon sacrifice of Sabbath what did they say? - R'Johanan said: Then sang,<span class="x" onmousemove="('comment',' The 'song of Moses', Ex. XV, up to v. 9.');">²⁴</span>

במנחת' דשבתא מה היו אומרי' אמר רבי יוחנן אז ישיר ומי כמוך ואז ישיר

and Who is like thee,<span class="x" onmousemove="('comment',' The rest of the song of Moses.');">²⁵</span> and Then sang.<span class="x" onmousemove="('comment',' The 'song of the well', Num. XXI, 17ff');">²⁶</span> The question was raised: Were all these portions said on each Sabbath, or was only one said on every Sabbath? - Come and hear, since it has been taught: R'Jose said: By the time the first of these sections<span class="x" onmousemove="('comment',' I.e., Ha'azinu.');">²⁷</span>

איבעי' להו הני כולהו בחד שבתא אמרי להו או דלמא כל שבתא ושבתא אמרי חד תא שמע דתניא א"ר יוסי עד שהראשונה אומרת אחת שניה חוזרת שתים שמע מינה כל שבתא ושבתא אמרי חד שמע מינה

has come round once, the second has come round twice'.<span class="x" onmousemove="('comment',' Because the first had six portions and the second three.');">²⁸</span> This shows that each Sabbath one portion was said: and this may be taken as proved. R'Judah B'Idi said in the name of R'Johanan: The Divine Presence [so to speak] left Israel by ten stages<span class="x" onmousemove="('comment',' Lit., 'made ten journeys', before the destruction of the first Temple.');">²⁹</span>

אמר רב יהודה בר אידי א"ר יוחנן עשר מסעות נסעה שכינה מקראי וכנגדן גלתה סנהדרין מגמרא

- this we know from references in Scripture - and the Sanhedrin correspondingly wandered to ten places of banishment<span class="x" onmousemove="('comment',' Before and after the destruction of the second Temple.');">³⁰</span> - this we know from tradition.' The Divine Presence left Israel by ten stages - this we know from references in Scripture': [it went] from the Ark-cover to the Cherub<span class="x" onmousemove="('comment',' The text here incorrectly inserts, 'and from one cherub to the other'.');">³¹</span>

עשר מסעות נסעה שכינה מקראי מכפרת לכרוב ומכרוב לכרוב ומכרוב למפתן וממפתן לחצר ומחצר למזבח וממזבח לגג ומגג לחומה ומחומה לעיר ומעיר להר ומהר למדבר וממדבר עלתה וישבה במקומה שנאמר (הושע ה, טו) אלך אשובה אל מקומי

and from the Cherub to the threshold [of the Holy of Holies], and from the threshold to the court, and from the court to the altar,<span class="x" onmousemove="('comment',' Of sacrifice.');">³²</span> and from the altar to the roof [of the Temple], and from the roof to the wall, and from the wall to the town, and from the town to the mountain, and from the mountain to the wilderness, and from the wilderness it ascended and abode in its own place,<span class="x" onmousemove="('comment',' I.e., heaven.');">³³</span> as it says, I will go and return to my place.<span class="x" onmousemove="('comment',' Hos. V, 15.');">³⁴</span>

מכפורת לכרוב מכרוב לכרוב ומכרוב למפתן דכתיב (שמות כה, כב) ונועדתי [לך שם ודברתי] אתך מעל הכפורת וכתיב וירכב על כרוב ויעף וכתיב (יחזקאל ט, ג) וכבוד אלהי ישראל נעלה מעל הכרוב אשר היה עליו אל מפתן הבית

'From the Ark-cover to the Cherub<span class="x" onmousemove="('comment',' The text here incorrectly inserts, 'and from one cherub to the other'.');">³⁵</span> and from the Cherub to the threshold', as it is written, And there will I meet with thee. fr above the ark-cover,<span class="x" onmousemove="('comment',' Ex. XXV, 22. This shows that the original abode of the Shechinah was over the ark-cover. The text here inserts, 'and it is written, And he rode upon a cherub and did fly' (II Sam. XXII, 11) , which is omitted by Rashi.');">³⁶</span>

וממפתן לחצר דכתיב (יחזקאל י, ד) וימלא הבית את הענן והחצר מלאה את נגה כבוד ה' מחצר למזבח דכתיב ראיתי את ה' נצב על המזבח וממזבח לגג דכתיב (משלי כא, ט) טוב לשבת על פנת גג מגג לחומה דכתיב והנה ה' נצב על חומת אנך מחומה לעיר דכתיב (מיכה ו, ט) קול ה' לעיר יקרא

and it is written, And the glory of the Lord was gone up from the cherub whereupon it was to the threshold of the house.<span class="x" onmousemove="('comment',' Ezek. IX, 3, describing the departure of the divine glory from the Temple.');">³⁷</span> 'And from the threshold to the court', as it is written, And the house was filled with the cloud, and the court was full of the brightness of the Lord's glory,<span class="x" onmousemove="('comment',' Ibid. X, 4.');">³⁸</span> 'From the court to the altar', as it is written, I saw the Lord standing on the altar.<span class="x" onmousemove="('comment',' Amos IX, I. These words were spoken long before the destruction of the Temple, but they are taken by the Talmud as prophetic.');">³⁹</span>

ומעיר להר דכתיב ויעל כבוד ה' מעל תוך העיר ויעמד על ההר אשר מקדם לעיר ומהר למדבר דכתיב (משלי כא, יט) טוב שבת בארץ מדבר וממדבר עלתה וישבה במקומה דכתיב אלך אשובה אל מקומי וגו'

'And from the altar to the roof', as it is written is better to dwell it, a corner of the housetop [than in a house in common with a contentious woman].<span class="x" onmousemove="('comment',' Prov. XXI, 9. These words are put by the Talmud in the mouth of the Shechinah, the 'contentious woman' being the idol which was placed in the Temple.');">⁴⁰</span> 'From the roof to the wall',as it is written, Behold, the Lord stood by a wall made by a plumbline.<span class="x" onmousemove="('comment',' Amos VII, 7. Cf. supra n. 8.');">⁴¹</span> 'From the wall to the town', as it is written, The voice of the Lord crieth unto the city.<span class="x" onmousemove="('comment',' Micah VI, 9. Cf. supra n. 8.');">⁴²</span>

א"ר יוחנן ששה חדשים נתעכבה שכינה לישראל במדבר שמא יחזרו בתשובה כיון שלא חזרו אמר תיפח עצמן שנאמר (איוב יא, כ) ועיני רשעים תכלינה ומנוס אבד מנהם ותקותם מפח נפש

'And from the city to the mountain', 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.<span class="x" onmousemove="('comment',' Ezek. XI, 23.');">⁴³</span> 'And from the mountain to the wilderness as it is written, It is better to dwell in a desert land [than with a contentious woman].<span class="x" onmousemove="('comment',' Prov. XXI, 19. Cf. supra n. 9.');">⁴⁴</span> 'And from the wilderness it went and abode in its own place', as it is written, I shall go and return to my place until they acknowledge their guilt.<span class="x" onmousemove="('comment',' Hos. V, 15.');">⁴⁵</span>

וכנגדן גלתה סנהדרין מגמרא מלשכת הגזית לחנות ומחנות לירושלים ומירושלים ליבנה

R'Johanan said: The Divine Presence tarried for Israel in the wilderness six months in the hope that they would repent. When [it saw that] they did not repent, it said, Let their soul expire, as it says, But the eyes o the wicked shall fail and they shall have no way to flee and their hope shall be the expiry of the soul.<span class="x" onmousemove="('comment',' Job. XI, 20.');">⁴⁶</span> 'Correspondingly the Sanhedrin wandered to ten places of banishment, as we know from tradition', namely, from the Chamber of Hewn Stone<span class="x" onmousemove="('comment',' [Lishkath ha-Gazith in the inner court of the Temple, v. J.E. XII, p. 576].');">⁴⁷</span> to Hanuth,<span class="x" onmousemove="('comment',' Lit., 'shop', 'bazaar', to which the Sanhedrin removed when they ceased to judge capital cases. [Hanuth was a place on the Temple Mount outside the Chamber of Hewn Stone. Derenbourg, Essai p. 467, identifies it with the Chamber of the Sons of Hanan (a powerful priestly family, cf. Jer. XXXV, 4) mentioned in J. Pe'ah 1,5.]');">⁴⁸</span> and from Hanuth to Jerusalem, and from Jerusalem to Jabneh,<span class="x" onmousemove="('comment',' Jamnia, in Judea. This was in the time of R. Johanan b. Zaccai.');">⁴⁹</span>