Taanit 56

מאי שנא הלל דדחי דידיה ומאי שנא מוסף דלא דחי דידיה

Why is Hallel different that it suspends its own Ma'amad<span class="x" onmousemove="('comment',' On the day when Hallel is recited is the corresponding Ma'amad prayer of the Shaharith eliminated.');">¹</span> while Musaf does not supersede its own Ma'amad?<span class="x" onmousemove="('comment',' On the day when there is Musaf the Ma'amad of the Minhah is eliminated and not the one attached to the Musaf.');">²</span> - R'Ashi replied: If [Musaf] suspends the Ma'amad of a service of which it is not part, [i.e., Minhah] all the more should it suspend its own Ma'amad? - R'Kashisha then said: This is what I mean to say: Let it [Musaf] suspend its own Ma'amad only!<span class="x" onmousemove="('comment',' And not also that of Minhah, having a similar effect as Hallel.');">³</span>

א"ל רב אשי השתא דלאו דידיה דחי דידיה לא כל שכן אמר ליה הכי קאמינא לך לא לידחי אלא דידיה

- R'Ashi replied: There is R'Jose who holds the same view as you. For it has been taught: R'Jose says: Any day on which there is Musaf there is also a Ma'amad. Now which Ma'amad [is here referred to]?

אמר ליה איכא ר' יוסי דקאי כוותך דתניא ר' יוסי אומר כל יום שיש בו מוסף יש בו מעמד מעמד דמאי אילימא מעמד דשחרית הא תנא קמא נמי הכי קאמר אלא מעמד דמוסף דידיה נמי לא דחי

Shall I say the Ma'amad of the Shaharith? [Surely] the first Tanna [of our Mishnah] also says likewise! Is it the Ma'amad of the Musaf? Does not Musaf suspend even its own Ma'amad! Is it the Ma'amad of Minhah?

אלא דמנחה קרבן עצים דחי אלא לאו דנעילה שמע מינה דידיה דחי דלאו דידיה לא דחי שמע מינה

But this is already suspended because of the Wood-Festival!<span class="x" onmousemove="('comment',' [This is difficult to explain. Wilna Gaon omits the last two sentences and reads: Hence it must then surely be the Ma'amad of Minhah and Ne'ilah.]');">⁴</span> It must then surely be the Ma'amad of Ne'ilah. Hence the conclusion therefrom that Musaf suspends its own Ma'amad but it does not suspend the Ma'amad of any other service.

וליתני נמי באחד בניסן לא היה בו מעמד מפני שיש בו הלל וקרבן מוסף וקרבן עצים אמר רבא זאת אומרת הלילא דבריש ירחא לאו דאורייתא

Hence it is proved. Let [the Mishnah] also state that there was no Ma'amad on the first of Nisan, because there was Hallel,<span class="x" onmousemove="('comment',' Being New Moon.');">⁵</span> and Musaf offering and the wood-offering? - Raba replied: This proves that the recital of Hallel on New Moon is not a Biblical injunction.<span class="x" onmousemove="('comment',' As the Mishnah does not state this, it is to be inferred that in spite of the fact that the Hallel was recited on the first of Nisan the Ma'amad prayers were read as usual at the Shaharith. This proves that the recital of the Hallel on New Moon is but a custom that had sprung up and is not a Biblical institution, otherwise the Hallel would eliminate the Ma'amad.');">⁶</span>

דאמר רבי יוחנן משום רבי שמעון בן יהוצדק שמונה עשר יום בשנה יחיד גומר בהן את הלל ואלו הן שמונת ימי החג ושמונת ימי חנוכה ויום טוב הראשון של פסח ויום טוב (ראשון) של עצרת ובגולה עשרים ואחד יום ואלו הן תשעת ימי החג ושמונת ימי חנוכה ושני ימים הראשונים של פסח וב' ימים טובים של עצרת

For R'Johanan said in the name of R'Simeon B'Jehozadak, On eighteen days in the year the individual [worshipper] completes the Hallel<span class="x" onmousemove="('comment',' The complete Hallel consisted of Psalms CXIII-CXVIII; on the days when Hallel was not to be completed verses I-XI of Psalms CXV and CXVI were omitted.');">⁷</span> and they are, the eight days of the Feast of Tabernacles, the eight days of Hanukkah, the first day of Passover,<span class="x" onmousemove="('comment',' The Hallel was also completed on the Eve of Passover at the Passover sacrifices. Cf. Pes. V, 7.');">⁸</span> and the Festival of Pentecost; but in the Diaspora<span class="x" onmousemove="('comment',' The next day was also observed as a festival.');">⁹</span>

רב איקלע לבבל חזינהו דקא קרו הלילא בריש ירחא סבר לאפסוקינהו כיון דחזא דקא מדלגי דלוגי אמר שמע מינה מנהג אבותיהם בידיהם תנא יחיד לא יתחיל ואם התחיל גומר:

[the Hallel is completed] on twenty-one days, and they are, the nine days of the Feast of Tabernacles, the eight days of Hanukkah, the first two days of Passover and the two days of Pentecost. Rab once came to Babylonia<span class="x" onmousemove="('comment',' [Stands here for Sura, v. Meg., Sonc. ed. p. 135, n. 5.]');">¹⁰</span> and he noticed that they recited the Hallel<span class="x" onmousemove="('comment',' The recitation of the Hallel on New Moon was one of the points of difference between the ritual of the Jews in Babylonia and Palestine.');">¹¹</span>

ה' דברים אירעו את אבותינו בשבעה עשר בתמוז כו': נשתברו הלוחות מנלן דתניא בששה לחדש ניתנו עשרת הדברות לישראל רבי יוסי אומר בשבעה בו מאן דאמר בששה ניתנו בששה ניתנו ובשבעה עלה משה

on New Moon; at first he thought of stopping them but when he saw that they omitted parts of it he remarked: It is clearly evident that it is an old ancestral custom with them. A Tanna taught: The individual should not deliberately begin to recite [the Hallel]<span class="x" onmousemove="('comment',' On the New Moon.');">¹²</span> but once he has begun he should complete it.

מ"ד בשבעה בשבעה ניתנו ובשבעה עלה משה דכתיב (שמות כד, טז) ויקרא אל משה ביום השביעי וכתיב (שמות כד, יח) ויבא משה בתוך הענן ויעל אל ההר ויהי משה בהר ארבעים יום וארבעים לילה עשרים וארבעה דסיון ושיתסר דתמוז מלו להו ארבעין

FIVE MISFORTUNES BEFELL OUR FATHERS ON THE SEVENTEENTH OF TAMMUZ etc. Whence is it known that the Tables [of the Law] were shattered [on the seventeenth of Tammuz]? For it has been taught:<span class="x" onmousemove="('comment',' Cf. Shab. 86a.');">¹³</span> On the sixth of the month [of Sivan] the Ten Commandments were given to Israel; R'Jose says: On the seventh of the month.

בשיבסר בתמוז נחית אתא ותברינהו ללוחות וכתיב (שמות לב, יט) ויהי כאשר קרב אל המחנה וירא את העגל וישלך מידיו את הלוחות וישבר אותם תחת ההר:

He who says that they were given on the sixth takes the view that on the sixth they were given and on the seventh Moses ascended the mount. And he who says that they were given on the seventh holds that they were given on the seventh and on the seventh Moses ascended the mount. For it is written, And the seventh day he called unto Moses,<span class="x" onmousemove="('comment',' Ex. XXIV, 16.');">¹⁴</span>

בטל התמיד גמרא:

and it is further written, And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights.<span class="x" onmousemove="('comment',' Ibid. 18.');">¹⁵</span> The [remaining] twenty-four days of Sivan and the sixteen days of Tammuz make altogether forty. On the seventeenth of Tammuz he came down [from the mountain] and shattered the Tables, as it is written, And it came to pass as soon as he came nigh unto the camp, that he saw the calf.

הובקעה העיר בי"ז הוה והכתיב (ירמיהו נב, ו) בחדש הרביעי בתשעה לחדש ויחזק הרעב בעיר וכתיב בתריה (ירמיהו נב, ז) ותבקע העיר וגו'

and he cast the tables out of his hands, and broke them beneath the mount.<span class="x" onmousemove="('comment',' Ex. XXXII, 19. Thus it is proved that Moses broke the Tables on the seventeenth of Tammuz.');">¹⁶</span> [THE DAILY OFFERING] WAS DISCONTINUED. This is a tradition.

אמר רבא לא קשיא כאן בראשונה כאן בשניה דתניא בראשונה הובקעה העיר בתשעה בתמוז בשניה בשבעה עשר בו:

A BREACH WAS MADE IN THE CITY. Did this then happen on the seventeenth? Is it not written, In the fourth month, in the ninth day of the month, the famine was sore in the city etc. ,<span class="x" onmousemove="('comment',' Jer. LII, 6-7.');">¹⁷</span>

שרף אפוסטמוס את התורה גמרא:

and in the following verse it is written, Then a breach was made in the city etc. ! - Raba said: This is no contradiction. The one refers to the First Temple and the other to the Second Temple. For it has been taught: In the First Temple the breach was made in the city on the ninth of Tammuz, but in the Second Temple on the seventeenth of Tammuz.

העמיד צלם בהיכל מנלן דכתיב (דניאל יב, יא) ומעת הוסר התמיד ולתת שקוץ שומם

APOSTOMOS BURNED THE SCROLL OF THE LAW. This is a tradition. AND PLACED AN IDOL IN THE TEMPLE.

וחד הוה והכתיב (דניאל ט, כז) ועל כנף שקוצים משומם אמר רבא תרי הוו ונפל חד על חבריה ותבריה ליה לידיה ואשתכח דהוה כתיב

Whence do we know this? - For it is written, And from the time that the continual burnt-offering shall be taken away and the detestable thing that causeth appalment set up.<span class="x" onmousemove="('comment',' Dan. XII, 11.');">¹⁸</span> Was there then only one detestable thing? Is it not written, And upon the wing of detestable things shall be that which causeth appalment?<span class="x" onmousemove="('comment',' Ibid. IX, 27.');">¹⁹</span> - Raba replied: There were two [idols] and one fell upon the other and broke its hand and upon it was found inscribed