משנה: הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶה חָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה שֶׁאֵינָהּ דּוֹחָה לֹא שַׁבָּת וְלֹא יוֹם טוֹב. אָמְרוּ כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה לֹא רָאָה שִׂמְחָה מִיָּמָיו: MISHNAH: The fife five and six; this is the fife of the water-drawing festivity which supersedes neither the Sabbath nor the holiday. There is a saying that one who did not see the joy of the water-drawing festivity did never see real joy.
הלכה: הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה כול׳. הָא שֶׁלְקָרְבָּן דוֹחֶה. מַתְנִיתָא דְרִבִּי יוֹסֵה בֵּירִבִּי יוּדָה. דְּתַנֵּי. חָלִיל שֶׁלְקָרְבָּן דּוֹחֶה אֶת הַשַּׁבָּת. דִּבְרֵי רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים. אֵינוֹ דוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. תַּמָּן תַּנִּינָן. בִּשְׁנֵים עָשָׂר יוֹם בַּשָּׁנָה הֶחָלִיל מַכֶּה לִפְנֵי הַמִּזְבֵּחַ. בִּשְׁחִיטַת הַפֶּסַח הָרִאשׁוֹן. בִּשְׁחִיטַת הַפֶּסַח הַשֵּׁינִי וּבְיוֹם טוֹב הָרִאשׁוֹן שֶׁלְפֶּסַח. וּבְיוֹם הָעֲצֶרֶת. וּבִשְׁמוֹנַת יְמֵי הֶחָג. וְיֵשׁ שְׁמוֹנֶה בְלֹא שַׁבָּת. רִבִּי יוֹסֵי אָמַר לָהּ סְתָם. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי יוֹסֵה בֵּירִבִּי יְהוּדָה הִיא. עַל דַּעְתְּהוֹן דְּאִילֵּין רַבָּנִן. לָמָּה אֵינוּ דוֹחֶה. מִשֵּׁם שֶׁאֵינוֹ מְחוּוָר. וְהָא כְתִיב וְהָעָם מְחַלְּלִים בַּחֲלִילִים. בְּשִׂמְחַת שְׁלֹמֹה הַכָּתוּב מְדַבֵּר. רִבִּי יוֹנָה בְשֵׁם רִבִּי בָּא בַּר מָמָל. וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל. כָּל זְמַן שֶׁהֶחָלִיל נוֹהֵג הַהַלֵּל נוֹהֵג. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי בָּא בַּר מָמָל. לָמָּה קוֹרִין אֶת הַהַלֵּל כָּל שִׁבְעַת יְמֵי הֶחָג. כְּנֶגֶד הַלּוּלָב שֶׁהוּא מִתְחַדֵּשׁ כָּל שִׁבְעָה. וְלָמָּה מִן כָּל אִילֵּין מִילַּיָיא חָלִיל. תַּנִּינָן. שֶׁזֶּה לְקִיצִּים וְזֶה לְקִיצִּין וְזֶה חָבִיב וְזֶה חָבִיב. וְתָלוּ חָבִיב בְּחָבִיב. וּבַעֲצֶרֶת אוֹמֵר לוֹ הֵי לָךְ מַצָּה הֵי לָךְ חָמֵץ. אִית תַּנָּיֵי תַנֵּי. הֵי לָךְ חָמֵץ [הֵילָךְ מַצָּה]. מָאן דְּאָמַר. הֵילָךְ מַצָּה. שֶׁהוּא חָבִיב. מָאן דְּאָמַר. הֵי לָךְ חָמֵץ. שֶׁהוּא תָדִיר. HALAKHAH: “The fife five and six,” etc. Therefore the one of sacrifices supersedes1Since it is emphasized that at the water-drawing festivity fifes may not be used, it is implied that on other occasions fifes may be played in the Temple on the Sabbath. Babli 51a.. The Mishnah is Rebbi Yose ben Rebbi Jehudah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath2Playing a musical instrument on the Sabbath and holidays in general is rabbinically forbidden, so one should not be tempted to tune or repair the instrument, which would be a biblical infraction. Since it is stated in Eruvin Chapter 10 that in general rabbinic Sabbath prohibitions are not to be observed in the Temple, the burden of proof is on those authorities who deny the use of fifes in the Temple on a Sabbath., the words of Rebbi Yose ben Rebbi Jehudah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have stated3Mishnah Arakhin 2:3.: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First Pesaḥ, the sacrifice of the Second Pesaḥ, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rebbi Yose said it anonymously, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: It is Rebbi Yose ben Rebbi Jehudah’s4Since the Mishnah implicitly states that fifes were used on the Sabbath in the week of Tabernacles.. In the opinion of those rabbis why does it not supersede? Because it is not clear5There is no biblical indication that fifes be used in Temple worship. A popular usage is no reason to disregard rabbinic prohibitions (i. e., popular restrictions) in the Temple.. But is it not written61K. 1:40, a description of Solomon’s coronation., and the people blew fifes? That is written for Solomon’s festivity. Rebbi Jonah in the name of Rebbi Abba bar Mamal: And heartfelt joy like one marching with a fife7Is. 30:29. The verse starts with a reference to song of the night starting the holiday, referring to the recital of Hallel in the Passover night, as explained in Jonathan’s paraphrase of the verse. Therefore the verse shows that the combination of playing the fife and reciting the Hallel is traditional.. Any time one uses a fife one recites the Hallel. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: Why does one recite Hallel all seven days of Tabernacles8In contrast to Passover, where Hallel is recited (and therefore the fife played) only on the first day. (Later practice to recite a truncated form of Hallel on these days is a Babylonian peculiarity unknown to and irrelevant for Galilean sources.)? Corresponding to the lulav which is renewed all seven days9Because it frequently needs new willow branches and occasionally also new myrtle branches.. And why a fife for all these things? We have stated, for one is at stated times and the other is at stated times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have maṣsah, here you have leavened.10Mishnah 1:10.” There are Tannaim who state, here you have leavened, [here you have maṣsah.]11Corrector’s addition, unnecessary since the question is which of the breads, the azyme shew-bread or the leavened two extra loaves of Pentecost (Lev. 23:17) are distributed first. He who said, here you have maṣsah, because it is beloved; he who said, here you have leavened, because it is frequent12Even though this text is repeated in Halakhah 5:8, it seems that text should read that maṣsah is frequent, and therefore leavened bread better liked. In fact the two breads of Pentecost are the only leavened breads permitted in the Temple area during the entire year and it is a general principle that in the Temple service the more frequent must have precedence over the less frequent..
אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לָמָּה נִקְרָא שְׁמָהּ בֵּית שׁוֹאֵבָה. שֶׁמִּשָּׁם שׁוֹאֲבִים רוּחַ הַקּוֹדֶשׁ. עַל שֵׁם וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְינֵי הַיְשׁוּעָה. דְּלֹמָא. רִבִּי לֵוִי וִיהוּדָה בַּר נַחְמָן הֲווֹן נָסְבִין תַּרְתֵּין סִילְעִין מֵיעוֹל מְצַמְתָּה קָהָלָא קוֹמֵי רִבִּי יוֹחָנָן. עָאַל רִבִּי לֵוִי וְדָרַשׁ. יוֹנָה בֶּן אַמִיתַּי מֵאָשֵׁר הָיָה. דִּכְתִיב אֲשֵׁר לֹא הוֹרִישׁ אֶת יוֹשְׁבֵי עַכּוֹ וְאֶת יוֹשְׁבֵי צִידוֹן. וּכְתִיב קוּם לֵךְ צָרְפָתָה אֲשֶׁר לְצִידוֹן. עָאַל רִבִּי יוֹחָנָן וְדָרַשׁ. יוֹנָה בֶּן אַמִיתַּי מִזְּבוּלוּן הָיָה. דִּכְתִיב וַיַּעַל הַגּוֹרָל הַשְּׁלִישִׁי לִבְנֵן זְבוּלֻן לְמִשְׁפְּחֹתָם. וּכְתִיב מִשָּׁם עָבַר קֵדְמָה מִזְרָחָה גִּתָּה חֵפֶר עִתָּה קָצִין. וּכְתִיב כִּדְבַר יְי אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ יוֹנָה בֶן אֲמִיתַּי הַנָּבִיא אֲשֶׁר מִגַּת הַחֵפֶר. בְּשׁוּבְתָא חוֹרִיָיתָא אָמַר רִבִּי לֵוִי לִיהוּדָה בַּר נַחְמָן. סַב לָךְ אִילֵּין תַּרְתֵּין סִילְעַיָּא וְעוֹל מְצַמְתָּה קָהָלָא קוֹמֵי רִבִּי יוֹחָנָן. עָאַל וְאָמַר קוֹמֵיהוֹן. יָפֶה לִימְּדָנוּ רִבִּי יוֹחָנָן. אִמּוֹ מֵאָשֵׁר וְאָבִיו מִזְּבוּלֻן. וְיַרְכָתוֹ עַל צִידוֹן. יֶרֶךְ שֶׁיָּצָא מִמֶּנָּהּ מִצִּידוֹן הָיָה. וּכְתִיב וַיֵּרֶד יָפוֹ. לָא צוֹרְכָא דְילָא וַיֵּרֶד עַכּוֹ. אָמַר רִבִּי יוֹנָה. יוֹנָה בֶּן אַמִיתַּי מֵעוֹלֵי רְגָלִים הָיָה וְנִכְנַס לְשִׂמְחַת בֵּית שׁוֹאֵבָה וְשָׁרָת עָלָיו רוּחַ הַקּוֹדֶשׁ. לְלַמְּדָךְ שֶׁאֵין רוּחַ הַקּוֹדֶשׁ שׁוֹרָה אֶלָּא עַל לֵב שָׂמֵחַ. מַה טַעֲמָא. וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו רוּחַ אֱלֹהִים. אָמַר רִבִּי בִּנִיָמִן בַּר לֵוִי. וְהָיָה כְּנַגֵּן בַּמְנַגֵּן אֵין כָּתוּב כָּאן אֶלָּא וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו רוּחַ אֱלֹהִים. Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation13Is. 12:3. Babli 50b.. An illustration14The following (up to Note 21) is from Gen. rabba 98(16) (M. Sokoloff, The Genizah fragments of Bereshit Rabba, Jerusalem 1982, p. 187 l. 21–30). There the statements of RR. Levi and Joḥanan are interchangend.. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written15Jud. 1:31., Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written161K. 17:9. This quote presupposes that Jonah ben Amittai was the son of the widow from Sarepta., arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten17Jos. 19:10., the third lot fell to the sons of Sevulun according to their families, and it is written18Jos. 19:13. The verse shows that Gat-Ḥepher belonged to Zevulun., from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written192K. 14:25., following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go20In Gen. rabba R. Levi gives the money to Jehudah bar Naḥman so that the latter lets him go and give the sermon, to harmonize his statement with R. Joḥanan’s. assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon21Gen. 49:13, from Jabob’s blessing of Zevulun. The one prophet from the tribe of Zevulun came from a mother from Sidonian territory, which was Asher territory., the hip from which he came was from Sidon. And it is written22Jonah 1:3. The following argument is the reason the preceding Midrash was quoted here, in connection with the water-drawing festivities., he descended to Yafo, when it should have been “he descended to Acco23As a Galilean he could have used the nearest port.”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims24Who came to Jerusalem in Jehudah, avoiding the Northern sanctuaries in Bethel and Dan., came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart25Babli Šabbat 30b.. What is the reason? It was when the musical instrument played, God’s spirit was on him262K. 3:15.. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him27This refers to a statement of R. Levi in Berakhot 1:1 (Note 97), that Elisha used David’s Aeolian lyre which played by itself in the wind..
תַּנֵּי. אָמַר רִבִּי יוּדָה. כָּל שֶׁלֹּא רָאָה דִיפְּלֵי אִיסְטֳבָה שֶׁל אֲכְסַנְדְּרִיאָה לֹא רָאָה כְּבוֹד יִשְׂרָאֵל מִיָּמָיו. כְּמִין בַּסִילִקֵי גְדוֹלָה הָיָה וְאַסְטיוֹ לִפְנִים מִסְטיוֹ הָיְתָה. פְּעָמִים הָיוּ בָהּ כִּפְלַיִים כְּיוֹצְאֵי מִצְרַיִם. וְשִׁבְעִים קַתֶידְרָאוֹת שֶׁלְזָהָב הָיוּ שָׁם מְקוּבְּעוֹת אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת כְּנֶגֶד שִׁבְעִים זְקֵינִים. וְכָל אַחַת וְאַחַת הָיְתָה עוֹמֶדֶת בְּעֶשְׂרִים וְחָמֵשׁ רִיבּוֹא דֵינָרֵי זָהָב. וּבִימָה שֶׁלְעֵץ בָּאֶמְצַע וַחֲזָן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ. עָמַד אֶחָד מֵהֶן לִקְראוֹת בַּתּוֹרָה הָיָה הַמְמוּנֶה מֵנִיף בְּסוּדָרִין וְהֵן עוֹנִין אַחֲרָיו אָמֵן. עַל כָּל בְּרָכָה ובְרָכָה שֶׁהָיָה מְבָרֵךְ הָיָה הַמְמוּנֶה מֵנִיף בְּסוּדָרִין וְהֵן עוֹנִין אַחֲרָיו אָמֵן. אַף עַל פִּי כֵן לֹא הָיוּ יוֹשְׁבִין מְעוּרְבָבִין אֶלָּא יוֹשְׁבִין כָּל אוּמָנוּת וְאוּמָנוּת בִּפְנֵי עַצְמָהּ. שֶׁאִם יָבוֹא אַכְסְנַאִי יְהֵא מִידְבַּק בִּבְנֵי אוּמָּנוּתוֹ. וּמִשָּׁם הָיְתָה פַרְנָסָתוֹ יוֹצְאָה. וּמִי הֶחֱרִיבָהּ. טְרוֹגְיָינוּס הָרָשָׁע. It was stated28Babli 51b, Tosephta 4:6.: “Rebbi Jehudah said, anybody who did not see the double stoa29Greek διπλη̅-στοά. of Alexandria did not ever see the glory of Israel. It was like a large basilica30Greek βασιλική, ‘η; Latin basilica. with a stoa inside a stoa. Sometime there were there twice as many as left Egypt. Seventy golden chairs were there, inlaid with precious stones and pearls, corresponding to the Seventy Elders; each of them costing 250’000 gold denars. A wooden platform was at the center and the congregation’s beadle stood on it. If one of the congregation came to read in the Torah the official waved cloths and they answered after him “amen”. For every benediction which he said, the official waved cloths and they answered after him “amen”. Nevertheless they were not sitting mixed but those of each single profession were sitting separately, so that a stranger could associate with those of his profession, and from there he could find support.” And who destroyed it? Trajanus the evil one.
תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בִּשְׁלֹשָׁה מְקוֹמוֹת הוּזְהָרוּ יִשְׂרָאֵל שֶׁלֹּא לָשׁוּב אֶרֶץ מִצְרַיִם. [שֶׁנֶּאֱמַר] כִּי אֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם הַיּוֹם לֹא תוֹסִיפוּ לִרְאוֹתָם עוֹד עַד עוֹלָם. וַיי אָמַר לָכֶם לֹא תוֹסִיפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד. וֶהֱשִׁיבְךָ יְי מִצְרַיִם בָּאֳנִיּוֹת. וּבִשְׁלָשְׁתָּן חָזְרוּ וּבִשְׁלָשְׁתָּן נָפְלוּ. אַחַת בִּימֵי סַנְחֵרִיב מֶלֶךְ אַשּׁוּר. [שֶׁנֶּאֱמַר] הוֹי הַיּוֹרְדִים מִצְרַיִם לְעֶזְרָה. מַה כְתִיב בַּתְרֵיהּ. וּמִצְרַיִם אָדָם וְלֹא אֵל וְסוּסֵיהֶם בָּשָׂר וגו׳. וְאַחַת בִּימֵי יוֹחָנָן בֶּן קָרֵחַ. וְהָיְתָה הַחֶרֶב אֲשֶׁר אַתֶּם יְרֵיאִים מִמֶּנָּה שָׁם תַּשִּׂיג אֶתְכֶם וגו׳. וְאַחַת בִּימֵי טְרַוגְיָינוּס הָרָשָׁע. Rebbi Simeon ben Yoḥai said, at three places were Israel warned not to return to the land of Egypt, [as it is written:] for as you saw Egypt today you shall nevermore see them for ever31Ex. 14:13.. And the Eternal said to you, you shall never again return on this way32Deut. 17:16.. And the Eternal will bring you back to Egypt on ships33Deut. 28:68.. In all three cases they returned and in all three cases they fell. One in the days of Sanherib the king of Assyria, [as it is written]: woe on those who descend to Egypt for help34Is. 31:1.. What is written after this? But Egypt is human and not god, and their horses are flesh, etc34Is. 31:3.. And one in the days of Joḥanan the son of the bald; it shall be that the sword which you are fearing, there will reach you35Jer. 42:16.. And once in the days of the evil Trajanus.
נוֹלַד לוֹ בֶן בְתִשְׁעָה בְאַב וְהָיוּ מִתְעַנִּין. מֵת בִּתּוֹ בַחֲנוכָּה וְהִדְלִיקוּ נֵירוֹת. שָׁלְחָה אִשְׁתּוֹ וְאָמְרָה לוֹ. עַד שֶׁאַתְּ מְכַבֵּשׁ אֶת הַבַּרְבָּרִיִּים בוֹא וּכְבִישׁ אֶת הַיְּהוּדִים שֶׁמָּרְדוּ בָךְ. חָשֵׁב מֵיתֵי לַעֲשָׂרָה יוֹמִין וַאֲתַא לַחֲמִשָּׁה. אֲתַא וָאַשְׁכַּחוֹן עֲסִיקִין [בְּאוֹרַיְיתָא בִּפְסוּקָא] יִשָּׂא עָלֶיךָ גּוֹי מֵרָחֹק מִקְצֵה הָאָרֶץ וגו׳. אֲמַר לוֹן. מַה הֲוִיתוֹן עֲסִיקִין. אָמְרוֹן לֵיהּ. הָכֵין וָכֵן. אֲמַר לוֹן. הַהוּא גַבְרָא הוּא דַחֲשַׁב מֵיתֵי לַעֲשָׂרָה יוֹמִין וַאֲתַא לַחֲמִשָּׁה. וְהִקִּיפָן לִיגְיוֹנוֹת וְהָרְגָן. אֲמַר לִנְשֵׁיהֶן. נִשְׁמָעוֹת אַתֶּם לְלִיגְיוֹנוֹתַיי וְאֵין אֲנִי הוֹרֵג אֶתְכֶם. אָמְרוֹן לֵיהּ. מַה דְעַבְדַּת בָּאֲרַעִיָיא עֲבִיד בְּעִילִיָיא. וְעִירֵב דָּמָן בְּדָמָן וְהָלַךְ הַדָּם בַּיָּם עַד קִיפְּרוֹס. בְּאוֹתָהּ הַשָּׁעָה נִגְדְּעָה קֶרֶן יִשְׂרָאֵל וְעוֹד אֵינָהּ עֲתִידָה לַחְזוֹר לִמְקוֹמָהּ עַד שֶׁיָּבוֹא בֶּן דָּוִד. 36In slightly different versions this is in Thr. rabba 1(48), 4(23). This is the only Talmudic reference to the great Jewish revolt in Egypt, Cyrenaica, and Cyprus which erupted when Trajanus attacked and temporarily occupied Mesopotamia, the home of the main body of Jews outside the Roman empire. A son was born to him on the Ninth of Ave and they did fast. His daughter died on Ḥanukkah and they lit lights. His wife sent and told him, instead that you conquer the barbarians come and conquer the Jews who revolted against you. He intended to come in ten days and came and found them occupied [in the Torah with the verse:] He will carry against you a people from far away, from the ends of the earth37Deut. 28:49., etc. He asked them, with what were you occupied. They answered him, with such-and-such. He said to them, this man is he since he intended to come in ten days but came in five. He surrounded them by legions and killed them. He said to their wives, if you listen to my legions I shall not kill you. They told him, what you did to those on the ground floor do to those on the gallery38Since the action of Trajanus earlier was characterized as directed against the great synagogue in Alexandria, “those on the ground floor” are the men sitting in the synagogue, whereas the women are “those on the gallery”, probably the roof of the double stoa.. He mixed their blood with their blood and the blood flowed in the sea up to Cyprus. At that moment the horn of Israel was trimmed and will not be restituted until the Son of David will come.