| 31a. שאני התם דשירה דיומיה היא,תניא רבי יהודה אומר משום ר"ע בראשון מה היו אומרים (תהלים כד, א) לה' הארץ ומלואה על שם שקנה והקנה ושליט בעולמו,בשני מה היו אומרים (תהלים מח, ב) גדול ה' ומהולל מאד על שם שחילק מעשיו ומלך עליהן,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,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,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,ברביעי שברא חמה ולבנה ועתיד ליפרע מעובדיהן בחמישי שברא עופות ודגים לשבח לשמו בששי שגמר מלאכתו ומלך עליהם בשביעי על שם ששבת,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,במוספי דשבתא מה היו אומרים אמר רב ענן בר רבא אמר רב הזי"ו ל"ך,ואמר רב חנן בר רבא אמר רב כדרך שחלוקים כאן כך חלוקין בבית הכנסת,במנחת' דשבתא מה היו אומרי' אמר רבי יוחנן אז ישיר ומי כמוך ואז ישיר,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,אמר רב יהודה בר אידי א"ר יוחנן עשר מסעות נסעה שכינה מקראי וכנגדן גלתה סנהדרין מגמרא,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,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,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,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',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,וכנגדן גלתה סנהדרין מגמרא מלשכת הגזית לחנות ומחנות לירושלים ומירושלים ליבנה | 31a. The Gemara rejects this argument. b It is different there, as /b in any case “Sing aloud” b is the psalm of the day, /b either because it was an ordinary Thursday or because it was Rosh HaShana. However, there is no proof from here that in all uncertain cases they would recite the psalm for an ordinary weekday, as it is possible that they did not recite any psalm at all.,§ The Gemara expands on the topic of the daily psalms recited by the Levites. b It is taught /b in a i baraita /i that b Rabbi Yehuda said in the name of Rabbi Akiva: On the first /b day of the week, Sunday, b what /b psalm b would /b the Levites b recite? /b The psalm beginning with the phrase: b “The earth is the Lord’s, and its fullness” /b (Psalms 24:1), in commemoration of the first day of Creation, b because /b on that day b He acquired /b the world b and transferred /b it to man, b and /b He b was /b the only b ruler in His world, /b as the angels were not created until the second day., b On the second /b day of the week b what /b psalm b would /b the Levites b recite? /b The psalm that begins: b “Great is the Lord, and highly to be praised /b in the city of our God, His sacred mountain” (Psalms 48:2). This is b because /b on the second day of Creation b He separated His works, /b dividing between the upper waters and the lower waters, b and ruled over them /b as King; and this psalm speaks of Jerusalem as “The city of a great King” (Psalms 48:3)., b On the third /b day of the week b they would recite /b the psalm beginning: b “God stands in the congregation of God” /b (Psalms 82:1), b because /b on the third day of Creation b He revealed the land in His wisdom and /b thereby b prepared the world for His assembly /b that could now live on the dry land. b On the fourth /b day of the week b they would recite /b the psalm beginning: b “O Lord God, to Whom vengeance belongs” /b (Psalms 94:1), b because /b on the fourth day of Creation b He created the sun and the moon, and in the future He will punish /b and take vengeance upon b those who worship them. /b , b On the fifth /b day of the week the Levites b would recite /b the psalm beginning: b “Sing aloud to God our strength” /b (Psalms 81:2), b because /b on the fifth day of Creation b He created birds and fish to praise His name. On the sixth /b day of the week b they would recite /b the psalm beginning: b “The Lord reigns, He is clothed with majesty” /b (Psalms 93:1), b because /b on that day b He completed His labor and ruled over /b all of creation in full glory. b On the seventh /b day of the week, Shabbat, b they would recite /b the psalm beginning: b “A psalm, a song for the day of Shabbat” /b (Psalms 92:1), b as /b the future world will be b a day that is all Shabbat. /b , b Rabbi Neḥemya said: What did the Sages see /b that led them b to distinguish between these chapters, /b as they interpret the psalms recited on the six weekdays as referring to the past, whereas the psalm recited on Shabbat is referring to the future. b Rather, /b all of the psalms refer to the past. The first six are as explained above: b On the first /b day, the reason is b that He acquired /b the world b and transferred /b it to man, b and /b He b was /b the only b ruler in His world; on the second /b day, the reason is b that He separated His works and ruled over them /b as King; b on the third /b day, the reason is b that He revealed the land in His wisdom and /b thereby b prepared the world for His assembly. /b , b On the fourth /b day, the reason is b that He created the sun and the moon, and in the future He will punish those who worship them; on the fifth /b day, the reason is b that He created birds and fish to praise His name; on the sixth /b day, the reason is b that He completed His labor and ruled over /b all of creation. However, b on the seventh /b day, the reason is b that He rested /b from His work, as the phrase “A psalm, a song for the day of Shabbat” is referring to the first Shabbat of Creation.,The Gemara comments: b And /b these i tanna’im /i b disagree with /b regard to a statement b of Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, and /b for b one /b thousand years it will be b destroyed, as it is stated: “And the Lord alone shall be exalted on that day” /b (Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: “For a thousand years in Your sight are but as yesterday when it is past” (Psalms 90:4). Rav Ketina’s statement is in accordance with the opinion of Rabbi Akiva. Conversely, b Abaye said: /b The world will be b destroyed /b for b two /b thousand years, b as it is stated: “After two days He will revive us” /b (Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day.,§ The Gemara further asks: When it came b to the additional offerings of Shabbat, what would /b the Levites b recite? Rav A bar Rava said /b that b Rav said: /b They would recite in accordance with the mnemonic b i hei /i , i zayin /i , i yod /i , i vav /i , i lamed /i , i kaf /i . /b They would divide the song of i Ha’azinu /i into six sections, each of which began with a letter of the mnemonic: “Give ear [ i ha’azinu /i ], you heavens” (Deuteronomy 32:1); “Remember [ i zekhor /i ] the days of old” (Deuteronomy 32:7); “He made him ride [ i yarkivehu /i ] on the high places of the earth” (Deuteronomy 32:13); “The Lord saw it [ i vayar /i ] and spurned” (Deuteronomy 32:19); “Were it not [ i lulei /i ] that I dread the enemy’s provocation” (Deuteronomy 32:27); “For i [ki] /i the Lord will judge His people” (Deuteronomy 32:36)., b And Rav Ḥa bar Rava said /b that b Rav said: In the manner that /b the verses of the song of i Ha’azinu /i b are divided here /b for the recitation of the additional offerings of Shabbat in the Temple, b so too are they divided /b when they are read b in the synagogue /b on Shabbat.,The Gemara asks another question: When it came b to the /b daily b afternoon offering on Shabbat, what would /b the Levites b recite? Rabbi Yoḥa said: “Then sang /b Moses” (Exodus 15:1), b and: “Who is like You” /b (Exodus 15:11), the two halves of the Song of the Sea, b and: “Then Israel sang /b this song” (Numbers 21:17), the entire Song of the Well., b A dilemma was raised before /b the Sages: Does b one recite all these /b sections of the song of i Ha’azinu /i b on each Shabbat, or perhaps on each and every Shabbat /b they would b recite one /b section? The Gemara suggests: b Come /b and b hear, as it is taught /b in a i baraita /i that b Rabbi Yosei said: By /b the time b that /b those who recite b the first /b set, i.e., the verses for the additional offerings brought on Shabbat, b recite /b it b once, /b those who recite b the second /b set, for the daily afternoon offering, would b repeat /b their cycle b twice, /b as the first set was comprised of six sections, whereas the second set included only three sections. b Learn from here /b that b each and every Shabbat they would recite /b only b one /b section. The Gemara concludes: Indeed, b learn from here /b that this is correct.,§ b Rav Yehuda bar Idi said /b that b Rabbi Yoḥa said: The Divine Presence traveled ten journeys, /b i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived b from verses. And corresponding to them the Sanhedrin was exiled /b in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known b from tradition. /b ,The Gemara elaborates. b The Divine Presence traveled ten journeys, /b as derived b from verses. /b The ten journeys are: b From the Ark cover to the cherub; and from /b one b cherub to /b the other b cherub; and from /b the second b cherub to the threshold /b of the Sanctuary; b and from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wall /b of the Temple Mount; b and from the wall to the city; and from the city to a mountain /b close to Jerusalem; b and from /b that b mountain to the wilderness; and from the wilderness it ascended and rested in its place /b in Heaven, isolated from humanity, b as it is stated: “I will go and return to My place” /b (Hosea 5:15).,The Gemara cites the sources for each of these stages: b From the Ark cover /b the Divine Presence traveled b to the cherub, /b and b from /b one b cherub to /b the other b cherub, and from the /b second b cherub to the threshold, as it is written /b with regard to Moses in the Tabernacle: b “And there I will meet with you, and I will speak to you from above the Ark cover, /b from between the two cherubs” (Exodus 25:22). b And it is written: “And He rode upon a cherub, and flew” /b (II Samuel 22:11), which indicates that the glory of the Divine Presence can rest upon one cherub. b And it is written: “And the glory of the God of Israel had ascended from the cherub, on which it was, to the threshold of the House” /b (Ezekiel 9:3), i.e., the Divine Presence moved from the cherub to the threshold., b And from the threshold /b of the Sanctuary the Divine Presence went b to the courtyard, as it is written: “And the House was filled with the cloud and the courtyard was full of the brightness of the Lord’s glory” /b (Ezekiel 10:4). b From the courtyard to the altar, as it is written: “I saw the Lord standing on the altar” /b (Amos 9:1). b And from the altar to the roof, as it is written: “It is better to dwell in a corner of the roof /b than in a house together with a contentious woman” (Proverbs 21:9). b From the roof to the wall, as it is written: “And behold, the Lord stood upon a wall made by a plumb line” /b (Amos 7:7). b From the wall to the city, as it is written: “The Lord’s voice cries to the city” /b (Micah 6:9)., b And from the city /b the Divine Presence arose b to the mountain /b nearest the Sanctuary, i.e., the Mount of Olives, b 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” /b (Ezekiel 11:23). b And from the mountain to the wilderness, as it is written: “It is better to live in the wilderness /b than with a contentious and fretful woman” (Proverbs 21:19). b And from the wilderness it ascended and rested in its place /b in Heaven, b as it is written: “I will go and return to My place /b until they acknowledge their guilt” (Hosea 5:15)., b Rabbi Yoḥa said: /b For b six months the Divine Presence lingered in the wilderness, /b waiting b for the Jewish people, /b hoping that b perhaps they would repent /b and it would be able to return to its place. b When they did not repent, /b the Divine Presence b said: Let them /b despair and b be lost, as it is stated: “But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul” /b (Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies., b And corresponding to /b these ten stages, b the Sanhedrin was exiled /b in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known b from tradition: From the Chamber of Hewn Stone, /b its fixed seat in the Temple, b to i Ḥanut /i , /b literally, shop, a designated spot on the Temple Mount outside the Temple proper; b and from i Ḥanut /i to Jerusalem; and from Jerusalem to Yavne; /b |
