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Today’s Daf – Zevachim 56 / Apr. 8th, 2026 / כ״א בניסן תשפ״ו
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What does God have to say about those who sin on Yom Kippur? What about the Satan? Does he get heard on Yom Kippur? On what does it depend? What time was the removal of the ashes performed on different days of the year? Why? What is the definition of the word “gever” in the phrase “kriat hagever”? Is it a person or a rooster? Rav and Rabbi Shila disagree and a story is told of a day when Rav was the translator for Rabbi Shila and translated using his interpretation.
״לַפֶּתַח חַטָּאת רוֹבֵץ״. וְשָׂטָן מַאי אֲמַר? אֲמַר לֵיהּ: שָׂטָן בְּיוֹמָא דְכִיפּוּרֵי — לֵית לֵיהּ רְשׁוּתָא לְאַסְטוֹנֵי. מִמַּאי? אָמַר רָמֵי בַּר חָמָא: ״הַשָּׂטָן״ בְּגִמַטְרִיָּא תְּלָת מְאָה וְשִׁיתִּין וְאַרְבְּעָה הָוֵי. תְּלָת מְאָה וְשִׁיתִּין וְאַרְבְּעָה יוֹמֵי — אִית לֵיהּ רְשׁוּתָא לְאַסְטוֹנֵי. בְּיוֹמָא דְכִיפּוּרֵי — לֵית לֵיהּ רְשׁוּתָא לְאַסְטוֹנֵי.
“Sin lies in waiting at the door” (Genesis 4:7), and it is no wonder that men sin. He asked him: And what did Satan the prosecutor say about their sinning? Elijah said to him: Satan, on Yom Kippur, has no license to prosecute. From where is that idea derived? Rami bar Ḥama said: The numerological value of the letters that constitute the word HaSatan is three hundred and sixty four: Heh has a value of five, sin has a value of three hundred, tet has a value of nine, and nun has a value of fifty. Three hundred and sixty-four days of the solar year, which is three hundred and sixty-five days long, Satan has license to prosecute. On the remaining day, Yom Kippur, he has no license to prosecute. Since that day is exalted above all others, there is no room for the accusations of Satan.
מַתְנִי׳ בְּכׇל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין לְפָנָיו בֵּין לְאַחֲרָיו, וּבְיוֹם הַכִּפּוּרִים מֵחֲצוֹת, וּבָרְגָלִים מֵאַשְׁמוּרָה הָרִאשׁוֹנָה. וְלֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל.
MISHNA: Every day the priests would remove the ashes from the altar and place them on the east side of the ramp at the crow of the rooster or adjacent to it, whether before it or after it, as there was no insistence on a precise time. And on Yom Kippur they would remove the ashes earlier, from midnight onward. And on the Festivals, the ashes were removed even earlier, at the end of the first watch. And the call of the rooster would not arrive on Festivals until the Temple courtyard was full with the Jewish people who vowed to bring offerings and would fulfill their obligations on the Festivals. Those offerings were sacrificed immediately following the daily offering.
גְּמָ׳ תְּנַן הָתָם: אֵבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, קוֹדֶם חֲצוֹת — יַחְזִיר, וּמוֹעֲלִין בָּהֶן, לְאַחַר חֲצוֹת — לֹא יַחְזִיר, וְאֵין מוֹעֲלִין בָּהֶן.
GEMARA: We learned in a mishna there, in tractate Zevaḥim: With regard to limbs from offerings that were forced off the altar by the heat of the fire, if they fell before midnight, these limbs remain sacred; the priest should return them to the fire, and one is liable for misuse of consecrated property for deriving benefit from them. If they fell after midnight, the priest should not return them to the fire, and one is not liable for misuse of consecrated property for deriving benefit from them; they are considered like ashes.
מְנָא הָנֵי מִילֵּי? אָמַר רַב, כָּתוּב אֶחָד אוֹמֵר: ״כׇּל הַלַּיְלָה … וְהִקְטִיר״, וְכָתוּב אֶחָד אוֹמֵר: ״כׇּל הַלַּיְלָה … וְהֵרִים״, הָא כֵּיצַד? חַלְּקֵהוּ — חֶצְיוֹ לְהַקְטָרָה, וְחֶצְיוֹ לַהֲרָמָה.
The Gemara asks: From where are these matters derived that midnight determines the end of the burning period for limbs, after which they assume the legal status of ashes? Rav said: One verse says: “It is the burnt-offering that goes up on its firewood upon the altar all night until morning” (Leviticus 6:2) and he shall burn it, indicating that the sacrificial limbs may be burned throughout the night. And one verse says: “All night…and he shall remove the ashes” (Leviticus 6:2–3), meaning that the ashes may be removed throughout the night. How can these texts be reconciled? Rather, divide the night into two sections: Half of it for burning the limbs, and half of it for removal of the ashes.
מֵתִיב רַב כָּהֲנָא: בְּכׇל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין מִלְּפָנָיו בֵּין מִלְּאַחֲרָיו, וּבְיוֹם הַכִּפּוּרִים מֵחֲצוֹת, וּבָרְגָלִים מֵאַשְׁמוּרָה הָרִאשׁוֹנָה,
Rav Kahana raised an objection. It was taught in the mishna: Every day the priests would remove the ashes from the altar at the crow of the rooster or adjacent to it, whether before it or after it, and on Yom Kippur from midnight, and on the Festivals from the end of the first watch.
וְאִי סָלְקָא דַעְתָּךְ מֵחֲצוֹת דְּאוֹרָיְיתָא הִיא, הֵיכִי מַקְדְּמִינַן (וְהֵיכִי מְאַחֲרִינַן)?
And if it enters your mind to say that the time for removal of the ashes is from midnight by Torah law, how do we perform it earlier and how do we perform it later than the time established by Torah law?
אֶלָּא אָמַר רַבִּי יוֹחָנָן: מִמַּשְׁמַע שֶׁנֶּאֱמַר: ״כׇּל הַלַּיְלָה״, אֵינִי יוֹדֵעַ שֶׁהוּא עַד הַבֹּקֶר? וּמָה תַּלְמוּד לוֹמַר ״עַד הַבֹּקֶר״ — תֵּן בֹּקֶר לְבׇקְרוֹ שֶׁל לַיְלָה.
Rather, Rabbi Yoḥanan said: The fact that midnight is the deadline after which the limbs may not be burned is derived from a different source. From the fact that it is stated with regard to the burning of the limbs: All night, don’t I know that it means until morning? And for what purpose, then, does the verse state: Until morning? It means: Add another morning to the morning of the night. Arise before dawn, and that is the time for removal of the ashes. Nevertheless, there is no specific hour fixed for performing this removal, and how much earlier than dawn it is performed depends on the need.
הִלְכָּךְ, בְּכׇל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין מִלְּפָנָיו בֵּין מִלְּאַחֲרָיו — סַגִּיא. בְּיוֹם הַכִּפּוּרִים, דְּאִיכָּא חוּלְשָׁא דְּכֹהֵן גָּדוֹל — עָבְדִינַן מֵחֲצוֹת. וּבִרְגָלִים, דִּנְפִישִׁי יִשְׂרָאֵל וּנְפִישִׁי קׇרְבָּנוֹת — עָבְדִינַן מֵאַשְׁמוֹרֶת הָרִאשׁוֹנָה. כִּדְקָתָנֵי טַעְמָא: לֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל.
Therefore, every day the priests remove the ashes from the altar at the crow of the rooster or adjacent to it, whether before it or after it, as on a typical day removing the ashes just before dawn is sufficient. On Yom Kippur, when, due to the fact that he performs the entire day’s service, there is an issue of the weakness of the High Priest, the ashes are removed earlier and we do so from midnight. And on the Festivals, when the Jewish people in Jerusalem are numerous and the offerings that they bring to sacrifice during the Festival are numerous, the ashes are removed even earlier, and we do so from the first watch, in accordance with the reason that is taught in the mishna: And the call of the rooster would not arrive on Festivals until the Temple courtyard was full with the Jewish people.
מַאי: ״קְרִיאַת הַגֶּבֶר״? רַב אָמַר: קְרָא גַּבְרָא. רַבִּי שֵׁילָא אָמַר: קְרָא תַּרְנְגוֹלָא.
§ The term keriat hagever, translated above as the call of the rooster, is mentioned in the mishna as an indication of a certain time. The Gemara asks: What is the meaning of the phrase keriat hagever? Rav said: It is the call of the man; the priest appointed for this task proclaimed that it was time for the priests to report for service. Rabbi Sheila said: It is the call of the rooster, which is also called gever.
רַב אִיקְּלַע לְאַתְרֵיהּ דְּרַבִּי שֵׁילָא. לָא הֲוָה אָמוֹרָא לְמֵיקַם עֲלֵיהּ דְּרַבִּי שֵׁילָא, קָם רַב עֲלֵיהּ, וְקָא מְפָרֵשׁ: מַאי ״קְרִיאַת הַגֶּבֶר״ — קְרָא גַּבְרָא. אֲמַר לֵיהּ רַבִּי שֵׁילָא, וְלֵימָא מָר: ״קְרָא תַּרְנְגוֹלָא״? אֲמַר לֵיהּ: ״אַבּוּב לְחָרֵי — זָמַר, לְגַרְדָּאֵי — לָא מְקַבְּלוּהּ מִינֵּיהּ״.
Rav happened to come to the place where Rabbi Sheila was the most prominent local Torah scholar and Rav was not yet known. There was no disseminator to stand before Rabbi Sheila to disseminate his lecture to the public. Rav stood before him to disseminate the lecture, in the course of which Rabbi Sheila mentioned keriat hagever. Rav interpreted the concept for the audience and said: What is the meaning of keriat hagever? It means the call of the man. Rabbi Sheila said to him: And let the Master say it is the call of the rooster. Rav said to him, quoting a folk saying: A flute played for noblemen is music, but when played for weavers, they receive no pleasure from it, due to their lack of sophistication. Similarly, the interpretation that I disseminated was accepted by Torah scholars greater than you. You, who lack their sophistication, cannot appreciate it.
כִּי הֲוָה קָאֵימְנָא עֲלֵיהּ דְּרַבִּי חִיָּיא וּמְפָרֵישְׁנָא: מַאי ״קְרִיאַת הַגֶּבֶר״ — קְרָא גַּבְרָא, וְלָא אֲמַר לִי וְלָא מִידֵּי. וְאַתְּ אָמְרַתְּ לִי, אֵימָא: ״קְרָא תַּרְנְגוֹלָא״. אֲמַר לֵיהּ: מָר נִיהוּ רַב? נִינַח מָר. אֲמַר לֵיהּ, אָמְרִי אִינָשֵׁי: ״אִיתְּגַרְתְּ — לֵיהּ פּוּץ עַמְרֵיהּ״. אִיכָּא דְּאָמְרִי, הָכִי אֲמַר לֵיהּ: ״מַעֲלִין בַּקֹּדֶשׁ, וְלֹא מוֹרִידִין״.
When I stood before Rabbi Ḥiyya and interpreted: What is the meaning of keriat hagever? It means the call of the man, he did not say anything to me in response, and you, Rabbi Sheila, say to me: Say it is the call of the rooster. As soon as Rabbi Sheila heard that, he knew at once who had been disseminating his lecture. He said to him: Is the Master Rav? Let the Master rest and cease disseminating my lecture, as it is beneath your dignity to serve as my assistant. Rav said to him: People say this aphorism: If you hired yourself to him, comb his wool. Once one agrees to perform a task, he should bear its less pleasing aspects and complete the job. Some say, this is what Rav said to him: One elevates to a higher level in matters of sanctity and one does not downgrade. Since the task of interpreting was undertaken by a man of my stature, it is not fitting that a lesser man will replace me. That would be a display of contempt for the Torah.
תַּנְיָא כְּוָתֵיהּ דְּרַב, תַּנְיָא כְּוָתֵיהּ דְּרַבִּי שֵׁילָא. תַּנְיָא כְּוָתֵיהּ דְּרַב: גְּבִינִי כָּרוֹז מַהוּ אוֹמֵר: ״עִמְדוּ כֹּהֲנִים לַעֲבוֹדַתְכֶם, וּלְוִיִּם לְדוּכַנְכֶם, וְיִשְׂרָאֵל לְמַעֲמַדְכֶם״. וְהָיָה קוֹלוֹ נִשְׁמָע בְּשָׁלֹשׁ פַּרְסָאוֹת.
The Gemara comments: A baraita was taught in accordance with the opinion of Rav, and a baraita was taught in accordance with the opinion of Rabbi Sheila. The Gemara elaborates: A baraita was taught in accordance with the opinion of Rav: What did Gevini the Crier, who was an appointee in the Temple, say in his proclamation? Arise, priests, to your service, and Levites to your platform, and Israelites to your non-priestly watch. And the Gemara relates: His voice was so strong that it could be heard at a distance of three parasangs, slightly more than eight miles.
מַעֲשֶׂה בְּאַגְרִיפַּס הַמֶּלֶךְ שֶׁהָיָה בָּא בַּדֶּרֶךְ, וְשָׁמַע קוֹלוֹ בְּשָׁלֹשׁ פַּרְסָאוֹת, וּכְשֶׁבָּא לְבֵיתוֹ שִׁיגֵּר לוֹ מַתָּנוֹת. וְאַף עַל פִּי כֵן, כֹּהֵן גָּדוֹל מְשׁוּבָּח מִמֶּנּוּ. דְּאָמַר מָר: וּכְבָר אָמַר ״אָנָא הַשֵּׁם״ וְנִשְׁמַע קוֹלוֹ בִּירִיחוֹ. וְאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מִירוּשָׁלַיִם לִירִיחוֹ עֲשַׂר פַּרְסֵי.
There was an incident involving King Agrippa, who was coming down the road and heard Gevini the Crier’s voice at a distance of three parasangs. And when the king came to his house he sent gifts to him, since he was so impressed with the man’s voice. The Gemara notes: And even so, the voice of the High Priest was stronger and superior to his, as the Master said: And there already was an incident where the High Priest recited, in his confession that accompanied the placing of hands on his bull on Yom Kippur: Please God, and his voice was heard in Jericho. And Rabba bar bar Ḥana said that Rabbi Yoḥanan said: The distance from Jerusalem to Jericho is ten parasangs.
וְאַף עַל גַּב דְּהָכָא אִיכָּא חוּלְשָׁא, וְהָכָא לֵיכָּא חוּלְשָׁא. וְהָכָא יְמָמָא, וְהָתָם לֵילְיָא.
And not only was the distance greater in the case of the High Priest than in the case of Gevini the Crier, here, there is the issue of the weakness of the High Priest due to the fast and his obligation to perform the entire service, while there, there is no issue of the weakness of Gevini. And in addition, here it was during the day, when sound does not travel as well, that the High Priest recited his confession; and there it was during the night when Gevini called the priests, Levites, and Israelites.
דְּאָמַר רַבִּי לֵוִי: מִפְּנֵי מָה אֵין קוֹלוֹ שֶׁל אָדָם נִשְׁמָע בַּיּוֹם כְּדֶרֶךְ שֶׁנִּשְׁמָע בַּלַּיְלָה? מִפְּנֵי גַּלְגַּל חַמָּה שֶׁמְּנַסֵּר בָּרָקִיעַ כְּחָרָשׁ הַמְנַסֵּר בַּאֲרָזִים. וְהַאי חִירְגָּא דְיוֹמָא ״לָא״ שְׁמֵיהּ. וְהַיְינוּ דְּקָאָמַר נְבוּכַדְנֶצַּר: ״וְכׇל דָּיְירֵי אַרְעָא (כְּלָא) חֲשִׁיבִין״.
As Rabbi Levi said: Why is a person’s voice not heard during the day in the manner that it is during the night? It is due to the fact that the sound of the sphere of the sun traversing the sky generates noise like the noise generated by a carpenter sawing cedars, and that noise drowns out other sounds. And that sawdust that is visible during the day in the rays of the sun, la is its name. This is what Nebuchadnezzar said: “And all the inhabitants of the world are considered like la” (Daniel 4:32), i.e., all inhabitants of the earth are equivalent to specks of dust.
תָּנוּ רַבָּנַן: אִלְמָלֵא גַּלְגַּל חַמָּה, נִשְׁמָע קוֹל הֲמוֹנָהּ שֶׁל רוֹמִי. וְאִלְמָלֵא קוֹל הֲמוֹנָהּ שֶׁל רוֹמִי, נִשְׁמָע קוֹל גַּלְגַּל חַמָּה. תָּנוּ רַבָּנַן: שָׁלֹשׁ קוֹלוֹת הוֹלְכִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְאֵלּוּ הֵן: קוֹל גַּלְגַּל חַמָּה, וְקוֹל הֲמוֹנָהּ שֶׁל רוֹמִי, וְקוֹל נְשָׁמָה בְּשָׁעָה שֶׁיּוֹצְאָה מִן הַגּוּף, וְיֵשׁ אוֹמְרִים: אַף לֵידָה,
Apropos sounds, the Gemara cites that the Sages taught: Were it not for the sound of the sphere of the sun, the sound of the bustle of the crowds of Rome would be heard throughout the world; and were it not for the sound of the bustle of the crowds of Rome, the sound of the sun’s sphere would be heard throughout the world. And the Sages taught: Three sounds travel from the end of the world to its other end, and these are: The sound of the sphere of the sun, and the sound of the bustle of the crowds of Rome, and the sound of the soul at the moment that it leaves the body, which should be audible throughout the world. And some say: Even the sound of a woman giving birth.
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bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Highland Park, United States
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Givat Shmuel, Israel
I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Jerusalem, Israel
Mamaroneck, NY, United States
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Denver, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Zichron Yakov, Israel
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Jerusalem, Israel
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, United States
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
Jerusalem, Israel
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Denver, United States
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Borehamwood, United Kingdom
After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
Virginia, United States
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
San Diego, United States
Berlin, Germany
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Highland Park, United States
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Modi’in, Israel
It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.
Northwest Washington, United States
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Pennsylvania, United States
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Denver, United States
״לַפֶּתַח חַטָּאת רוֹבֵץ״. וְשָׂטָן מַאי אֲמַר? אֲמַר לֵיהּ: שָׂטָן בְּיוֹמָא דְכִיפּוּרֵי — לֵית לֵיהּ רְשׁוּתָא לְאַסְטוֹנֵי. מִמַּאי? אָמַר רָמֵי בַּר חָמָא: ״הַשָּׂטָן״ בְּגִמַטְרִיָּא תְּלָת מְאָה וְשִׁיתִּין וְאַרְבְּעָה הָוֵי. תְּלָת מְאָה וְשִׁיתִּין וְאַרְבְּעָה יוֹמֵי — אִית לֵיהּ רְשׁוּתָא לְאַסְטוֹנֵי. בְּיוֹמָא דְכִיפּוּרֵי — לֵית לֵיהּ רְשׁוּתָא לְאַסְטוֹנֵי.
“Sin lies in waiting at the door” (Genesis 4:7), and it is no wonder that men sin. He asked him: And what did Satan the prosecutor say about their sinning? Elijah said to him: Satan, on Yom Kippur, has no license to prosecute. From where is that idea derived? Rami bar Ḥama said: The numerological value of the letters that constitute the word HaSatan is three hundred and sixty four: Heh has a value of five, sin has a value of three hundred, tet has a value of nine, and nun has a value of fifty. Three hundred and sixty-four days of the solar year, which is three hundred and sixty-five days long, Satan has license to prosecute. On the remaining day, Yom Kippur, he has no license to prosecute. Since that day is exalted above all others, there is no room for the accusations of Satan.
מַתְנִי׳ בְּכׇל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין לְפָנָיו בֵּין לְאַחֲרָיו, וּבְיוֹם הַכִּפּוּרִים מֵחֲצוֹת, וּבָרְגָלִים מֵאַשְׁמוּרָה הָרִאשׁוֹנָה. וְלֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל.
MISHNA: Every day the priests would remove the ashes from the altar and place them on the east side of the ramp at the crow of the rooster or adjacent to it, whether before it or after it, as there was no insistence on a precise time. And on Yom Kippur they would remove the ashes earlier, from midnight onward. And on the Festivals, the ashes were removed even earlier, at the end of the first watch. And the call of the rooster would not arrive on Festivals until the Temple courtyard was full with the Jewish people who vowed to bring offerings and would fulfill their obligations on the Festivals. Those offerings were sacrificed immediately following the daily offering.
גְּמָ׳ תְּנַן הָתָם: אֵבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, קוֹדֶם חֲצוֹת — יַחְזִיר, וּמוֹעֲלִין בָּהֶן, לְאַחַר חֲצוֹת — לֹא יַחְזִיר, וְאֵין מוֹעֲלִין בָּהֶן.
GEMARA: We learned in a mishna there, in tractate Zevaḥim: With regard to limbs from offerings that were forced off the altar by the heat of the fire, if they fell before midnight, these limbs remain sacred; the priest should return them to the fire, and one is liable for misuse of consecrated property for deriving benefit from them. If they fell after midnight, the priest should not return them to the fire, and one is not liable for misuse of consecrated property for deriving benefit from them; they are considered like ashes.
מְנָא הָנֵי מִילֵּי? אָמַר רַב, כָּתוּב אֶחָד אוֹמֵר: ״כׇּל הַלַּיְלָה … וְהִקְטִיר״, וְכָתוּב אֶחָד אוֹמֵר: ״כׇּל הַלַּיְלָה … וְהֵרִים״, הָא כֵּיצַד? חַלְּקֵהוּ — חֶצְיוֹ לְהַקְטָרָה, וְחֶצְיוֹ לַהֲרָמָה.
The Gemara asks: From where are these matters derived that midnight determines the end of the burning period for limbs, after which they assume the legal status of ashes? Rav said: One verse says: “It is the burnt-offering that goes up on its firewood upon the altar all night until morning” (Leviticus 6:2) and he shall burn it, indicating that the sacrificial limbs may be burned throughout the night. And one verse says: “All night…and he shall remove the ashes” (Leviticus 6:2–3), meaning that the ashes may be removed throughout the night. How can these texts be reconciled? Rather, divide the night into two sections: Half of it for burning the limbs, and half of it for removal of the ashes.
מֵתִיב רַב כָּהֲנָא: בְּכׇל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין מִלְּפָנָיו בֵּין מִלְּאַחֲרָיו, וּבְיוֹם הַכִּפּוּרִים מֵחֲצוֹת, וּבָרְגָלִים מֵאַשְׁמוּרָה הָרִאשׁוֹנָה,
Rav Kahana raised an objection. It was taught in the mishna: Every day the priests would remove the ashes from the altar at the crow of the rooster or adjacent to it, whether before it or after it, and on Yom Kippur from midnight, and on the Festivals from the end of the first watch.
וְאִי סָלְקָא דַעְתָּךְ מֵחֲצוֹת דְּאוֹרָיְיתָא הִיא, הֵיכִי מַקְדְּמִינַן (וְהֵיכִי מְאַחֲרִינַן)?
And if it enters your mind to say that the time for removal of the ashes is from midnight by Torah law, how do we perform it earlier and how do we perform it later than the time established by Torah law?
אֶלָּא אָמַר רַבִּי יוֹחָנָן: מִמַּשְׁמַע שֶׁנֶּאֱמַר: ״כׇּל הַלַּיְלָה״, אֵינִי יוֹדֵעַ שֶׁהוּא עַד הַבֹּקֶר? וּמָה תַּלְמוּד לוֹמַר ״עַד הַבֹּקֶר״ — תֵּן בֹּקֶר לְבׇקְרוֹ שֶׁל לַיְלָה.
Rather, Rabbi Yoḥanan said: The fact that midnight is the deadline after which the limbs may not be burned is derived from a different source. From the fact that it is stated with regard to the burning of the limbs: All night, don’t I know that it means until morning? And for what purpose, then, does the verse state: Until morning? It means: Add another morning to the morning of the night. Arise before dawn, and that is the time for removal of the ashes. Nevertheless, there is no specific hour fixed for performing this removal, and how much earlier than dawn it is performed depends on the need.
הִלְכָּךְ, בְּכׇל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין מִלְּפָנָיו בֵּין מִלְּאַחֲרָיו — סַגִּיא. בְּיוֹם הַכִּפּוּרִים, דְּאִיכָּא חוּלְשָׁא דְּכֹהֵן גָּדוֹל — עָבְדִינַן מֵחֲצוֹת. וּבִרְגָלִים, דִּנְפִישִׁי יִשְׂרָאֵל וּנְפִישִׁי קׇרְבָּנוֹת — עָבְדִינַן מֵאַשְׁמוֹרֶת הָרִאשׁוֹנָה. כִּדְקָתָנֵי טַעְמָא: לֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל.
Therefore, every day the priests remove the ashes from the altar at the crow of the rooster or adjacent to it, whether before it or after it, as on a typical day removing the ashes just before dawn is sufficient. On Yom Kippur, when, due to the fact that he performs the entire day’s service, there is an issue of the weakness of the High Priest, the ashes are removed earlier and we do so from midnight. And on the Festivals, when the Jewish people in Jerusalem are numerous and the offerings that they bring to sacrifice during the Festival are numerous, the ashes are removed even earlier, and we do so from the first watch, in accordance with the reason that is taught in the mishna: And the call of the rooster would not arrive on Festivals until the Temple courtyard was full with the Jewish people.
מַאי: ״קְרִיאַת הַגֶּבֶר״? רַב אָמַר: קְרָא גַּבְרָא. רַבִּי שֵׁילָא אָמַר: קְרָא תַּרְנְגוֹלָא.
§ The term keriat hagever, translated above as the call of the rooster, is mentioned in the mishna as an indication of a certain time. The Gemara asks: What is the meaning of the phrase keriat hagever? Rav said: It is the call of the man; the priest appointed for this task proclaimed that it was time for the priests to report for service. Rabbi Sheila said: It is the call of the rooster, which is also called gever.
רַב אִיקְּלַע לְאַתְרֵיהּ דְּרַבִּי שֵׁילָא. לָא הֲוָה אָמוֹרָא לְמֵיקַם עֲלֵיהּ דְּרַבִּי שֵׁילָא, קָם רַב עֲלֵיהּ, וְקָא מְפָרֵשׁ: מַאי ״קְרִיאַת הַגֶּבֶר״ — קְרָא גַּבְרָא. אֲמַר לֵיהּ רַבִּי שֵׁילָא, וְלֵימָא מָר: ״קְרָא תַּרְנְגוֹלָא״? אֲמַר לֵיהּ: ״אַבּוּב לְחָרֵי — זָמַר, לְגַרְדָּאֵי — לָא מְקַבְּלוּהּ מִינֵּיהּ״.
Rav happened to come to the place where Rabbi Sheila was the most prominent local Torah scholar and Rav was not yet known. There was no disseminator to stand before Rabbi Sheila to disseminate his lecture to the public. Rav stood before him to disseminate the lecture, in the course of which Rabbi Sheila mentioned keriat hagever. Rav interpreted the concept for the audience and said: What is the meaning of keriat hagever? It means the call of the man. Rabbi Sheila said to him: And let the Master say it is the call of the rooster. Rav said to him, quoting a folk saying: A flute played for noblemen is music, but when played for weavers, they receive no pleasure from it, due to their lack of sophistication. Similarly, the interpretation that I disseminated was accepted by Torah scholars greater than you. You, who lack their sophistication, cannot appreciate it.
כִּי הֲוָה קָאֵימְנָא עֲלֵיהּ דְּרַבִּי חִיָּיא וּמְפָרֵישְׁנָא: מַאי ״קְרִיאַת הַגֶּבֶר״ — קְרָא גַּבְרָא, וְלָא אֲמַר לִי וְלָא מִידֵּי. וְאַתְּ אָמְרַתְּ לִי, אֵימָא: ״קְרָא תַּרְנְגוֹלָא״. אֲמַר לֵיהּ: מָר נִיהוּ רַב? נִינַח מָר. אֲמַר לֵיהּ, אָמְרִי אִינָשֵׁי: ״אִיתְּגַרְתְּ — לֵיהּ פּוּץ עַמְרֵיהּ״. אִיכָּא דְּאָמְרִי, הָכִי אֲמַר לֵיהּ: ״מַעֲלִין בַּקֹּדֶשׁ, וְלֹא מוֹרִידִין״.
When I stood before Rabbi Ḥiyya and interpreted: What is the meaning of keriat hagever? It means the call of the man, he did not say anything to me in response, and you, Rabbi Sheila, say to me: Say it is the call of the rooster. As soon as Rabbi Sheila heard that, he knew at once who had been disseminating his lecture. He said to him: Is the Master Rav? Let the Master rest and cease disseminating my lecture, as it is beneath your dignity to serve as my assistant. Rav said to him: People say this aphorism: If you hired yourself to him, comb his wool. Once one agrees to perform a task, he should bear its less pleasing aspects and complete the job. Some say, this is what Rav said to him: One elevates to a higher level in matters of sanctity and one does not downgrade. Since the task of interpreting was undertaken by a man of my stature, it is not fitting that a lesser man will replace me. That would be a display of contempt for the Torah.
תַּנְיָא כְּוָתֵיהּ דְּרַב, תַּנְיָא כְּוָתֵיהּ דְּרַבִּי שֵׁילָא. תַּנְיָא כְּוָתֵיהּ דְּרַב: גְּבִינִי כָּרוֹז מַהוּ אוֹמֵר: ״עִמְדוּ כֹּהֲנִים לַעֲבוֹדַתְכֶם, וּלְוִיִּם לְדוּכַנְכֶם, וְיִשְׂרָאֵל לְמַעֲמַדְכֶם״. וְהָיָה קוֹלוֹ נִשְׁמָע בְּשָׁלֹשׁ פַּרְסָאוֹת.
The Gemara comments: A baraita was taught in accordance with the opinion of Rav, and a baraita was taught in accordance with the opinion of Rabbi Sheila. The Gemara elaborates: A baraita was taught in accordance with the opinion of Rav: What did Gevini the Crier, who was an appointee in the Temple, say in his proclamation? Arise, priests, to your service, and Levites to your platform, and Israelites to your non-priestly watch. And the Gemara relates: His voice was so strong that it could be heard at a distance of three parasangs, slightly more than eight miles.
מַעֲשֶׂה בְּאַגְרִיפַּס הַמֶּלֶךְ שֶׁהָיָה בָּא בַּדֶּרֶךְ, וְשָׁמַע קוֹלוֹ בְּשָׁלֹשׁ פַּרְסָאוֹת, וּכְשֶׁבָּא לְבֵיתוֹ שִׁיגֵּר לוֹ מַתָּנוֹת. וְאַף עַל פִּי כֵן, כֹּהֵן גָּדוֹל מְשׁוּבָּח מִמֶּנּוּ. דְּאָמַר מָר: וּכְבָר אָמַר ״אָנָא הַשֵּׁם״ וְנִשְׁמַע קוֹלוֹ בִּירִיחוֹ. וְאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מִירוּשָׁלַיִם לִירִיחוֹ עֲשַׂר פַּרְסֵי.
There was an incident involving King Agrippa, who was coming down the road and heard Gevini the Crier’s voice at a distance of three parasangs. And when the king came to his house he sent gifts to him, since he was so impressed with the man’s voice. The Gemara notes: And even so, the voice of the High Priest was stronger and superior to his, as the Master said: And there already was an incident where the High Priest recited, in his confession that accompanied the placing of hands on his bull on Yom Kippur: Please God, and his voice was heard in Jericho. And Rabba bar bar Ḥana said that Rabbi Yoḥanan said: The distance from Jerusalem to Jericho is ten parasangs.
וְאַף עַל גַּב דְּהָכָא אִיכָּא חוּלְשָׁא, וְהָכָא לֵיכָּא חוּלְשָׁא. וְהָכָא יְמָמָא, וְהָתָם לֵילְיָא.
And not only was the distance greater in the case of the High Priest than in the case of Gevini the Crier, here, there is the issue of the weakness of the High Priest due to the fast and his obligation to perform the entire service, while there, there is no issue of the weakness of Gevini. And in addition, here it was during the day, when sound does not travel as well, that the High Priest recited his confession; and there it was during the night when Gevini called the priests, Levites, and Israelites.
דְּאָמַר רַבִּי לֵוִי: מִפְּנֵי מָה אֵין קוֹלוֹ שֶׁל אָדָם נִשְׁמָע בַּיּוֹם כְּדֶרֶךְ שֶׁנִּשְׁמָע בַּלַּיְלָה? מִפְּנֵי גַּלְגַּל חַמָּה שֶׁמְּנַסֵּר בָּרָקִיעַ כְּחָרָשׁ הַמְנַסֵּר בַּאֲרָזִים. וְהַאי חִירְגָּא דְיוֹמָא ״לָא״ שְׁמֵיהּ. וְהַיְינוּ דְּקָאָמַר נְבוּכַדְנֶצַּר: ״וְכׇל דָּיְירֵי אַרְעָא (כְּלָא) חֲשִׁיבִין״.
As Rabbi Levi said: Why is a person’s voice not heard during the day in the manner that it is during the night? It is due to the fact that the sound of the sphere of the sun traversing the sky generates noise like the noise generated by a carpenter sawing cedars, and that noise drowns out other sounds. And that sawdust that is visible during the day in the rays of the sun, la is its name. This is what Nebuchadnezzar said: “And all the inhabitants of the world are considered like la” (Daniel 4:32), i.e., all inhabitants of the earth are equivalent to specks of dust.
תָּנוּ רַבָּנַן: אִלְמָלֵא גַּלְגַּל חַמָּה, נִשְׁמָע קוֹל הֲמוֹנָהּ שֶׁל רוֹמִי. וְאִלְמָלֵא קוֹל הֲמוֹנָהּ שֶׁל רוֹמִי, נִשְׁמָע קוֹל גַּלְגַּל חַמָּה. תָּנוּ רַבָּנַן: שָׁלֹשׁ קוֹלוֹת הוֹלְכִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְאֵלּוּ הֵן: קוֹל גַּלְגַּל חַמָּה, וְקוֹל הֲמוֹנָהּ שֶׁל רוֹמִי, וְקוֹל נְשָׁמָה בְּשָׁעָה שֶׁיּוֹצְאָה מִן הַגּוּף, וְיֵשׁ אוֹמְרִים: אַף לֵידָה,
Apropos sounds, the Gemara cites that the Sages taught: Were it not for the sound of the sphere of the sun, the sound of the bustle of the crowds of Rome would be heard throughout the world; and were it not for the sound of the bustle of the crowds of Rome, the sound of the sun’s sphere would be heard throughout the world. And the Sages taught: Three sounds travel from the end of the world to its other end, and these are: The sound of the sphere of the sun, and the sound of the bustle of the crowds of Rome, and the sound of the soul at the moment that it leaves the body, which should be audible throughout the world. And some say: Even the sound of a woman giving birth.
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