while learning rashi in the mishna it seemed to me that he was saying that the Yisroel people were living in yerushalayim all year long beauce he uses a language of kvuin in yerushalayim. today i found in the back of the frankel rambam that the aruch hashulcah and couple others make this diyuk. in tomorrows daf the yaavets asked that the 1st braysa seems to skip the yisroels traveling to yerushalayim and suggests it might be a printing error, but acc to rashi this will fit well.
problem is the 2nd braysa mentions yisroelim.
on the topic, i wasn't sure what the gaon 27a was trying to say with his haga, is he saying the leviyim were supplying the water? why? i thought the yisroelim were like rashi in the mishna says? unless he is trying to fir this braysa with rashi that the yisroelim didn't go to yerushalayim but lived there??? any thoughts?
3 comments:
i understood from rashi in the mishna and the braisos that there were groups of yisraelim in yerushalaim that would rotate standing in the azara by the korban (which was the real ma'amed that we learn from the pasuk). Then there were the yisraelim of the other cities (they would not go up to yerushalaim) that would rotate going to shul in their own city, fast and read from the torah.
Rashi in the mishna seems to contradict himself whether kohanim were also part of the group that stood in the azara with the korban (see rashi d.h. kohanim, which implies they were not, but rashi d.h. korban musaf, implies they were).
The braisa on 27a that says half the mishmar went to yericho, is seemingly talking about the actual mishmar, meaning the kohanim (as rashi says - "l'avoda"). i think that the haga of the gr"a is that it doesn't seem logical that the kohanim who can do the avoda would "waste" there time cooking food. it was the job of the levi'im to serve the kohanim, that is why he understands that the levi'im would split into 2 groups, 1 in yerushalaim and one in yericho.
shkoyach! regarding the contradiction in rashi, we were talking about it and i think that he means the kohanim were represented in yerushalayim - and what they did was work not daven.
another point, how does the gemara know that you have to have representation seperately from kohanim yisroelim and leviyim? were all jews!
lastly, regarding the rashi that they were living in yerushalayim, i think the chidush in that is that just living in yerushalayim makes the a tzibur. as we saw in eruvin, yerushalayim was a reshus hayachid because of the doors. i heard said on a machshava level that it had to be that way for yerushalyim was the place "keir shchubra la yachdav" where things come together to form one unit. what you assume that you must be in the azara for this din - one can argue that bedieved anywhere in yerushalayim or maybe even out of yerushalayim it would work. see aruch hashulchan that says the rambam says this misvara. in any case, this was the great distruction of the break in the city walls that made it into a reshus harabim. similarly we have the breaks in the walls of the heichal that the greeks made and the 13 (= echad) bowing that were instituted after the chashmonaim won the war and fixed the breaks.
i saw someplace that the braisa which skips yisroelim : we dont learn from there and the main point is the machlokes regarding leviim and kli shir
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