Today’s daf deals with the mishmarot (מִשְׁמָרוֹת) and ma’amidot (מַעֲמָדוֹת). “According to I Chronicles 24–26 and rabbinic tradition, the priests and the Levites were organized into courses or divisions. According to post-biblical evidence, these divisions used to serve in rotation. The term which is rendered as "course" (Heb. mishmar, mishmarot) is the one used in post-biblical sources (The Scroll of the War of the Sons of Light Against the Sons of Darkness, p. 2, 2ff.; Suk. 5:6–7; Ta'an. 2:6–7, et al.), whereas the Bible generally employs the term "division" (Heb. makhlakah, makhlakot).” (https://www.jewishvirtuallibrary.org/mishmarot-ma-amadot, see the rest of the article for an excellent discussion on the topic of mishmarot and ma’amidot) Obviously the priests officiated the sacrificial cult while the Levites accompanying them in song. The Israelites were there to witness the daily sacrifice (the tamid-תָּמִיד) on behalf of all Israel.
“The mishna taught that these are the non-priestly watches: Since it is stated: “Command the children of Israel.” The Gemara asks: What is the mishna saying about the non-priestly watches? How does the verse relate to the watches? The Gemara explains that the mishna is saying as follows: These are the non-priestly watches, which will be explained later. And what is the reason that they instituted non-priestly watches? Since it is stated: “Command the children of Israel and say to them: My offering of food, which is presented to Me made by a fire, of a sweet savor to Me, you shall observe to sacrifice to Me in their due season” (Numbers 28:2).” (Sefaria.org translation)
Not all of the Israelites of that ma’amad went up to Jerusalem. Some stayed in their hometowns. Those who assembled in the hometowns fasted Monday through Thursday during daylight hours, prayed for different vulnerable members of society, and read different verses depending on the day from the Torah the first chapter of Genesis.
“The Sages taught: The members of
the priestly watch would pray for the offerings of their brothers, the daily offering, that
it should be accepted with favor. And meanwhile, the members of the non-priestly
watch remained in their towns and would assemble in the synagogue and
observe four fasts: On Monday of that week, on Tuesday, on Wednesday,
and on Thursday. On Monday they would fast for seafarers, that they
should be rescued from danger, as the sea was created on Monday. On Tuesday
they would fast for those who walk in the desert, as the dry land was
created on Tuesday.
“On Wednesday they would fast over croup, that it
should not befall the children, as on the fourth day the bodies of light [me’orot]
were created, a textual allusion to curses [me’erot]. On Thursday
they would fast for pregnant women and nursing women, as living beings
were first created on this day. For pregnant women they would fast that
they should not miscarry, while for nursing women they would fast that
they should be able to nurse their children properly. And on
Shabbat eve they would not fast, in deference to Shabbat, and a
fortiori they would not fast on Shabbat itself.” (Sefaria.org
translation)
The
Gemara asks the obvious question: why didn’t the Israelites fast on Sunday? The
Gemara then provides three different answers. “1, Rabbi Yoḥanan said: Due to the Christians (הַנּוֹצְרִים), 2, Rabbi Shmuel bar Naḥmani said: Because it is the third day after the
creation of man, who was created on Friday, and the third day of recovery
from a wound or sickness, in this case one’s very creation, is considered the
most painful.
“3, Reish Lakish said: They would not fast on Sunday due
to the added soul, as Reish Lakish said: An added soul is given to man on
Shabbat eve, and at the conclusion of Shabbat it is removed it from him,
as it is stated: “He ceased from work and rested [vayinafash]”
(Exodus 31:17), which he expounds as follows: Since one has rested and
Shabbat has passed, woe for the soul [vai nefesh] that is lost,
the added soul that each individual relinquishes. Consequently, one is still
weak from this loss on Sunday.”
(Sefaria.org translation)
Rabbi Yoḥanan’s answer “Christians” needs further
explanation. Most of the commentators explain the reason we don’t fast on
Sunday is due to the fear perhaps the Christians will libel the Jews claiming
that on the day they have established a holiday the Jews are fasting. (Rabbi Meir ben
Baruch, MaHaRa'M of Rothenburg) The Maharsha explains that Sunday is the
Christian day of rest, and they would claim that even the Jews ascribe significance
to their special day by ceasing from work (only because of the fast unbeknownst
to the Christians). Still others recognize the historical difficulties of these
explanations. Consequently, some read vocalize the text Notzarim (נּוֹצָרִים), those who
were created. This reading would be more in line with Rabbi Shmuel bar Naḥmani’s answer above. The
Meiri provides a surprising explanation by identifying the Notzrim with the
Babylonians which is based upon Jeremiah 4:16 “נֹצְרִ֥ים בָּאִ֖ים מֵאֶ֣רֶץ הַמֶּרְחָ֑ק- Watchers (I.e.,
the invader of v. 7) are coming from a distant land….”
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