Siman - Succah Daf 51
- The sources for עיקר שירה בכלי ועיקר שירה בפה
The Gemara asks what is the reason for the one who says that עיקר שירה בכלי – that the essential sacrificial song is with instrumental accompaniment? For it is written: And Chizkiyahu directed that the olah be offered on the mizbayach. And as the service of the olah began, החל שיר ה' והחצצרות ועל ידי כלי דויד מלך ישראל – the song of Hashem began, and the blowing of the trumpets, and with the instruments of Dovid, Melech Yisroel. Since the passuk mentions the instruments as part of the שיר ה', it implies that they form part of the עיקר שירה. What is the reason of the one who says that עיקר שירה בפה – that the essential song is purely vocal? For it is written: "ויהי כאחד למחצצרים ולמשררים להשמיע קול אחד" – “There was unison among the trumpeters, and songsters; producing music as with one voice…” No mention is made here of instrumentalists, implying that their role was not essential. Rashi explains that although the חצוצרות were sounded, it was for the purpose of fulfilling the chiyuv that the tamid and mussaf be accompanied by the blowing of the trumpets, but they were not part of the שירה. The Gemara goes on to explain how each opinion understands the other opinion’s source.
- מי שלא ראה שמחת בית השואבה, ירושלים בתפארתה ובית המקדש בבנינו
The next Mishnah provides a lengthy description of the שמחת בית השואבה. It was taught in a Baraisa: מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו – Whoever did not see the celebration of the שמחת בית השואבה, never saw rejoicing in all his days. מי שלא ראה ירושלים בתפארתה לא ראה כרך נחמד מעולם – Whoever did not see Yerushalayim in its splendor, never saw a delightful city in his life. מי שלא ראה בית המקדש בבנינו לא ראה בנין מפואר מעולם – Whoever did not see the Beis Hamikdash when it stood, never saw a magnificent structure in his life. Abaye said, and some say it was Rav Chisda who said it, זה בנין הורדוס – it refers to the one built by Herod. Rava said he built it with stones of green and white marble. Others say it was with stones of green, blue, and white marble. One row of stones protruded, and the other row was recessed in order to provide space for cement. Herod thought to cover the entire Temple with gold plating, but the Rabbanon told him to leave it as it is, for this way is more becoming, דמיתחזי כאדותא דימא – since the swirling coloration of the marble appears like the waves of the sea. Rashi explains that the shifting colors of the marble made it appear as if the walls were undulating, like waves.
- מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים
It was taught in a Baraisa: Rebbe Yehudah said: Whoever did not see the דיופלוסטון of Alexandria in Egypt לא ראה בכבודן של ישראל – never saw the glory of Yisroel. It was like a large basilica, with a row of benches inside a row of benches. On occasion there were double the amount of people that left Mitzrayim in attendance. There were seventy-one chairs of gold in it, corresponding to the members of the Great Sanhedrin, and a wooden platform in its center upon which the חזן הכנסת, the shul gabbai, would stand with a flag in his hand. When it came time to answer amen, he would wave the flag as a signal and all the people would answer. The people did not sit mixed, rather the goldsmiths sat separately, and the silversmiths sat separately, and the blacksmiths sat separately, etc. When a poor man came in there, he would readily recognize the section reserved for his fellow craftsmen and would turn there for employment, and from there obtain employment for himself and his family. The Gemara goes on to tell of the end of the community, when Alexander came and slaughtered them.
