json/Mishnah/Modern Commentary on Mishnah/Mishnat Eretz Yisrael/Seder Moed/Mishnat Eretz Yisrael on Mishnah Megillah/English/Sefaria Community Translation.json

{
    "language": "en",
    "title": "Mishnat Eretz Yisrael on Mishnah Megillah",
    "versionSource": "https://www.sefaria.org",
    "versionTitle": "Sefaria Community Translation",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isSource": false,
    "direction": "ltr",
    "heTitle": "משנת ארץ ישראל על משנה מגילה",
    "categories": [
        "Mishnah",
        "Modern Commentary on Mishnah",
        "Mishnat Eretz Yisrael",
        "Seder Moed"
    ],
    "text": {
        "Preface": [],
        "": [
            [],
            [
                [],
                [],
                [],
                [],
                [
                    "",
                    "<b>And to read [the] Hallel:</b> On the holidays and on the eight days of Chanukkah, and as it is said in the Tosefta Sukkah (3:2), \"On eighteen days in the year and one night do we read the Hallel. These are the eight days of the festival,<sup class=\"footnote-marker\">451</sup><i class=\"footnote\">That is the festival of Sukkot, as it is frequently referred to as simply the festival in Talmudic literature.</i>the eight days of Hanukkah, the first holiday of Passover and its night, and the holiday of Shavuot.\"<sup class=\"footnote-marker\">452</sup><i class=\"footnote\">In the Yerushalmi, Sukkah 54c (Chapter 4), the baraita is cited with minor differences in its order and wording. In the Bavli, Taanit 28b and Arakhin 10a, this [appears as] a statement of Rabbi Shimon ben Yehotzadak.</i>The origin of the Hallel was in the Temple on holidays, and it was accompanied by musical instruments used all the other days of the year, but with the addition of the flute, as the mishnah in Arakhin teaches, \"On twelve days in the year the flute plays before the altar.\" (Arakhin 2:3). And in the Gemara there, it explains the reason for this law: \"Since an individual<sup class=\"footnote-marker\">453</sup><i class=\"footnote\">According to the explanation of the Geonim, see Otzar HaGeonim on Taanit in the Responsa section, p. 39.</i>finishes the Hallel (Arakhin 10a). It is true that they recited the Hallel on Chanukkah in the Temple.<sup class=\"footnote-marker\">454</sup><i class=\"footnote\">In Chapter 4 of Taanit, it is said that there is no representation (<i>maamad</i>) for the morning service, and that is the gathering of Israelites that come up from their cities to the Temple, together with a delegation of local priests; and they gather for prayer and the reading of the Torah in the Temple. If it is a day that includes Hallel (i.e. Chanukkah), they do not conduct the representation during the morning service. If it includes an additional sacrifice (as on Rosh Chodesh), they do not conduct the representation's closing prayer service (<i>neilah</i>). If there is a sacrifice of wood, they do not conduct the representation's afternoon prayer service (<i>minchah</i>). In mishnah 5 there, it says that there was no representation on the first day of Tevet, meaning the representation of priests, Levites and Israelites that sojourned in the Temple as representatives of the people and were present at the offering of the communal sacrifices. And that is because there was Hallel on it (because of Chanukkah, for they did not say Hallel on Rosh Chodesh in the land of Israel), and an additional sacrifice (as it was Rosh Chodesh) and a sacrifice of wood (it was one of the times for the offering of wood enumerated by the mishnah).</i>However they did not play the flute. Perhaps that is because the festival of Chanukkah was only added at the time of the Second Temple, at which time the practices of the instruments were already set; or because they sought to distinguish between the earlier holidays, which are from the Torah, and the days of Chanukkah, which are not from the Torah. Hallel went from being the service of God in the Temple to the divine service in the synagogue, as is reflected in the statement of Rabbi Shimon ben Yehotzadak, \"The eighteen days that the individual completes the Hallel.\" For \"the individual,\" is as opposed to the Jewish people in the Temple. The reading of Hallel mentioned in the mishnah may have intended the reading of Hallel in the Temple as well as that in the synagogue."
                ]
            ]
        ],
        "Appendix 1": [],
        "Appendix 2": [],
        "Bibliography": []
    },
    "schema": {
        "heTitle": "משנת ארץ ישראל על משנה מגילה",
        "enTitle": "Mishnat Eretz Yisrael on Mishnah Megillah",
        "key": "Mishnat Eretz Yisrael on Mishnah Megillah",
        "nodes": [
            {
                "heTitle": "מבוא",
                "enTitle": "Preface"
            },
            {
                "heTitle": "",
                "enTitle": ""
            },
            {
                "heTitle": "נספח א",
                "enTitle": "Appendix 1"
            },
            {
                "heTitle": "נספח ב",
                "enTitle": "Appendix 2"
            },
            {
                "heTitle": "ביבליוגרפיה",
                "enTitle": "Bibliography"
            }
        ]
    }
}