musaf

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why does the Mishnah not say also that on the first of Nisan there was no Ma'amad service, because on that day there was the recital of Hallel, a Musaf and a wood offering? Said Raba, this omission proves that the recital of Hallel on New Moon is not a biblical ordinance, for thus said R. Johanan in the name of R. Simeon b. Jehozadak: On eighteen days of the year the whole Hallel is recited, namely, on the eight days of the Feast of Booths, the eight days of Ḥanukkah, the first day of Passover, and on Pentecost; in the Diaspora, however, Hallel is recited on twenty-one days: nine days of the Feast of Booths, eight days of Ḥanukkah, the (first) two Days of Passover, and the two days of Pentecost.

The whole day is a valid time for reading the Megillah; reciting Hallel; for the blowing of the shofar; for taking up the lulav; for the Musaf prayer; for Musaf sacrifices; for confession over the oxen;

The whole day is a valid time for reading the Megillah; reciting Hallel; for the blowing of the shofar; for taking up the lulav; for the Musaf prayer; for Musaf sacrifices; for confession over the oxen;

For the blowing of the shofar, as it is written, “It is a day of blasting for you” (Numbers 29:1). For the additional sacrifices, as it is written, “Each on its own day” (Leviticus 23:37). And for the musaf prayer: Because the rabbis made them like the additional sacrifices.

This is the general rule: on any day which has a musaf and is not a festival four read. On a festival five. On Yom Hakippurim six. On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

This is the general rule: whenever there is a musaf etc. They asked: How many read on a public fast day? On Rosh Hodeah and the intermediate days of the festival when there is an additional sacrifice four read, but here where there is no additional sacrifice this is not the case? Or here also there is an additional prayer [and therefore four read]?

R. Ashi said: But we have not taught this way: This is the general rule: wherever there is a musaf but not a festival four read: What does this come to include? Does it not include a public fast and the ninth of Av?