1)

(a)We object to the suggestion that the Tana Kama ('Avdei Kohanim Hayu') and Rebbi Chanina ben Gamliel ('Levi'im Hayu) in our Mishnah are arguing over whether the major Mitzvah is the singing (the Tana Kama), or the instruments (Rebbi Chanina ben Gamliel) - because then, what is the reason of Rebbi Yossi (Yisrael Meyuchasim)?

(b)We therefore conclude that the basis of their Machlokes is - whether playing the instruments leads to a proof of good stock (attesting to the family Yichus ['Ma'alin mi'Duchan le'Yuchsin']) and of one's eligibility to receive Ma'aser Rishon, or not.

(c)Consequently ...

1. ... the Tana Kama holds - Ein Ma'alin mi'Duchan Lo le'Yuchsin ve'Lo le'Ma'asros.

2. ... Rebbi Chanina ben Gamliel holds - Ma'alin ... le'Yuchsin u'le'Ma'asros, and ...

3. ... Rebbi Yossi holds - Ma'alin ... le'Yuchsin ve'Lo le'Ma'asros.

(d)And they all hold - Ikar Shirah be'Peh.

2)

(a)Rebbi Meir in a Beraisa learns from the Pasuk in Beha'aloscha "Va'etnah es ha'Levi'im Nesunim le'Aharon u'Levanav ... u'Lechaper al Bnei Yisrael" that - just as the Kaparah (the sprinkling of the blood) is crucial to the Avodah, so too, is the Shirah.

(b)Whereas the Rabbanan, who hold that the Shirah is not crucial, learn like Rebbi Elazar, who learns from the Hekesh of Shirah to Kaparah that - just as the Kaparah must take place by day, so too, must the Shirah.

3)

(a)Rav Yehudah Amar Shmuel learns from the Pasuk ...

1. ... in Shoftim "Vesheires be'Shem Hash-m Elokav" - the Mitzvah of Shirah (which entails the mention of Hash-m's Holy Name).

2. ... in Eikev "Lesharso u'Levarech bi'Shemo" that - "Lesharso" in the prevous Pasuk is not referring to Birchas Kohanim (which also entails the mention of Hash-m's Holy Name).

(b)Rav Masna learns the same thing from the Pasuk in ki Savo "Tachas asher Lo Avadta es Hash-m Elokecha be'Simchah ... " - which describes Shirah.

(c)And from the Pasuk in Tehilim "Pikudei Hash-m Yesharim, Mesamchei Leiv" he learns that - the previous Pasuk is not referring to Talmud-Torah (since the Pasuk refers to it as "Mesamchei Leiv" and not as 'Tov' (see Tosfos DH 'Mesamchei').

(d)And Rav Masna knows that the Pasuk is not referring to Bikurim, about which the Torah writes "Vesamachta be'Chol ha'Tov" - because the Torah refers to it as "ha'Tov", and not 'Tov Leivav'.

4)

(a)Rav Masna learns from the Gezeirah-Shavah "Vesamachta be'Chol ha'Tov" from "be'Simchah u've'Tuv Leivav" that - Bikurim too, require Shirah.

(b)Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan learns from the Pasuk in Shoftim "Vatomer Lahem ha'Gefen, he'Chadalti es Tiroshi (my wine) ha'Mesame'ach Elokim ve'Adam" that - Shirah can only be recited over wine (seeing as that is what makes Hash-m happy (Kevayachol)".

(c)This creates a problem for Rav Masna - since Bikurim is described as P'ri (which at first glance does not incorporate wine).

(d)And we answer with a Beraisa cited by Rav Yosef, where Rebbi Yossi learns from the Pasuk in ki-Savo ...

1. ... "me'Reishis P'ri ha'Adamah" that - one is obligated to bring Bikurim when it is called fruit.

2. ... "Tavi" that - if one brings grapes of Bikurim to the Azarah and presses them there, one has fulfilled one's duty. And that is the case of Bikurim over which one sings Shirah.

5)

(a)Chizkiyah learns from the Pasuk in Divrei Hayamim "ve'Kananyahu Sar ha'Levi'im be'Masa Yasur, ke'Meivin hu" (by amending the word "Yasur" to 'Yashir') that - Shirah is min ha'Torah (though it is not at first clear why this is referred to as 'min ha'Torah' [see Tosfos DH 'Al Tikri']).

(b)Whereas B'lavti Amar Rebbi Yochanan learns it from the Pasukin in Naso "La'avod Avodas Avodah" - which implies Shirah, since it is the only case of one Avodah serving another Avodah.

(c)Rebbi Yitzchak learns Shirah from the Pasuk in Tehilim "Se'u Zimrah u'Senu Sof, Kinor Na'im im Navel", and Rav Nachman bar Yitzchak, from the Pasuk in Yeshayah "Heimah Yis'u Kolam Yarunu bi'Ge'on Hash-m, Tzahalu Mayim", which he explains to mean that - they will jubilate with song in the Beis-Hamikdash more than they did at the Yam-Suf (here too, it is unclear why these sources are considered min ha'Torah).

6)

(a)The Tana cites the Pasuk in Naso "ve'li'Venei K'has Lo Nasan, ki Avodas ha'Kodesh aleihem, ba'Kasef Yisa'u" as the source for Shirah. The problem he has with "ba'Kasef Yisa'u" is that - having said "ba'Kasef", "Yisa'u" is superfluous (since where would one expect to carry the Holy Vessels, if not on the shoulder)?

(b)And he solves it, based on the word "Se'u" (in the above-mentioned Pasuk in Tehilim ("Se'u Zimrah u'Senu Sof ... ") - from which he extrapolates that "Yisa'u" means Shirah.

(c)Chananyah, nephew of Rebbi Yehoshua, learns Shirah from the Pasuk in Yisro "Moshe Yedaber, ve'ha'Elokim Ya'anenu be'Kol", which he interprets to mean that - Moshe belonged to the group of singers, so Hash-m helped him to sing (maybe this is because Moshe lisped, and needed Divine assistance to overcome the lisp whenever he sang together with the other Levi'im).

7)

(a)Rav Ashi (or Rebbi Yashiyah) cited the Pasuk in Divrei Hayamim "Vay'hi ke'Echad la'Mechatzatzrim ve'la'Meshorerim Lehashmi'a Kol Echad" as the source for Shirah (see Tosfos DH 'me'Hacha'), and Rebbi Yonasan, the Pasuk in Korach (in connection with the Levi'im's appointment to assist the Kohanim) "ve'Lo Yamusu Gam heim Gam Atem". From the comparison of the Levi'im to the Kohanim, Rebbi Yonasan learns - that - just as the Avodah of the Kohanim pertains to the Mizbe'ach, so too, does that of the Levi'im (a clear reference to the Shirah). -.

(b)And we cite a Beraisa in support of this explanation. The Tana learns from "ve'Lo Yamusu Gam Heim Gam atem" that - if a Kohen performs the Avodah of a Levi, or vice-versa, he is Chayav Misah.

(c)And when he adds 'Heim be'she'Lahem Einan be'Misah', he means that - if a Levi who has been appointed to perform one of the tasks designated to the Levi'im, performs a different task, he is not Chayav Misah, and that he only transgresses a La'av.

8)

(a)Abaye rules that - a Levi whose job it is to sing who guards the gates is Chayav Misah.

(b)And he extrapolates this from the Pasuk in Bamidbar "ve'ha'Chonim Lifnei ha'Mishkan Keidmah ... ve'ha'Zar ha'Kareiv Yumos", which, he explains - refers to a Levi serving in an area that he is has not been designated to serve.

(c)We cannot interpret "Zar" in the conventional sense (as a non-Levi) - because we have already learned the Isur of a non-Levi from another Pasuk in the same Parshah.

(d)The problem that the previous Beraisa poses on Abaye is that - Rebbi Yonasan there absolves a Levi from Misah under such circumstances (so how can he say that he is Chayav)?

9)

(a)And we answer that this is a Machlokes Tana'im. When Rebbi Yehoshua ben Chananya went to help Rebbi Yochanan ben Gudgoda to shut the gates - he advised him to withdraw, seeing as he was a chorister and not a gate-keeper.

(b)What made Rebbi Yehoshua's act no more than an Isur de'Rabbanan is - the fact that he only went to assist Rebbi Yochanan ben Gudgoda, and not to perform the Avodah on his own.

(c)We initially explain the basis of their Machlokes as whether changing one's designated task is Asur d'Oraysa (Rebbi Yochanan ben Gudgoda) and the Rabbanan decreed on a ben Levi who assists another Levi, or whether it is only a La'av (Rebbi Yehoshua) in which the Chachamim did not issue a decree.

(d)We conclude however, that both Tana'im hold that for a Levi to switch jobs is only de'Rabbanan - yet the Chachamim argue over whether the Chachamim nevertheless issued a decree not to assist another Levi, or not.

10)

(a)Rebbi Avin asks whether an Olas Nidvas Tzibur requires Shirah or not. This refers to - Olas Kayitz ha'Mizbe'ach (an Olah, purchased with left-over money from the collecting-boxes in the Beis-Hamikdash, which was brought on a long summer's day when the Mizbe'ach was otherwise not in use).

(b)The She'eilah is based on the Pasuk in Beha'asloscha (in connection with the trumpets, which is synonymous with the Shirah) "al Oloseichem". The two possible interpretations of this Pasuk are that it pertains - either to any Olah that is brought on behalf of the Tzibur (irrespective of whether it is a Chovah or Nedavah), or specifically to the Korban Tamid, which was brought the whole year round (see Rashash).

(c)To resolve the She'eilah, we cite a Pasuk in Divrei Hayamim describing Chizkiyahu's command to go ahead and bring the Olah mentioned there, from which we try to extrapolate that - the Pasuk must be speaking about the Olas Nidvas Tzibur, because it would not have been necessary to consult Chizkiyahu whether or not, to sing when bringing the Korban Tamid ...

(d)... a proof that - an Olas Nidvas Tzibur requires Shirah.

11)

(a)Rav Yosef refutes the proof from there however, by suggesting that the Pasuk is speaking about the Musaf of Rosh-Chodesh - and the people were not certain whether the Beis-Din had already declared Rosh-Chodesh on the thirtieth of the month (which that day was) or only on the thirty-first.

(b)Abaye rejects Rav Yosef's suggestion however, based on the Pasuk - which records the date as the fifteenth of Nisan.

12)

(a)Rami b'rei de'Rav Yeima now suggests that the Pasuk is referring to the lamb that came with the Omer - and the people were not sure whether Rosh Chodesh Nisan was fixed on the thirtieth day of Adar (in which case the Omer would have to be cut already that night) or on the thirty-first (and it would only need to be cut on the following night).

(b)Rav Ivya rejects this suggestion, too - in that they were bound to have known that, by when they celebrated Pesach and ate Matzah.

(c)When Rav finally compares Chizkiyah's instructions to a Shali'ach-Tzibur he means that - in fact, there was no dilemma at all, and the people consulted with Chizkiyahu whether to bring the Omer as a mark of respect, like a Shali'ach Tzibur, who asks for permission before going down to the Amud.

(d)In that case, we conclude Hashta de'Asis le'Hachi (now that have said that) - the Pasuk might just as well be speaking about the Korban Tamid.

13)

(a)In an effort to resolve the She'eilah, we cite a Beraisa, where Rebbi Yossi discusses some of the details of the Churban Bayis Rishon, which took place on Tish'ah-be'Av. When he says 'Megalgelin Z'chus le'Yom Zakai', he means that - just as Yisrael were redeemed in Nisan, so too, are they destined to be redeemed in Nisan,

(b)When the enemy entered the Beis-Hamikdash, the Levi'im were singing - "Vayashev aleihem es Onam u've'Ra'asam Yatzmisem" (in the Mizmor "Keil Nakamos Hash-m"), before they even had a chance to finish "Yatzmisem Hash-m Elokeinu".

(c)The Churban Bayis ...

1. ... Rishon took place during the Mishmeres of Yehoyariv - on Sunday and in the eighth (the first) year of the Sh'mitah cycle.

2. ... Sheini took place - on the same day and in the same Sh'mitah cycle as the first (Megalgelin Chovah le'Yom Chayav).

14)

(a)The Levi'im cannot have been singing with the Korban Tamid when the Churban Bayis Rishon took place - since it was stopped three weeks earlier on Shiv'ah-Asar be'Tamuz (when they ran out of animals).

(b)We therefore try to prove from here that - they must have been singing the Shirah together with an Olas Nedavah.

(c)The fact that they had an animal to bring as a Korban Olas Nidvas Tzibur, even though they had run out of animals to bring for the Korban Tamid is no problem - because perhaps they found a bull to bring (which is not eligible to be brought as a Korban Tamid).

(d)Rava (or Rav Ashi) however, proves that in fact, they cannot have been singing with an Olas Nedavah any more than with the Korban Tamid - since they were singing the Shir for Thursday, whereas the Churban took place on Sunday, as we explained.

15)

(a)In that case, the Shirah that they sang - was a dirge that suited the moment.

(b)And we explain Omdin al Duchanan (implying that the Shirah was official) with Resh Lakish, who rules that - the Levi'im are permitted to sing Shirah even when no Korban is being brought.

(c)And Rebbi Avin's She'eilah is whether the Chachamim did not forbid singing Shirah together with an Olas Nedavah - in case people say that just as it is R'shus, so too, is the Shirah with the Korban Tamid R'shus.

(d)We finally resolve the She'eilah with a Beraisa quoted by Rav Mari b'rei de'Rav Kahana, based on the Pasuk "al Oloseichem ve'al Zivchei Shalmeichem". The Pasuk compares ...

1. ... Shelamim to Olah inasmuch as - just as the Olah (on which one sings Shirah) is Kodesh Kodshim, so too, are the Shelamim (confining them to the Zivchei Shalmei Tzibur on Shavu'os).

2. ... Olah to Shelamim - in that just as the Shelamim have a fixed time, so too, does the Olah, precluding the Olas Nedavah, which can be brought at any time ...

(e)... precluding the Shirah from being sung together with Shalmei Yachid and with Olos Yachid.