(Mishnah): Yochanan Kohen Gadol abolished Viduy Ma'asros (in which one says that he gave Ma'asros properly). He also abolished the arousers, and the beaters (this will be explained);

Until his day, one would hear hammers in Yerushalayim [during Chol ha'Mo'ed].

And in his day, one did not need to ask about Demai (Peros of an Am ha'Aretz; they are Safek Tevel).

(Gemara - R. Yirmeyah citing R. Chiyah citing Reish Lakish): Our Mishnah [says that Yochanan abolished Viduy Ma'asros after [people] were suspected to give Ma'aser [Rishon] to Kohanim. (SEFER NIR, NO'AM YERUSHALMI - the Yerushalmi does not hold that Ezra fined the Leviyim, and enacted to give it to Kohanim.)

[Reish Lakish's teaching] supports R. Yochanan in one way, and argues with him in one way;

(Mishnah): A Bas Kohen engaged [to a Levi], pregnant with a baby [from a Levi after he died] or Shomeres Yavam to a Levi, she may not eat Terumah, and not Ma'aser.

Question: Granted, she may not eat Terumah. [However, she should be able to eat] Ma'aser no matter what you will say! If you consider her like a Kohenes, she may eat. If you consider her like a Leviyah, she may eat!

Answer (R. Ila citing R. Yochanan): This is like the opinion that one may not give Ma'aser to Kohanim.

Inference: [R. Yochanan's words connote that he himself holds that] one may give Ma'aser to Kohanim. (In this way, Reish Lakish is unlike R. Yochanan. We explained this like PNEI MOSHE.)

[Reish Lakish's teaching] supports R. Yochanan in one way, for he said 'all [these enactments of Yochanan Kohen Gadol] were praiseworthy;

(R. Yochanan): Yochanan Kohen Gadol sent and checked in all cities of Yisrael, and found that everyone separated only Terumah Gedolah, but Ma'aser Rishon and Ma'aser Sheni, some separated it, and some did not separate it;

He said [to them], since Ma'aser Rishon is an Aveirah of Misah [bi'Ydei Shamayim, for eating Tevel before Ma'aser Rishon was separated], and Ma'aser Sheni is an Aveirah of Tevel, one [who buys from an Am ha'Aretz] must verbally declare [the Terumah and Ma'aseros, and physically separate] the Terumah [Gedolah] and Terumas Ma'aser and give them to a Kohen; Ma'aser Sheni he redeems on coins, and Ma'aser Rishon and Ma'aser Oni, ha'Motzi me'Chavero Alav ha'Re'ayah (he need not give them to a Levi or Oni until they prove that the Am ha'Aretz did not separate them).

Question: He should say Viduy [Ma'aser, for he follows the enactment of Chachamim]!

Answer (R. Ila): It angers Hash-m if one says 'I did [like You commanded]', and he did not do (he did not give to the Levi or Oni).

Question: If so, one who separates should say the Viduy, and one who does not separate should not say the Viduy! (SEFER NIR - granted, Reish Lakish holds that most did not give to Leviyim, therefore Yochanan Kohen Gadol totally abolished the Viduy. However, according to R. Yochanan, he totally abolished Viduy due to a minority who did not separate. If so, he should have rather enacted that one who separates, he says Viduy!)

Answer: (Indeed, they did!) This is like it was taught, until "Hashkifah", people [who separated] said quietly (One who did not separate omitted it.) From here and onwards, [everyone] said aloud ("Hashkifah..." is a request, and even one who did not separate may request.)

(Mishnah): [He also abolished] the arousers.

These are those who said "Urah Lamah Tishan Hash-m..."

Question: Does Hash-m sleep?! It says "Hinei Lo Yanum v'Lo Yishan Shomer Yisrael"! Why does it say "va'Yikatz k'Yashen Hash-m"?

Answer: It [appears] as if He sleeps when Yisrael are afflicted and the Nochrim are serene.

Support: "Uv'Hamrosam Talan Eini" (when Yisrael sin, it appears as if Hash-m sleeps).

(Mishnah): [He abolished] the bangers.

They [were Kohanim who] used to beat a calf between its horns [so that blood would fall in its eyes, to facilitate Shechitah].

Yochanan Kohen Gadol: You 'feed' Neveilos to the Mizbe'ach! (Really, they are Safek Tereifos; perhaps the skull was pierced.) He fixed rings in the ground. (They insert the animal's neck in the holes to facilitate Shechitah.)

(R. Ba citing R. Yochanan): He made for them rings wide at the bottom and narrow at the top (like the shape of an animal's neck).

(Mishnah): Until his days, hammers used to bang in Yerushalayim [during Chol ha'Mo'ed].

This was until the beginning of his days.

(Mishnah): In his days, one did not need to ask about Demai.

This is because he established Zugos (Chachamim to ensure that people sold only after separating like he enacted).

R. Yehoshua ben Levi's words show that some of these were unfavorable, and some were praiseworthy;

(R. Yosi citing R. Tanchum citing R. Chiyah citing R. Yehoshua ben Levi): Initially, Ma'aser [Oni] was given in three parts - a third to Makirei Kehunah and Leviyah (Kohanim and Leviyim that one normally gives to), a third in the storehouse (this will be explained), and a third to the poor and Chaverim (pious people) in Yerushalayim;

(R. Yosi bei R. Bun): One who went to be judged in Yerushalayim, until three letters of warning [for his opponent to come], he fed himself. After this, he [was fed] from the storehouse.

From when Elazar ben Pesorah and Yehudah ben Pechorah used to take (Ma'aser) by force, and [Yochanan Kohen Gadol] could have protested, and he did not protest, and he abolished Viduy Ma'asros - this was disgraceful (he should have protested).

[He also abolished] the arousers - this was praiseworthy. And [he abolished] the beaters - this was praiseworthy.

Until his day, a hammer beat in Yerushalayim - until the beginning of his days.

Question (R. Chasidah, to R. Chizkiyah): Is it not reasonable that it was until the end of his days? (TOSFOS YOM TOV Ma'aser Sheni 5:15 - presumably, the Mishnah lists his enactments in order. If so, 'Ad Yamav' cannot mean the beginning of his days. Rather, it is the end of his days.)

Affirmation (R. Chizkiyah): Also I hold like this!

Demai - R. Yosi citing R. Avahu, and R. Chizkiyah citing R. Yudah bar Pazi said, [the word hints to] 'Dami Tiken Dami Lo Tiken' (it resembles what was fixed (tithed), and what was not fixed. I.e. it was partially fixed - based on SEFER NIR.)

(Mishnah): After the Sanhedrin ceased, song was abolished from drinking houses - "b'Shir Lo Yishtu Yayin."

(Gemara - Aba bar Rav Yirmeyah) Source #1: [They decreed against song after the Sanhedrin ceased, due to] "Zekenim mi'Sha'ar Shavasu [Bachurim mi'Neginasam]."

Source #2 (Rav Chisda): Initially, fear of the Sanhedrin was on [people], and they did not say obscene words in song. Now that there is no fear of the Sanhedrin on them, they say obscene words in song (therefore they abolished song).

Initially, [the Sanhedrin] punished only the one [who spoke obscene words]. Now [that there is no Sanhedrin, Shamayim] punishes him and his family.

(R. Yosi bei R. Bun citing R. Chunah): Initially, every affliction that came on the Tzibur, they ceased Simchah corresponding to it;

After the Sanhedrin ceased, song was abolished from drinking houses. After both of them (the Sanhedrin and drinking houses) ceased, "Shavas Mesos Libenu Nehefach l'Evel Mecholenu." (We explained this like DOROS HA'RISHONIM, Sof Yemei ha'Chashmona'im 14.)

Question: How did the Sanhedrin help (that while it existed, they punished only that person)?

Answer: Because it says "v'Im Halem Yalimu Am ha'Aretz Es Eineihem Min ha'Ish ha'Hu b'Sito mi'Zar'o la'Molech l'Vilti Hamis Oso" - [his family] may kill him through any death they want.

Note: It seems that this is like a Rodef, that people are commanded to kill him without a ruling of Beis Din. (PF)

They gave a parable. What is this like? It is like one who sinned in the city - they handed him over to the governor, and he incarcerated him. [The sinner] was too harsh (he was not chastised through this); he handed him over to a stick-bearing warden, and he incarcerated him. He was too harsh; he handed him over to a whip-bearing warden. He was too harsh; he handed him over to the authority, and he returned him to the place where smoke exudes from the oven. (Each time he was not chastised, he was given over to a more cruel overseer - YEFE MAR'EH.)

So latter afflictions [are more severe, and] make the first ones be forgotten.

(Mishnah): After the first Nevi'im died, the Urim v'Tumim ceased. After the Mikdash was destroyed, the Shamir (a special worm) and Nofes Tzufim were lost;

And men of faith ceased - "Hoshi'ah Hash-m Ki Gamar Chasid Ki Fasu Emunim mi'Bnei Adam."

(Gemara): After the first Nevi'im died, the Urim v'Tumim ceased - R. Shmuel bar Nachman citing R. Yonason said, this refers to Shmuel and David. (Before them, Nevi'im were called Zekenim or Shoftim. We do not find that they used the Urim v'Tumim after them.)

(R. Ba bar Kahana citing Rav): [The first Nevi'im are] Gad and Nasan.

(R. Yirmeyah citing R. Shmuel bar Rav Yitzchak citing Rav): They are Yirmeyah and Baruch. (Really, Baruch was only from Bnei ha'Nevi'im, i.e. one who seeks Nevu'ah.)

R. Yehoshua ben Levi's words show that he holds that it refers to Yirmeyah and Baruch, for R. Yehoshua ben Levi said "va'Yhi Lidrosh Elokim bi'Ymei Zecharyahu ha'Mevin bi'R'os ha'Elokim." (Lidrosh Elokim is through the Urim v'Tumim; R. Yonason and Rav explain that it was through Nevi'im. Among the three opinions,) who was after [Zecharyahu, i.e. Uziyahu]? It is Yirmeyah and Baruch.

After the last Nevi'im died, i.e. Chagai, Zecharyah and Malachi, Ru'ach ha'Kodesh (Divine inspiration) ceased. Even so, they used a Bas Kol (voice from Heaven).

A case occurred in which Shimon ha'Tzadik heard a Bas Kol go out from the Kodesh ha'Kodoshim, and it said that Gaskalgas (the king of the Yevanim) was killed, and his decrees were canceled.

A case occurred in which youths went to fight against Antuchiya, and Yochanan Kohen Gadol heard a Bas Kol go out from the Kodesh ha'Kodoshim and said that the lambs (Yisraelim) that went to battle in Antuchiya were victorious;

They recorded the time [when he heard the Bas Kol], and matched (later verified that the victory was) at that time.

A case occurred in which Chachamim entered Beis Gadya in Yericho, and a Bas Kol went out and told them 'there is among you one man proper for Ru'ach ha'Kodesh, but the generation is not worthy.' They looked at Hillel ha'Zaken.

When he died, they said about him 'he was humble, a Chasid, a Talmid of Ezra!'

Another time, Chachamim entered an Aliyah (upper story) in Yavneh, and a Bas Kol went out and told them 'there is among you one man proper for Ru'ach ha'Kodesh, but the generation is not worthy.' They looked at Shmuel ha'Katan.

Why was he called Katan? It is because he lowered himself. Some say that it is because he (his level) was slightly smaller than Shmuel ha'Navi.

When He died, they said about him 'he was humble, a Chasid, a Talmid of Hillel ha'Zaken!'

At the time of his death, he said Shimon (R. Shimon ben Gamliel ha'Zaken) and Yishmael (the Kohen Gadol) will die by the sword, and the rest of the nation will be despoiled, and there will be great afflictions. He spoke in Arameic, so [most people] would not know what he said (lest their spirits be broken).

For R. Yehudah ben Bava, they were prepared to say ['he was humble, a Chasid, a Talmid of Hillel ha'Zaken]' but they were unable to at the time. (We do not eulogize those killed by the king.)

(Beraisa - R. Yehudah): What is the nature of the Shamir? It is a creation from the six days of Bereishis (Creation). Once they would show to it rocks, they opened in front of it (it cleaved them as smooth as) grocers' ledgers.

Shlomo used it to build the Beis ha'Mikdash - "veha'Bayis b'Hibanoso Even Sheleimah Masa Nivnah u'Makavos veha'Garzen v'Chol Kli Barzel Lo Nishma ba'Bayis b'Hibanoso."

R. Nechemyah says, [the rocks] were cut with a saw - "Kol Eleh Avanim Yekaros k'Midos Gazis Megoraros ba'Megeirah mi'Bayis umi'Chutz";

[To resolve with the previous verse], you must say that he did not do anything (to cut the rocks) inside. Rather, he prepared (cut) outside, and entered them inside.

Rebbi says, R. Yehudah's opinion appears [correct] regarding rocks of the Beis ha'Mikdash, and R. Nechemyah's [opinion appears correct] regarding rocks of Shlomo's house.

Nothing can stand in front of [the Shamir, that it cannot cleave it]; even if it is put on rock or on a metal sheet, immediately it cleaves it and descends.

What did they do to it to store it? They wrapped it in tufts of wool, and put it in a lead tube full of barley bran. This is like it says "ha'Mavlig Shod Al Az" (the weak overpowers the strong).

Nofes Tzufim (ceased after the Churban).

(R. Elazar): This is honey that comes in Tzefiyah (this will be explained).

(R. Yosi bei R. Chaninah): It is fine flour that is Tzaf (floats, i.e. does not fall through) a sifter, it is kneaded with honey and butter.

(R. Yonason): Remnant figs (they are the last to be picked; they do not ripen properly) that we ate in our youth, are better than Pankrisin (choice fruits) that we ate in our old age.

Explanation: In his days, the world changed (fruits lost their taste).

(R. Chiya bar Ba): Initially, a Se'ah of [wheat of] Arbalis produced a Se'ah of fine flour, a Se'ah of [regular] flour, a Se'ah of coarse flour, a Se'ah of bran (that exudes at the end of grinding), and a Se'ah of bran (that exudes when the wheat is crushed).

Nowadays, we do not get even one [Se'ah of flour] from one [Se'ah of wheat].

(Mishnah): Men of faith ceased.

(R. Ze'ira): These are men of faith [that Hash-m will bring to them income, and engage in] Torah.

This is like one Rebbi. He was teaching his brother in Tzur, and [buyers] were screaming for [him to come with] his merchandise, and he said 'I will not miss my fixed time to learn. If [Hash-m wants] that I profit, I will profit [another time]!'