In today’s study of the *Gemara* from *Rosh Hashana*, we delve into the teachings on the significance of the songs sung by the *Leviim* during the Temple service. Our session is dedicated to the memory of Avraham ben Esther and the healing of Eliyahu Chaim ben Shafia Sofia, invoking blessings for their souls and health.
We begin on *Daf Lamed Aleph*, where the *braita* states that on the first day of the week, which we refer to as Sunday, the *Leviim* would sing "To Hashem belongs the earth and all that fills it" (*Lashem Ha'aretz Umlo'ah*). This verse, found in *Tehillim* 24, emphasizes God's ownership and control over the world, as He created the heavens and the earth. Rashi explains that God acquired the heavens and the earth through His act of creation, and He gave it to humanity to inhabit and steward.
On the second day, the *Leviim* would proclaim "Great is Hashem and greatly praised" (*Gadol Hashem Umhulal Me'od*), reflecting on how God divided His creation and ruled over it. Rashi elaborates that God separated the *rakia* to distinguish between the upper and lower realms, asserting His sovereignty over them.
On the third day, they recited "God stands in the congregation of God" (*Elohim Nitzav Ba'adat El*), acknowledging how God revealed the earth through His wisdom, preparing it for His people. Rashi notes that this revelation was crucial for the existence and stability of the world, preventing another flood like that of the *Dor Hamabbul*.
As we progress to the fourth day, the *Leviim* sang "God of vengeance" (*El Nekamot Hashem*), recognizing that on this day, God created the sun and the moon. This declaration serves as a reminder of God's future retribution against those who worship these celestial bodies instead of Him.
On the fifth day, they would sing "Sing praises to our God" (*Harninu Le'Elohim Uzzenu*), celebrating the creation of birds and fish, which serve to praise God. Rashi explains that seeing the diverse and beautiful creations inspires humans to offer praise to their Creator.
On the sixth day, the song was "Hashem reigns; He is clothed in majesty" (*Hashem Malach Ge'ut Lavesh*), marking the completion of creation when God formed *Adam*. This day signifies the establishment of the world’s stability, as stated in the verse, "The world is established; it shall not be moved."
On the seventh day, the *Leviim* would sing a song for the Sabbath, referring to the future time when the world will cease from labor. This alludes to the *Olam Haba*, where the world will be in a state of rest and peace, as expressed in the verse, "For a thousand years in Your sight are like yesterday when it is past."
Rabbi Nechemiah questions Rabbi Akiva’s division of these songs, suggesting that the first six refer to the days of creation while the seventh pertains to the future. He argues that the seventh day, which signifies rest, should not be conflated with the six days of creation.
The *Gemara* further explores the implications of these songs and their connection to the *Sanhedrin*, which also experienced various stages of exile. The *Shechina* traveled through ten locations, gradually departing from the Temple, providing the people with opportunities for repentance. This journey reflects the divine patience and desire for the people to return to Him.
Rabbi Yochanan ben Zakkai’s *takanot* serve as critical adjustments in Jewish law post-Temple destruction. Among these, the *Kohanim* are prohibited from wearing shoes when performing the priestly blessing to prevent any distractions during the sacred act. This highlights the importance of maintaining focus and reverence in worship.
As we conclude today’s study, the *Gemara* emphasizes the significance of these teachings and the profound connection between the songs of the *Leviim* and the enduring legacy of Jewish law and tradition. Each song encapsulates essential theological concepts and reflects the relationship between God and His creation, urging us to recognize His sovereignty and our responsibilities as stewards of the world.