## Shabbat Daf 87b

###### Shabbat 87b:1
[Shabbat 87b:1](https://torahapp.org/share/book/Shabbat/r/87b:1)

לַחֲנִיָּיתָן, רַב אַחָא בַּר יַעֲקֹב אָמַר: לְמַסָּעָן. וְקָמִיפַּלְגִי בְּשַׁבָּת דְּמָרָה. דִּכְתִיב: ״כַּאֲשֶׁר צִוְּךָ ה׳ אֱלֹהֶיךָ״, וְאָמַר רַב יְהוּדָה אָמַר רַב: ״כַּאֲשֶׁר צִוְּךָ״ — בְּמָרָה. מָר סָבַר: אַשַּׁבָּת אִיפְּקוּד, אַתְּחוּמִין לָא אִיפְּקוּד. וּמָר סָבַר: אַתְּחוּמִין נָמֵי אִיפְּקוּד.

**William Davidson Edition - English:**
the sixth day **from their encampment. Rav Aḥa bar Ya’akov said:** The sixth day **from** the start of **their journey.** They left Refidim and arrived and camped in the desert on the same Sunday. **And** Rava and Rav Aḥa bar Ya’akov **disagree** with regard to the mitzva of **Shabbat** commanded to the Jewish people at **Mara, as it is written** in the fourth commandment: “Observe the Shabbat day to keep it holy **as the Lord your God commanded you”** (Deuteronomy 5:11). **And Rav Yehuda said** that **Rav said: As He commanded you in Mara,** as it is stated: “There He made for him a statute and an ordinance, and there He proved him” (Exodus 15:25). Their dispute was: One **Master held: They were commanded** about **Shabbat,** but **they were not commanded** about Shabbat **boundaries.** Therefore, it was permitted to travel from Refidim on Shabbat, because the restriction of Shabbat boundaries was not yet in effect. **And** one **Master held: They were also commanded** about the **boundaries,** and therefore, it was prohibited to leave Refidim on Shabbat.


###### Shabbat 87b:2
[Shabbat 87b:2](https://torahapp.org/share/book/Shabbat/r/87b:2)

תָּא שְׁמַע: נִיסָן שֶׁבּוֹ יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, בְּאַרְבָּעָה עָשָׂר שָׁחֲטוּ פִּסְחֵיהֶם, וּבַחֲמִשָּׁה עָשָׂר יָצְאוּ, וְלָעֶרֶב לָקוּ בְּכוֹרוֹת. לָעֶרֶב סָלְקָא דַּעְתָּךְ?! אֶלָּא: מִבָּעֶרֶב לָקוּ בְּכוֹרוֹת, וְאוֹתוֹ הַיּוֹם חֲמִישִׁי בַּשַּׁבָּת הָיָה. מִדַּחֲמֵיסַר בְּנִיסָן חַמְשָׁא בְּשַׁבָּא, רֵישׁ יַרְחָא דְאִיָּיר שַׁבְּתָא, וְרֵישׁ יַרְחָא דְסִיוָן חַד בְּשַׁבָּת, קַשְׁיָא לְרַבָּנַן!

**William Davidson Edition - English:**
**Come** and **hear** an additional proof with regard to the day of the revelation at Sinai from what was taught in a *baraita*: In the month of **Nisan during which** the **Jewish people left Egypt, on the fourteenth, they slaughtered their Paschal** lambs; **on the fifteenth, they left** Egypt; **and in the evening,** the **firstborn were stricken.** The Gemara asks: **Does it enter your mind** to say that they were stricken **in the evening?** Was the Plague of the Firstborn after the Jews left Egypt? **Rather, say** that **the evening before, the firstborn were stricken. And that day was** the **fifth** day **of the week. From** the fact **that** the **fifteenth of Nisan** was a **Thursday,** the **New Moon** of **Iyyar** was **Shabbat,** as Nisan is typically thirty days long. **And** the **New Moon** of **Sivan** was on the **first** day **of the week,** as Iyyar is typically twenty-nine days long. This is **difficult** according **to** the opinion of **the Rabbis,** who hold that the New Moon of Sivan that year was on Monday.


###### Shabbat 87b:3
[Shabbat 87b:3](https://torahapp.org/share/book/Shabbat/r/87b:3)

אָמְרִי לָךְ רַבָּנַן: אִיָּיר דְּהַהִיא שַׁתָּא עַבּוֹרֵי עַבְּרוּהּ. תָּא שְׁמַע דְּלָא עַבְּרוּהּ נִיסָן שֶׁבּוֹ יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם: בְּאַרְבָּעָה עָשָׂר שָׁחֲטוּ פִּסְחֵיהֶם, בַּחֲמִשָּׁה עָשָׂר יָצְאוּ, וְלָעֶרֶב לָקוּ בְּכוֹרוֹת. לָעֶרֶב סָלְקָא דַּעְתָּךְ?! אֶלָּא אֵימָא: מִבָּעֶרֶב לָקוּ בְּכוֹרוֹת. וְאוֹתוֹ הַיּוֹם חֲמִישִׁי בַּשַּׁבָּת הָיָה. הִשְׁלִים נִיסָן וְאֵירַע אִיָּיר לִהְיוֹת בַּשַּׁבָּת.

**William Davidson Edition - English:**
The Gemara answers: **The Rabbis** could have **said to you** that **a day was added to Iyyar that year** and it was thirty days long. The New Moon was determined by testimony of witnesses who saw the new moon, together with astronomical calculations that the testimony was feasible. Therefore, Iyyar could be thirty days long. If that was the case, the New Moon of Sivan was on Monday. **Come** and **hear** an objection from what was taught in a different *baraita* that **they did not add a day** to Iyyar that year, as the Sages taught: In the month of **Nisan during which** the **Jewish people left Egypt, on the fourteenth, they slaughtered their Paschal** lambs; **on the fifteenth, they left** Egypt; **and in the evening,** the **firstborn were stricken.** The Gemara asks: **Does it enter your mind** to say that they were stricken **in the evening?** Was the Plague of the Firstborn after the Jews left Egypt? **Rather, say** that **the evening before, the firstborn were stricken. And that day was** the **fifth** day **of the week. Nisan was complete,** i.e., it was thirty days long, **and** the New Moon of **Iyyar occurred on** a **Shabbat.**


###### Shabbat 87b:4
[Shabbat 87b:4](https://torahapp.org/share/book/Shabbat/r/87b:4)

חָסַר אִיָּיר, וְאֵירַע סִיוָן לִהְיוֹת בְּאֶחָד בַּשַּׁבָּת — קַשְׁיָא לְרַבָּנַן! הָא מַנִּי — רַבִּי יוֹסֵי הִיא.

**William Davidson Edition - English:**
**Iyyar was lacking,** i.e., it was twenty-nine days long, **and** the New Moon of **Sivan occurred** on the **first** day **of the week.** This is **difficult** according **to** the opinion of **the Rabbis.** The Gemara answers: **Whose** is the opinion in **this** *baraita*? **It is** the opinion of **Rabbi Yosei.** Therefore, this *baraita* poses no difficulty to the opinion of the Rabbis.


###### Shabbat 87b:5
[Shabbat 87b:5](https://torahapp.org/share/book/Shabbat/r/87b:5)

אָמַר רַב פָּפָּא, תָּא שְׁמַע: ״וַיִּסְעוּ מֵאֵלִים וַיָּבֹאוּ כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל וְגוֹ׳ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי״. וְאוֹתוֹ הַיּוֹם שַׁבָּת הָיָה, דִּכְתִיב: ״וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד ה׳״, וּכְתִיב: ״שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ״. וּמִדַּחֲמֵיסַר בְּאִיָּיר שַׁבְּתָא, רֵישׁ יַרְחָא דְסִיוָן חַד בְּשַׁבָּא, קַשְׁיָא לְרַבָּנַן! אָמְרִי לָךְ רַבָּנַן: אִיָּיר דְּהַהִיא שַׁתָּא עַבּוֹרֵי עַבְּרוּהּ.

**William Davidson Edition - English:**
**Rav Pappa said: Come** and **hear** a different proof from another verse, as it is stated: **“And they took their journey from Elim, and all the congregation of the children of Israel** came unto the wilderness of Sin, which is between Elim and Sinai, **on the fifteenth day of the second month** after their departing out of the land of Egypt” (Exodus 16:1). **And that day was Shabbat, as it is written: “And in the morning, then you shall see the glory of the Lord;** for He has heard your murmurings against the Lord; and what are we, that you murmur against us?” (Exodus 16:7). The next day the glory of God was revealed, and He told them that in the afternoon the manna and quail would begin to fall, **and it is written: “Six days you shall gather it;** but on the seventh day is Sabbath, there shall be none in it” (Exodus 16:26). Apparently, the first six days after this command were weekdays on which the manna fell, and the fifteenth of Iyyar was Shabbat. **And from** the fact **that** the **fifteenth of Iyyar** was **Shabbat,** the **New Moon** of **Sivan** was on the **first** day **of the week.** This is **difficult** according **to** the opinion of **the Rabbis.** The Gemara answers: According to the Rabbis, **a day was added to Iyyar that year** and it was thirty days long. Therefore, the New Moon of Sivan was on Monday.


###### Shabbat 87b:6
[Shabbat 87b:6](https://torahapp.org/share/book/Shabbat/r/87b:6)

אֲמַר לֵיהּ רַב חֲבִיבִי מָחוֹזְנָאָה לְרַב אָשֵׁי, תָּא שְׁמַע: ״וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן בַּשָּׁנָה הַשֵּׁנִית בְּאֶחָד לַחֹדֶשׁ הוּקַם הַמִּשְׁכָּן״ — תָּנָא, אוֹתוֹ יוֹם נָטַל עֶשֶׂר עֲטָרוֹת: רִאשׁוֹן לְמַעֲשֵׂה בְרֵאשִׁית; רִאשׁוֹן לַנְּשִׂיאִים; רִאשׁוֹן לַכְּהוּנָּה; רִאשׁוֹן לָעֲבוֹדָה; רִאשׁוֹן לִירִידַת הָאֵשׁ; רִאשׁוֹן לַאֲכִילַת קָדָשִׁים; רִאשׁוֹן לִשְׁכּוֹן שְׁכִינָה; רִאשׁוֹן לְבָרֵךְ אֶת יִשְׂרָאֵל; רִאשׁוֹן לְאִיסּוּר הַבָּמוֹת; רִאשׁוֹן לֶחֳדָשִׁים. וּמִדְּרֵישׁ יַרְחָא דְנִיסָן דְּהָא שַׁתָּא חַד בְּשַׁבָּא — דְּאֶשְׁתָּקַד בְּאַרְבְּעָה.

**William Davidson Edition - English:**
**Rav Ḥavivi from Ḥozena’a said to Rav Ashi: Come** and **hear** a different proof from the following verse: **“And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was erected”** (Exodus 40:17). It **was taught: That day took ten crowns.** It was **the first** day **of Creation,** meaning Sunday, **the first** day **of** the offerings brought by the **princes, the first** day **of the priesthood, the first** day **of service** in the Temple, **the first** time **for the descent of fire** onto the altar, **the first** time that **consecrated** foods **were eaten, the first** day of **the resting of the Divine Presence** upon the Jewish people, **the first** day that **the Jewish people were blessed** by the priests, and **the first** day **of the prohibition** to bring offerings on **improvised altars.** Once the Tabernacle was erected, it was prohibited to offer sacrifices elsewhere. And it was the **first of the months. And from** the fact **that** the **New Moon** of **Nisan** of **that year** was on **the first** day **of the week,** in **the previous year,** it was on **the fourth** day **of the week.**


###### Shabbat 87b:7
[Shabbat 87b:7](https://torahapp.org/share/book/Shabbat/r/87b:7)

דְּתַנְיָא, אֲחֵרִים אוֹמְרִים: אֵין בֵּין עֲצֶרֶת לַעֲצֶרֶת וְאֵין בֵּין רֹאשׁ הַשָּׁנָה לְרֹאשׁ הַשָּׁנָה אֶלָּא אַרְבָּעָה יָמִים בִּלְבַד, וְאִם הָיְתָה שָׁנָה מְעוּבֶּרֶת — חֲמִשָּׁה. הֲוָה לֵיהּ רֵישׁ יַרְחָא דְאִיָּיר מַעֲלֵי שַׁבְּתָא, וְרֵישׁ יַרְחָא דְסִיוָן שַׁבְּתָא, קַשְׁיָא בֵּין לְרַבִּי יוֹסֵי בֵּין לְרַבָּנַן! לְרַבִּי יוֹסֵי שִׁבְעָה חֲסֵרִין עֲבוּד,

**William Davidson Edition - English:**
**As it was taught** in a *baraita*, *Aḥerim* **say: Between** the festival of **Assembly,** i.e., *Shavuot*, of one year and the festival of **Assembly** of the following year, **and** similarly, **between Rosh HaShana** of one year and **Rosh HaShana** of the following year, **there is only** a difference of **four days** of the week. **And if it was a leap year,** there is a difference of **five** days between them. There are three hundred and fifty four days in a year, which are divided into twelve months, six months that are thirty days long and six months that are twenty-nine days long. If the New Moon of Nisan was on Wednesday, the **New Moon** of **Iyyar was on Shabbat eve, and** the **New Moon** of **Sivan** was on **Shabbat.** This is **difficult both** according **to Rabbi Yosei,** who holds that the New Moon of Sivan was on Sunday, and according **to the Rabbis,** who hold it was on Monday. The Gemara answers: Both Rabbi Yosei and the Rabbis disagree with *Aḥerim*. According **to Rabbi Yosei, they established seven** months that were **lacking** in the first year, i.e., seven months that were twenty-nine days long,