בקינוח סעודה – לאחר אכילתו.
(1) 
בְּקִינּוּחַ סְעוּדָה אָמְרוּ כׇּל יָמָיו לֹא הָיָה נוֹתָר בַּעֲזָרָה.
בְּקִינּוּחַ סְעוּדָה אָמְרוּ כׇּל יָמָיו לֹא הָיָה נוֹתָר בַּעֲזָרָה.for dessert. They said: Throughout all the days of Yoḥanan ben Nedavai there was never sacrificial meat left over in the Temple courtyard, as he would ensure that it was eaten.
הכל
(2) צְוָוחָה שְׁלִישִׁית שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְיִכָּנֵס אֱלִישָׁמָע בֶּן פִּיכַאי תַּלְמִידוֹ שֶׁל פִּנְחָס וִישַׁמֵּשׁ בִּכְהוּנָּה גְּדוֹלָה.
The third cry was: Lift your heads, O gates, and let Elishama ben Pikai, the student of Pineḥas, son of Elazar, son of Aaron the priest, enter and serve as High Priest, as he is worthy.
The third cry was: Lift your heads, O gates, and let Elishama ben Pikai, the student of Pineḥas, son of Elazar, son of Aaron the priest, enter and serve as High Priest, as he is worthy.
צווחה שלישית שצווחה העזרה: שאו שערים ראשיכם ויכנס אלישמע בן פיכאי תלמידו של פנחס (בן אלעזר בן אהרן הכהן) וישמש בכהונה גדולה, שהוא ראוי לה.
The third cry was: Lift your heads, O gates, and let Elishama ben Pikai, the student of Pineḥas, son of Elazar, son of Aaron the priest, enter and serve as High Priest, as he is worthy.
הכל
(3) צְוָוחָה רְבִיעִית פִּתְחוּ שְׁעָרִים וְהוֹצִיאוּ יִשָּׂשכָר אִישׁ כְּפַר בַּרְקַאי שֶׁמְּכַבֵּד עַצְמוֹ וּמְבַזֶּה קׇדְשֵׁי שָׁמַיִם מַאי הָוֵי עָבֵיד הֲוָה כָּרֵיךְ שִׁירָאֵי עַל יְדֵיהּ וְהָוֵה עָבֵיד עֲבוֹדָה.
The fourth cry was: Open the gates and expel Yissakhar from the village of Barkai, as he honors himself and desecrates items consecrated to Heaven. What would he do to deserve such a reputation? He would wrap silk [shira’ei] over his hands and perform the Temple service, as he was unwilling to dirty his hands.
The fourth cry was: Open the gates and expel Yissakhar from the village of Barkai, as he honors himself and desecrates items consecrated to Heaven. What would he do to deserve such a reputation? He would wrap silk [shira’ei] over his hands and perform the Temple service, as he was unwilling to dirty his hands.
צווחה רביעית צווחה העזרה: פתחו שערים והוציאו יששכר איש כפר ברקאי, שמכבד עצמו ומבזה קדשי שמים. ומסבירים: מאי הוי עביד [מה היה עושה] שאמרו עליו דבר זה? הוה כריך שיראי על ידיה והוה עביד [היה כורך משי על ידו והיה עובד] עבודה, כדי שלא יתלכלכו ידיו.
The fourth cry was: Open the gates and expel Yissakhar from the village of Barkai, as he honors himself and desecrates items consecrated to Heaven. What would he do to deserve such a reputation? He would wrap silk [shira’ei] over his hands and perform the Temple service, as he was unwilling to dirty his hands.
הכל
(4) מַאי סְלִיקָא לֵיהּ יַנַּאי מַלְכָּא וּמַלְכְּתָא הֲווֹ יָתְבִין מַלְכָּא אָמַר גַּדְיָא יָאֵי וּמַלְכְּתָא אָמְרָה אִימְּרָא יָאֵי אֲמַרוּ נְשַׁיְּילֵיהּ לְיִשָּׂשׂכָר אִישׁ כְּפַר בַּרְקַאי דְּכֹהֵן גָּדוֹל הוּא וְקִים לֵיהּ קְדֵירָה.
The Gemara asks: What ultimately happened to Yissakhar from the village of Barkai? Yannai the king, and the queen were sitting and discussing food. The king said that goat meat is better food than lamb meat, and the queen said lamb meat is the better food. They said: Let us ask Yissakhar from the village of Barkai, as he is the High Priest and is very familiar with various dishes.
The Gemara asks: What ultimately happened to Yissakhar from the village of Barkai? Yannai the king, and the queen were sitting and discussing food. The king said that goat meat is better food than lamb meat, and the queen said lamb meat is the better food. They said: Let us ask Yissakhar from the village of Barkai, as he is the High Priest and is very familiar with various dishes.
מלכא אמר גדיא יאי – עזים מובחרים מכבשים לקרבן. בהדי דאמר אחוי בידיה. היה מוליך ומביא ידו לפני המלך ולא היה מדבר באימה (ובתרבות) לפני המלך:
מאי סליקא ליה [מה עלתה לו]? מסופר: ינאי מלכא ומלכתא הוו יתבין [ינאי המלך והמלכה היו יושבים] ודנים בענייני מאכל, מלכא [המלך] אמר: גדיא יאי [הגדי מובחר] ומלכתא [והמלכה] אמרה: אימרא יאי [הכבש מובחר], אמרו שניהם: נשייליה [נשאל] את יששכר איש כפר ברקאי, שכהן גדול הוא וקים ליה קדירה [והוא מבין במיני תבשיל].
The Gemara asks: What ultimately happened to Yissakhar from the village of Barkai? Yannai the king, and the queen were sitting and discussing food. The king said that goat meat is better food than lamb meat, and the queen said lamb meat is the better food. They said: Let us ask Yissakhar from the village of Barkai, as he is the High Priest and is very familiar with various dishes.
הכל
(5) שַׁיְילוּהוּ א״ל אֲמַר לְהוּ אִי גַּדְיָא יָאֵי יִיסַּק לִתְמִידָא בַּהֲדֵי דְּאָמַר אַחְוִי בִּידֵיהּ אֲמַר לְהוֹן מַלְכָּא הוֹאִיל וְאַחְוִי בִּידֵיהּ קוּצוּ לִידֵיהּ דְּיַמִּינָא יְהֵיב שׁוּחְדָּא קַצְיוּהּ לִידֵיהּ שְׂמָאלָא שְׁמַע מַלְכָּא אֲמַר ליקצו נָמֵי לִידֵיהּ דְּיַמִּינָא אָמַר רַב יוֹסֵף בְּרִיךְ רַחֲמָנָא דְּשַׁקְלֵיהּ ליששכר אִישׁ כְּפַר בַּרְקַאי לְמַטְרַפְסֵיהּ.
They asked him, and he said to them: If goat meat were better, it would be sacrificed as the daily offering. The fact that the daily offering is lamb proves that its meat is preferable to that of goat. As he spoke, he signaled contemptuously with his hand. The king said to his attendants: Since he signaled contemptuously with his hand, sever his right hand. Yissakhar gave a bribe, and the official severed his left hand instead. The king heard that Yissakhar had deceived him, and said: Let the official sever his right hand as well. Rav Yosef said: Blessed is the Merciful One, who took retribution [lematrapsei] on Yissakhar of the village of Barkai. His punishment fit his crime; since he would not dirty his hands with sacrificial blood, both his hands were severed.
They asked him, and he said to them: If goat meat were better, it would be sacrificed as the daily offering. The fact that the daily offering is lamb proves that its meat is preferable to that of goat. As he spoke, he signaled contemptuously with his hand. The king said to his attendants: Since he signaled contemptuously with his hand, sever his right hand. Yissakhar gave a bribe, and the official severed his left hand instead. The king heard that Yissakhar had deceived him, and said: Let the official sever his right hand as well. Rav Yosef said: Blessed is the Merciful One, who took retribution [lematrapsei] on Yissakhar of the village of Barkai. His punishment fit his crime; since he would not dirty his hands with sacrificial blood, both his hands were severed.
שיילוהו [שאלו אותו], אמר להו [להם]: אי גדיא יאי ייסק לתמידא [אם הגדי היה מובחר, כדברי המלך, היה עולה לקרבן התמיד] ולא הכבש (ראה במדבר כח, ד). בהדי דאמר אחוי בידיה [בזמן שאמר דברים אלה הראה בידו] תנועה שיש בה זלזול, אמר להון מלכא [להם המלך]: הואיל ואחוי בידיה [והראה בידו] בתנועה כזו, קוצו לידיה דימינא [קצצו את יד ימינו]. יהיב שוחדא, קציוה לידיה שמאלא [נתן יששכר איש כפר ברקאי שוחד לפקידי המלך, וקצצו את ידו השמאלית] במקומה. שמע מלכא [המלך] את המעשה, אמר: ליקצו נמי לידיה דימינא [שיקצצו גם כן את ידו הימנית], ונמצא שהיו שתי ידיו קצוצות. אמר רב יוסף: בריך רחמנא דשקליה [ברוך הקב״ה שנטל לו] ליששכר איש כפר ברקאי למטרפסיה [את גמולו], שהיה כורך שיראים על ידיו וממעט בכבוד שמים, ונקצצו ידיו.
They asked him, and he said to them: If goat meat were better, it would be sacrificed as the daily offering. The fact that the daily offering is lamb proves that its meat is preferable to that of goat. As he spoke, he signaled contemptuously with his hand. The king said to his attendants: Since he signaled contemptuously with his hand, sever his right hand. Yissakhar gave a bribe, and the official severed his left hand instead. The king heard that Yissakhar had deceived him, and said: Let the official sever his right hand as well. Rav Yosef said: Blessed is the Merciful One, who took retribution [lematrapsei] on Yissakhar of the village of Barkai. His punishment fit his crime; since he would not dirty his hands with sacrificial blood, both his hands were severed.
הכל
(6) אָמַר רַב אָשֵׁי וְלָא הֲוָה תְּנֵי לֵיהּ דִּתְנַן כְּבָשִׂים קוֹדְמִין לָעִזִּים בְּכׇל מָקוֹם יָכוֹל מִפְּנֵי שֶׁמּוּבְחָרִין ת״ל תַּלְמוּד לוֹמַר {ויקרא ד׳:ל״ב} וְאִם כֶּבֶשׂ מְלַמֵּד שֶׁשְּׁנֵיהֶן שְׁקוּלִין כְּאַחַת.
Rav Ashi said, with regard to this incident: Yissakhar of the village of Barkai did not study that which we learned in the mishna: Lambs precede goats almost everywhere in the Torah that they are both mentioned. One might have thought that it is due to the fact that sheep are more select than goats. Therefore, the verse states: “And he shall bring for his offering a goat” (Leviticus 4:28), after which it is written: “And if he bring a lamb as his offering for a sin offering” (Leviticus 4:32), which teaches that both of them are equal.
Rav Ashi said, with regard to this incident: Yissakhar of the village of Barkai did not study that which we learned in the mishna: Lambs precede goats almost everywhere in the Torah that they are both mentioned. One might have thought that it is due to the fact that sheep are more select than goats. Therefore, the verse states: “And he shall bring for his offering a goat” (Leviticus 4:28), after which it is written: “And if he bring a lamb as his offering for a sin offering” (Leviticus 4:32), which teaches that both of them are equal.
לא תנא – לא שנה משנה.
ואם כבש – היינו קרא דמתני׳ דקדריש מיניה ר״ש ששניהם שקולים דכתיב לעיל מיניה והביא (את) קרבנו שעירת עזים.
אמר רב אשי: ועוד, שלא היה חכם ולא הוה תני ליה דתנן [ולא היה שונה את הדבר ששנינו במשנה]: כבשים קודמין לעזים בכל מקום בתורה, יכול מפני שמובחרין? תלמוד לומר בקרבן החטאת: ״והביא קרבנו שעירת עיזים״ (ויקרא ד, כח), ורק אחר כך: ״ואם כבש״ (שם לב) — מלמד ששניהן שקולין כאחת.
Rav Ashi said, with regard to this incident: Yissakhar of the village of Barkai did not study that which we learned in the mishna: Lambs precede goats almost everywhere in the Torah that they are both mentioned. One might have thought that it is due to the fact that sheep are more select than goats. Therefore, the verse states: “And he shall bring for his offering a goat” (Leviticus 4:28), after which it is written: “And if he bring a lamb as his offering for a sin offering” (Leviticus 4:32), which teaches that both of them are equal.
הכל
(7) רָבִינָא אָמַר אֲפִילּוּ מִקְרָא נָמֵי לָא קְרָא דִּכְתִיב {ויקרא ג׳:ז׳} אִם כֶּבֶשׂ אִם עֵז.:
Ravina said: Yissakhar did not even read the Torah, as it is written with regard to the peace offering: “If he sacrifices a lamb” (Leviticus 3:7), and it further states: “If a goat is his offering” (Leviticus 3:12). These verses indicate that one is permitted to bring whichever animal he wishes, and there is no preference.
Ravina said: Yissakhar did not even read the Torah, as it is written with regard to the peace offering: “If he sacrifices a lamb” (Leviticus 3:7), and it further states: “If a goat is his offering” (Leviticus 3:12). These verses indicate that one is permitted to bring whichever animal he wishes, and there is no preference.
רבינא אמר: אפילו מקרא נמי [גם כן] לא קרא, דכתיב [שנאמר] בקרבן השלמים: ״אם כבש הוא מקריב״, ״אם עז קרבנו״ (ויקרא ג, ז. שם יב), ומשמע מלשון זו שאיזה שירצה רשאי להקריב.
Ravina said: Yissakhar did not even read the Torah, as it is written with regard to the peace offering: “If he sacrifices a lamb” (Leviticus 3:7), and it further states: “If a goat is his offering” (Leviticus 3:12). These verses indicate that one is permitted to bring whichever animal he wishes, and there is no preference.
הכל
(8) א״ר אָמַר רַבִּי אֶלְעָזָר א״ר אָמַר רַבִּי חֲנִינָא תַּלְמִידֵי חֲכָמִים מַרְבִּים שָׁלוֹם בָּעוֹלָם שֶׁנֶּאֱמַר {ישעיהו נ״ד:י״ג} וְכׇל בָּנַיִךְ לִמּוּדֵי ה׳ וְרַב שְׁלוֹם בָּנָיִךְ [אַל תִּקְרֵי בָּנֶיךָ אֶלָּא בּוֹנָיִךְ].:
Rabbi Elazar says that Rabbi Ḥanina says: Torah scholars increase peace in the world, as it is stated: “And all your children [banayikh] shall be taught of the Lord, and great shall be the peace of your children [banayikh]” (Isaiah 54:13). The Sages interpreted this verse homiletically: Do not read: Your children [banayikh], but rather: Your builders [bonayikh], referring to the scholars who build the world through their Torah study and performance of mitzvot.
Rabbi Elazar says that Rabbi Ḥanina says: Torah scholars increase peace in the world, as it is stated: “And all your children [banayikh] shall be taught of the Lord, and great shall be the peace of your children [banayikh]” (Isaiah 54:13). The Sages interpreted this verse homiletically: Do not read: Your children [banayikh], but rather: Your builders [bonayikh], referring to the scholars who build the world through their Torah study and performance of mitzvot.
ומסיימים בדבר טוב: אמר ר׳ אלעזר אמר ר׳ חנינא: תלמידי חכמים מרבים שלום בעולם, שנאמר: ״וכל בניך למודי ה׳ ורב שלום בניך״ (ישעיהו נד, יג), ודרשו חכמים: אל תקרא ״בניך״ אלא ״בוניך״, לומר: תלמידי חכמים, שהם בוני התורה, מרבים שלום.
Rabbi Elazar says that Rabbi Ḥanina says: Torah scholars increase peace in the world, as it is stated: “And all your children [banayikh] shall be taught of the Lord, and great shall be the peace of your children [banayikh]” (Isaiah 54:13). The Sages interpreted this verse homiletically: Do not read: Your children [banayikh], but rather: Your builders [bonayikh], referring to the scholars who build the world through their Torah study and performance of mitzvot.
הכל
(9)
הדרן עלך המביא אשם
הכל
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כריתות כח: – מהדורת על־התורה (כל הזכויות שמורות)
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Keritot 28b – William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Steinsaltz Even-Israel (CC-BY-NC 4.0), Attributed to R. Gershom Keritot 28b, Rashi Keritot 28b, Steinsaltz Commentary Keritot 28b