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Daily Daf Dose
The Gemora shows how the argument between Rabbi Eliezer and Rabbi Yehoshua pertaining to which month the world was created in is the foundation for a different argument between them.
Rabbi Yehoshua maintains that the Flood began on the seventeenth of Iyar, a day on which the constellation Kimah (a small constellation which can be found in the tail of the Lamb) sets during the daytime. Even though this happened in the early summer, a time where the bottomless springs become used up (and there is no rain to refill them); since the people of that generation were corrupted, Hashem changed the normal nature of Creation and brought the constellation Kimah up during the daytime. He took two stars from it and brought the Flood to the world.
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THE GREAT FLOOD
The Gemora shows how the argument between Rabbi Eliezer and Rabbi Yehoshua pertaining to which month the world was created in is the foundation for a different argument between them.
Rabbi Yehoshua maintains that the Flood began on the seventeenth of Iyar, a day on which the constellation Kimah (a small constellation which can be found in the tail of the Lamb) sets during the daytime. Even though this happened in the early summer, a time where the bottomless springs become used up (and there is no rain to refill them); since the people of that generation were corrupted, Hashem changed the normal nature of Creation and brought the constellation Kimah up during the daytime. He took two stars from it and brought the Flood to the world.
Rabbi Eliezer holds that the Flood began on the seventeenth of Mar-Cheshvan, a day on which the constellation Kimah rises during the daytime, a time where the bottomless springs increase due to the rain; since the people of that generation were corrupted, Hashem changed the normal nature of Creation and brought the constellation Kimah up during the daytime. He took two stars from it and brought the Flood to the world.
The above argument is based on their respective viewpoints regarding the month in which the world was created. Rabbi Eliezer, who holds that the world was created in Tishrei, holds that the Flood began in Mar-Cheshvan and Rabbi Yehoshua, who maintains that the world was created in Nissan, maintains that the Flood began in Iyar.
The Gemora challenges Rabbi Eliezer’s assertion that Hashem changed the normal nature of Creation by bringing Kimah up during the daytime. If it was in the month of Mar-Cheshvan, Kimah is always on the rise during the day? The Gemora answers that these waters were usually cold and Hashem changed it to be boiling hot due to the generation’s corrupt sins regarding immorality.
The Gemora cites a braisa that the Chachamim reckon the years of man and the generations from Tishrei in accordance with Rabbi Eliezer even though they hold that the world was created in Nissan, like Rabbi Yehoshua. They obviously maintain that the seasons are counted from Nissan since that is when the world was created. The wise men from the nations of the world reckon even the years of man from Nissan. (11b – 12a)
VEGETABLE TITHING
The Mishna stated that the first of Tishrei is considered the New Year for vegetable tithing. The Gemora cites a braisa which states that there are two types of tithing. There is the Biblical obligation of grain tithing and the Rabbinical tithing of vegetables. Both of them begin their New Year on Tishrei. (12a)
The Gemora explains the significance of the New Year for the vegetables. If one vegetable was picked before Rosh Hashanah and one afterwards, you cannot take terumah or maaser from one onto the other since they are from two different years. If this occurred at the end of the second year of the Shemitah cycle, the first vegetables would have the obligations of maaser rishon and maaser sheini and the vegetables picked after Rosh Hashanah will be subject to the obligations of maaser rishon and maaser oni. (12b)
The Gemora cites Scriptural verses proving that the obligation of maaser rishon (Given to the levi) applies each of the six years during the Shemitah cycle and that maaser sheini does not apply in the third and the sixth year. (12b)
VOWS
The Gemora cites the braisa which states that the first of Tishrei is considered the New Year in regards to vows. If one takes an oath that he will not derive any pleasure from his friend for a year, the halacha is that he must count twelve months from day to day until he is permitted to derive benefit from him. However, if he stated in his oath “for this year,” then even if the day of the vow was the twenty-ninth of Elul, his vow ends on the first of Tishrei. Even though, we have learned previously that there are those that maintain that one day in a year is not considered a year, by a vow it is different. Since the intent of the vow is to cause himself discomfort, this is accomplished even with one day. (12b)
Rabbi Yehoshua maintains that the Flood began on the seventeenth of Iyar, a day on which the constellation Kimah (a small constellation which can be found in the tail of the Lamb) sets during the daytime. Even though this happened in the early summer, a time where the bottomless springs become used up (and there is no rain to refill them); since the people of that generation were corrupted, Hashem changed the normal nature of Creation and brought the constellation Kimah up during the daytime. He took two stars from it and brought the Flood to the world.
...Read more
THE GREAT FLOOD
The Gemora shows how the argument between Rabbi Eliezer and Rabbi Yehoshua pertaining to which month the world was created in is the foundation for a different argument between them.
Rabbi Yehoshua maintains that the Flood began on the seventeenth of Iyar, a day on which the constellation Kimah (a small constellation which can be found in the tail of the Lamb) sets during the daytime. Even though this happened in the early summer, a time where the bottomless springs become used up (and there is no rain to refill them); since the people of that generation were corrupted, Hashem changed the normal nature of Creation and brought the constellation Kimah up during the daytime. He took two stars from it and brought the Flood to the world.
Rabbi Eliezer holds that the Flood began on the seventeenth of Mar-Cheshvan, a day on which the constellation Kimah rises during the daytime, a time where the bottomless springs increase due to the rain; since the people of that generation were corrupted, Hashem changed the normal nature of Creation and brought the constellation Kimah up during the daytime. He took two stars from it and brought the Flood to the world.
The above argument is based on their respective viewpoints regarding the month in which the world was created. Rabbi Eliezer, who holds that the world was created in Tishrei, holds that the Flood began in Mar-Cheshvan and Rabbi Yehoshua, who maintains that the world was created in Nissan, maintains that the Flood began in Iyar.
The Gemora challenges Rabbi Eliezer’s assertion that Hashem changed the normal nature of Creation by bringing Kimah up during the daytime. If it was in the month of Mar-Cheshvan, Kimah is always on the rise during the day? The Gemora answers that these waters were usually cold and Hashem changed it to be boiling hot due to the generation’s corrupt sins regarding immorality.
The Gemora cites a braisa that the Chachamim reckon the years of man and the generations from Tishrei in accordance with Rabbi Eliezer even though they hold that the world was created in Nissan, like Rabbi Yehoshua. They obviously maintain that the seasons are counted from Nissan since that is when the world was created. The wise men from the nations of the world reckon even the years of man from Nissan. (11b – 12a)
VEGETABLE TITHING
The Mishna stated that the first of Tishrei is considered the New Year for vegetable tithing. The Gemora cites a braisa which states that there are two types of tithing. There is the Biblical obligation of grain tithing and the Rabbinical tithing of vegetables. Both of them begin their New Year on Tishrei. (12a)
The Gemora explains the significance of the New Year for the vegetables. If one vegetable was picked before Rosh Hashanah and one afterwards, you cannot take terumah or maaser from one onto the other since they are from two different years. If this occurred at the end of the second year of the Shemitah cycle, the first vegetables would have the obligations of maaser rishon and maaser sheini and the vegetables picked after Rosh Hashanah will be subject to the obligations of maaser rishon and maaser oni. (12b)
The Gemora cites Scriptural verses proving that the obligation of maaser rishon (Given to the levi) applies each of the six years during the Shemitah cycle and that maaser sheini does not apply in the third and the sixth year. (12b)
VOWS
The Gemora cites the braisa which states that the first of Tishrei is considered the New Year in regards to vows. If one takes an oath that he will not derive any pleasure from his friend for a year, the halacha is that he must count twelve months from day to day until he is permitted to derive benefit from him. However, if he stated in his oath “for this year,” then even if the day of the vow was the twenty-ninth of Elul, his vow ends on the first of Tishrei. Even though, we have learned previously that there are those that maintain that one day in a year is not considered a year, by a vow it is different. Since the intent of the vow is to cause himself discomfort, this is accomplished even with one day. (12b)
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