Daf Yomi - Megillah 2 - READING EARLY FOR THE VILLAGERS

Villages and large towns read on the fourteenth, but the villages may advance to the day of the gathering. (Rashi explains that this refers to the Monday or Thursday preceding the fourteenth, when the villagers gathered in the large towns to settle disputes before the Courts, which convene every Monday and Thursday (as was enacted by Ezra). Since the villagers did not possess the expertise necessary to read themselves, the Sages were lenient and permitted one of the townspeople to read for them on the day of the gathering, instead of troubling them to return to the town on the fourteenth).

The Rishonim discuss the validity of this reading. How can a townsperson, who is obligated on the fourteenth, read on behalf of the villagers at an earlier date? The Yerushalmi rules that a townsperson, who is obligated on the fourteenth, cannot read the Megillah for people residing in a walled city on the fifteenth.

Turei even and Reb Akiva Eiger explain that Rashi agrees that the townsperson cannot discharge the obligation for the villager. All Rashi means is that since the people in the village are not capable of reading the Megillah; the townsperson reads the Megillah out loud and the villagers repeat after him word by word. The Baruch Ta’am explains further that all the villagers have a Megillah opened before them for otherwise; they would not be fulfilling their obligation since they would be reading the Megillah by heart.

The Ritva disagrees and maintains that a townsperson can discharge the obligation for the villager by reading the Megillah for him. He is not considered someone who is not obligated in the mitzva since he will be subject to this obligation on the fourteenth. It is not comparable to the Yerushalmi’s case. A townsperson and a resident from a walled city have two distinct obligations and two different times. A townsperson must read the Megillah on the fourteenth and not on the fifteenth, and a resident from a walled city must read on the fifteenth and not on the fourteenth. A villager, on the other hand, has the identical obligation as the townsperson and that is to read the Megillah on the fourteenth. There was a leniency established for a villager that he can also read before.

The Rosh in Yevamos and the Ran here learn a different p’shat all together. They state that a villager would be the one reading for the other villagers. The reason they didn’t read for each other on the fourteenth is not because they weren’t proficient; rather it was because it was not customary for them to gather together in the villages on the days of the gathering.

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Daf Yomi - Megillah 2 - WALLED CITY FROM THE TIMES OF YEHOSHUA

Why was the determining factor for equal status with Shushan the existence of a wall during the time of Yehoshua bin Nun, and not the time of King Achashverosh? The Ran cites a Yerushalmi which explains that the purpose of this enactment was to give honor to Eretz Yisroel. At the time of Achashverosh, Eretz Yisroel was in ruins, and their cities were not surrounded by a wall. If the determining factor would have been the existence of wall during the time of Achashverosh, all the cities of Eretz Yisroel would have had the status of unwalled cities. It was therefore established that in all the cities which were surrounded by a wall during the period of the conquest of Eretz Yisroel; they would read on the fifteenth.

The Ritva states that Yehoshua was the one who led the Jewish people in the first war against Amalek. It is fitting to connect the holiday that celebrates the defeat of Haman, who was from Amalek, with Yehoshua.

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Daf Yomi - Megillah 2 - MEGILLAH IS LIKE HALLEL

The Gemora later in the Mesechta (14a) rules that one does not recite Hallel on Purim because the reading of the Megillah is regarded as the recitation of Hallel.

The Commentators ask that it is understandable that the people residing in the village can discharge their obligation of reading the Megillah prior to Purim because the Rabbis had established that the miracle can be publicized before the day of the miracle; however it is not understandable how one can fulfill the mitzvah of reciting Hallel before the day of the miracle.

In the sefer Birchas Refoel (14), he answers that when the Gemora states that “reading the Megillah is regarded as reciting Hallel” it does not mean that reading the Megillah is a fulfillment of the obligation of reciting Hallel; rather the meaning is that one is not obligated to recite Hallel after he already publicized the miracle of Purim. Once the Megillah was read, there is no necessity or reason to recite Hallel.

We can now understand why reading the Megillah before Purim can discharge one’s obligation.

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Daf Yomi - Megillah 2 - Highlights

The Tractate deals with the detailed laws of the reading of the Book of Esther on Purim.

The Megillah is read on the eleventh, on the twelfth, on thirteenth, on the fourteenth and on fifteenth of Adar, not earlier than the eleventh and not later than the fifteenth.

Cities surrounded by a wall from the time of Yehoshua bin Nun (even though they do not have a wall at the present time), read on the fifteenth.

Villages and large towns read on the fourteenth, but the villages may advance to the day of the gathering. (Rashi explains that this refers to the Monday or Thursday preceding the fourteenth, when the villagers gathered in the large towns to settle disputes before the Courts, which convene every Monday and Thursday (as was enacted by Ezra). Since the villagers did not possess the expertise necessary to read themselves, the Sages were lenient and permitted one of the townspeople to read for them on the day of the gathering, instead of troubling them to return to the town on the fourteenth).

The Mishna provides details on the case. If the fourteenth of Adar falls on a Monday, villages and large towns read on that day, and those surrounded by a wall on the following day. If it falls on a Tuesday or on a Wednesday, villages advance to the day of gathering, and the large towns read on that day, and those surrounded by a wall on the following day. If it falls on a Thursday, villages and large towns read on that day, and those surrounded by a wall on the following day. If it falls on a Friday, villages advance to the day of gathering, and the large towns and those surrounded by a wall read on that day. If it falls on Shabbos, villages and large towns advance and read on the day of gathering, and those surrounded by a wall on the following day. If it falls on Sunday, villages advance to the day of gathering, and large towns read on that day, and those surrounded by a wall on the following day. (2a)

The Mishna had stated that the Megillah was read on the eleventh day of Adar. The Gemora seeks the Scriptural source for this. The Gemora explains that reading the Megillah on the eleventh is not a mandatory decree but rather a leniency established by the Rabbis in order that they should be available on the fourteenth to provide their brethren of the towns with water and with food.

The Gemora clarifies its original question. It is obvious that all the dates listed in the Mishna as proper times to read the Megillah, have been ordained by the Men of the Great Assembly; for if the Men of the Great Assembly only ordained the fourteenth and the fifteenth, how could the sages of a later generation have the power to abolish the ordinances of the Great Assembly? Have we not learned in a Mishna (Eduyos 1:5) that a Beis Din is not able to abolish the ordinances of its colleagues unless they are greater than the first Beis Din in wisdom and in numbers? It emerges that all the mentioned dates were ordained by the Great Assembly. Where are there hints for these dates in the Megillah?

Rav Shemen bar Abba said in the name of Rabbi Yochanan: It is written [Esther 9:31]: "To establish these days of Purim in their times." “In their times” is seemingly unnecessary and signifies that there are more times possible to read the Megillah (not just the fourteenth and the fifteenth). The Gemora explains that we can derive from this verse that there is another two days to read the Megillah. The two days cannot be the sixteenth and the seventeenth for it is written [Esther 9:27]: "and it shall not pass." This teaches us that it must never be after the appointed time. The thirteenth of Adar does not require a special source (enabling us to read the Megillah then) since that was the day that the Jews gathered for battle and the main miracle occurred that day. The Gemora concludes that the two days derives from the words “”in their times” is the eleventh and the twelfth.

Rav Shmuel bar Nachman cites a different source: It is written [Esther 9:22]: "like those days on which the Jews had rested from their enemies." It can be derived from the words “like those days,” that there are other days that the Megillah can be read. (2a)

Rabbah bar bar Chanah said in the name of Rabbi Yochanan that the ruling of our Mishna is only according to Rabbi Akiva, the anonymous one (it is common for an anonymous Mishna to be according to Rabbi Akiva); but the Chachamim maintain that the Megillah can only be read on the fourteenth and the fifteenth.

The Gemora cites a braisa challenging Rabbi Yochanan’s viewpoint. Rabbi Yehuda states that the Megillah can be read earlier than the fourteenth only during the period when the years were set by the Beis Din and the Jews lived in Eretz Yisroel (the messengers would be sent out to inform them when Pesach will be); but nowadays (when the Jewish people were exiled to distant lands and the messengers will not reach them in proper time), people look at the date at which the Megillah was read and calculate when Pesach will be (by counting thirty days from that date), it must be read only on the fourteenth or the fifteenth.

The Gemora proceeds to analyze who Rabbi Yehuda is going according to. He cannot be following Rabbi Akiva’s viewpoint since according to Rabbi Akiva, the villagers can read the Megillah earlier even nowadays. He must be in accordance with the Chachamim and yet there would be times that the villagers can read earlier. This is inconsistent with Rabbi Yochanan’s opinion that the Chachamim never allow the Megillah to be read earlier than the fourteenth.

The Gemora presents an alternative version of Rabbi Yochanan’s statement. Rabbah bar bar Chanah said in the name of Rabbi Yochanan that the ruling of our Mishna is only according to Rabbi Akiva, the anonymous one (it is common for an anonymous Mishna to be according to Rabbi Akiva); but the Chachamim maintain that nowadays, (when the Jewish people were exiled to distant lands and the messengers will not reach them in proper time), people look at the date at which the Megillah was read and calculate when Pesach will be (by counting thirty days from that date), it must be read only on the fourteenth or the fifteenth.

The Gemora cites the braisa mentioned above supporting Rabbi Yochanan’s opinion. (2a)

Rav Ashi asks a contradiction regarding Rabbi Yehuda’s opinion.

In the braisa cited above, Rabbi Yehuda maintained that nowadays, people look at the date at which the Megillah was read and calculate when Pesach will be (by counting thirty days from that date), it must be read only on the fourteenth or the fifteenth.

Rabbi Yehuda states in a Mishna (5a) that the ordinance (of reading the Megillah early) was only in those places where the people from the villages came to the towns on Mondays and Thursdays; but in the places where they do not enter the towns, the Megillah is only read in its main time.

We can infer from here that where the villagers come, even nowadays, the Megillah can be read earlier, and this contradicts his teaching above. Rav Ashi answers that the braisa is not according to Rabbi Yehuda but rather according to Rabbi Yosi, his son.

The Gemora explains that Rav Ashi heard two different versions of the braisa. Some attributed the braisa to Rabbi Yehuda and others attributed it to Rabbi Yosi, the son of Rabbi Yehuda. Since he saw a contradiction if the braisa was according to Rabbi Yehuda, he concluded that the accurate version was that the braisa was Rabbi Yosi, the son of Rabbi Yehuda. (2a – 2b)

The Mishna had stated that cities surrounded by a wall from the time of Yehoshua bin Nun, read on the fifteenth. The Gemora seeks to find the source for this halacha. Rava said that it is written [Esther 9:19]: "Therefore, the Jews of the villages that dwell in the unwalled cities make the fourteenth day of the month of Adar a day of gladness etc.” Since it is explicitly mentioned that the unwalled cities celebrate Purim on the fourteenth, it implies that the walled cities celebrate on the fifteenth. The Gemora asks that perhaps the walled cities should celebrate Purim on the thirteenth. The Gemora answers that we can assume that it should be on the same day that the residents of Shushan celebrated after they defeated their enemies, which was on the fifteenth. The Gemora asks that the verse where we are deriving the date for the walled cities is referring to the festivities of Purim; how do we know that this also applies to the reading of the Megillah? The Gemora answers that it is written [Esther 9:28]: "And these days are remembered and celebrated." We compare the celebration to the remembering; the remembering of the miracle (through reading the Megillah) takes place on the same day as the celebration. (2b)

The Mishna had stated that cities surrounded by a wall from the time of Yehoshua bin Nun, read on the fifteenth. The Gemora cites a dissenting opinion. We learned in a braisa: Rabbi Yehoshua ben Korcha said: The inhabitants of cities surrounded with walls from the times of Achashverosh should read on the fifteenth. He derives this from the city of Shushan. Just as Shushan was surrounded by a wall at the time of Achashverosh and the Megillah was read there on the fifteenth; so too all cities surrounded with a wall from the time of Achashverosh shall have the Megillah read on the fifteenth.

The Gemora asks regarding the inhabitants of Shushan themselves; who were they acting according to? How could they read on the fifteenth if Shushan was not surrounded with a wall from the time of Yehoshua bin Nun? Rabbah answered and others say that it was Kadi who said: Shushan is different, for the miracle was there. (2b)

Rabbi Yehoshua ben Levi said that a walled city, and its neighborhood, and all the places around that can be seen with it, must be considered like the walled city itself and they too would celebrate Purim on the fifteenth. (2b)

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Daf Yomi - Taanis 31 - TZADIKIM IN A CIRCLE

Ula Bira’ah said in the name of Rabbi Elozar: In the future, Hashem will make a ring of the righteous people, and He will sit among them in the garden of Eden, and they all will point with their finger towards Him, as it is written: “And men will say on that day, Behold, this is our God; we hoped to Him and He saved us; this is Hashem for whom we have hoped; we will be glad and we will rejoice in His salvation.”

Reb Leibel Eiger cites his grandfather, Rabbi Akiva Eiger explaining this Gemora. Every Tzadik serves Hashem in his own distinct way. In the future, it will become revealed that each of their unique approaches in serving Hashem is actually one. This is the explanation in the Gemora when it states that they will all dance in a circle. All points on a circle are the same distance from the center of the circle. Each and every Tzadik is the same distance from Hashem. Although in this world, it might have appeared as if each Tzadik was traveling on a different road and they would all reach a different destination, this is not the case. This idea is also brought from the Maharal.

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Daf Yomi - Taanis 31 - UGLY IS BEAUTIFUL

Contributed by Rabbi Karr

We learned in a braisa: The pretty ones among the maidens would say: "Pay attention to beauty alone, because a woman is made only for beauty." Those among them who were from a distinguished family would say: "Look to a distinguished family for women are but made to bear children.” The homely ones among them would say: "Make your selections only for the glory of Heaven, but provide us with gold jewelry and pretty clothes."

It appears to be very strange to end the Gemora on a “bad” note. First, since when are any Jewish maidens “ugly”? Chazal tell all Jewish girls are beautiful. Second, even if you want to say this, Chazal also tell to say everything using a “clean" language (i.e. if something is not kosher you don’t say its tama but instead say it isn’t tahor, even if this uses more words and its a longer expression). Therefore, the Gemora should say the maidens are not beautiful. Third, why does the braisa start with the beautiful maidens? Is beauty the best attribute? Is it even better than distinguished lineage? Fourth, why does the Gemora suggest that one should adorn the “ugly girls with gold jewelry and make that a necessary condition to the marriage. Do only ugly girls get jewelry? Why is it a necessary condition?

I would like to suggest, therefore, an allegorical interpretation. The Gemora is talking about three types of people that you should look for in a shidduch. The first type is beautiful persons. Beauty refers to mitzvahs. Girls are beautiful in their mitzvos. They have no sins. These are your first choice. Next, are the distinguished ones that have some sins but have z’chus avos to help them and their family learn the proper path to follow. The third level is Balai Teshuva, who have their sins from the past. It’s the sins that make them appear ugly. However they do Teshuva out of love and turn the sins into mitzvahs. These maidens remind us that they did Teshuva for the sake of heaven. Their former sins are turned into golden jewelry. Perhaps these last girls are, in fact, the best and the Gemora saved the last for best (Based on Sefer r’sisay lalah 63)

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Daf Yomi - Taanis 31 - Highlights

The Mishna had stated in the name of Rabban Shimon ben Gamliel: There were no holidays for Israel as the fifteenth of Av and as Yom Kippur. The Gemora asks that it is understandable that the Day of Atonement should be a day of rejoicing, because that is a day of forgiveness, and on that day the Second Tablets of the Ten Commandments were given to Moshe. However, why should the fifteenth of Av be considered a day of rejoicing?

The Gemora offers several different explanations for this.

Rav Yehuda answers in the name of Shmuel: On that day permission was granted to the members of the different tribes to intermarry. (There was a prohibition applicable only to the generation who entered Eretz Yisroel with Yehoshua. The reasoning for this was out of concern regarding a woman’s property transferring to her husband’s tribe after she dies.)

Rav Yosef answered in the name of Rav Nachman: On that day the members of the tribe of Binyamin were permitted to intermarry with the other tribes. (There was a prohibition applicable only to the people who took an oath not to give their daughters in marriage to a man from Binyomin due to the episode of the concubine of Givah.)

Rabbah bar bar Chanah answers in the name of Rabbi Yochanan: This was the day that the last of those who were destined to die in the desert died and that was when Hashem returned to speak to Moshe.

Rashi cites the words of Chazal which are found in the Yerushalmi and the Medrashim in Eichah. Rabbi Levi said: Each year on the eve of Tishah b'Av, an announcement would be sent throughout the camp, saying: "Go out and dig graves, go out and dig graves." The people would go out and dig graves and sleep in them. In the morning it would be announced to separate the dead from the living. They would arise and find their number diminished. In the last of the forty years, they did this but found themselves undiminished. They said; we must have made a mistake in counting. Could it be that the Elders had miscalculated the beginning of the month through a mistaken sighting of the new moon? They did the same thing on the tenth, eleventh, twelfth, thirteenth, fourteenth, and fifteenth, but still no one died. When the moon was full, they said; it seems that the Holy One has annulled the decree from all of us, so they made the fifteenth a holiday. They rejoiced at the realization that their entry to Eretz Yisroel was imminent. It was at that time that prophecy returned to Moshe.

Ula answers: This was the day that the sentries appointed by Yeravam to prevent the Jewish people from coming to Yerushalayim were abolished by Hoshea the son of Elah, and he said: “Let them go wherever they choose.”

Rav Masneh answers: This was the day that permission was granted to bury the dead who were killed in battle at the city of Betar. Rav Masneh stated further: On that day, when it was permitted to bury those killed at Betar, the Sages in Yavneh ordained the fourth blessing in Birchas Hamazon: “Who is good and Who confers good.” What is the meaning in these words? By 'good' is meant that the bodies were not left to putrefy, and by 'confers good' that burial was permitted.

Rabbah and Rav Yosef both said: This was the day they ceased to cut wood for the mizbeach, as we have learned in a braisa: Rabbi Eliezer the Great said: From the fifteenth day of Av and onward the heat of the sun was lessened and the timber was no longer dry, so they ceased to cut wood for the mizbeach.

From that day on, he who increases his hours of Torah-study as the night grows longer will add years and days to his life. One who does not will die early. (This is because the days begin to shorten at that time and one must use the time at night to make up for the time lost during the day.) (30b – 31a)

The Mishna had stated that on the fifteenth of Av the daughters of Yerushalayim would go forth in borrowed white garments, so as not to embarrass whoever does not have and they would go forth and dance in the vineyards. And what would they say? "Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty, set your eyes on the family.

The Gemora cites a braisa which elaborates on the Mishna. The braisa states: The king's daughter borrowed from the daughter of the Kohen Gadol; the daughter of the Kohen Gadol would borrow from the daughter of the assistant to the Kohen Gadol; the assistant to the Kohen Gadol’s daughter would borrow from the daughter of the Kohen anointed for the war; and the daughter of the Kohen anointed for the war would borrow from the daughter of an ordinary Kohen. The daughters of the ordinary Israelites would borrow one from the other, in order that a poor girl without pretty clothes would not be embarrassed. (31a)
We learned in a braisa: The pretty ones among the maidens would say: "Pay attention to beauty alone, because a woman is made only for beauty." Those among them who were from a distinguished family would say: "Look to a distinguished family for women are but made to bear children.” The homely ones among them would say: "Make your selections only for the glory of Heaven, but provide us with gold jewelry and pretty clothes."
Ula Bira’ah said in the name of Rabbi Elozar: In the future, Hashem will make a ring of the righteous people, and He will sit among them in the garden of Eden, and they all will point with their finger towards Him, as it is written: “And men will say on that day, Behold, this is our God; we hoped to Him and He saved us; this is Hashem for whom we have hoped; we will be glad and we will rejoice in His salvation.” (31a)
WE SHALL RETURN TO YOU, BISHLOSHAH PERAKIM
AND TRACTATE TAANIS IS INCLUDED

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Daf Yomi - Taanis 30 - EXCEPTIONS REGARDING THE PROHIBITION AGAINST LEARNING ON TISHA B’AV

We learned in a braisa: All ordinances applicable to a mourner are effective for everyone on Tisha B’Av. One must not eat, drink, anoint himself, wear leather shoes, or engage in marital relations. One is not permitted to read from the Torah, Prophets or the Writings. The Mishna, Gemora, Medrash, Halachos and Aggados may not be discussed. One may read from Scriptures or study from the Talmud in a place that he is not familiar with. He is allowed to read from Lamentations, Iyuv and from the unpleasant verses in Yirmiyah. Schoolchildren must not learn on that day because it is written: "The precepts of Hashem are upright, rejoicing the heart." Rabbi Yehuda disagrees and maintains that one may not even read nor study anything that he is not familiar with.

It is said in the name of the Maharsham that if a person thought of a novel idea in Torah on Tisha B’Av, he is permitted to write it down in an abbreviated manner in order that he does not forget it by the time nightfall arrives.

Aruch HaShulchan (554:5) rules that one is permitted to rule on a Torah related issue that is necessary for that day and he is allowed to settle a dispute after midday, where the litigants are advocating for an immediate resolution.

Maharil Diskin writes that even though the Rav is permitted to issue a ruling on Tisha B’Av, he is forbidden to accept payment.

The Maharsham writes that he compelled himself to conclude a response regarding a heter agunah on Tisha B’Av since the Bach writes: “Kol hamatir agunah achas ke’ilu banah achas mi’churvos Yerushalayim” – Whoever releases one agunah, it is regarded as if he built one of the ruins of Yerushalayim. (Sheorim Mitzuyanim B’halacha)

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Daf Yomi - Taanis 30 - Two Times for the Resurrection

The Gemora stated: Kol hamisavel al Yerushalyim zocheh vroeh bsimchasa – Anyone who mourns for Jerusalem will merit witnessing her joy.

The Ritva states that there are actually two periods of resurrection. One period is at the end of the era of our world, after the arrival of the Messiah, but an earlier one is at the time of building the Beis Hamikdosh. At that time, all those who died in exile will be woken up to take part in the rebuilding of the Beis Hamikdosh. Those who did not drop a tear will not be woken. There still exists a possibility that they may be woken at the end of time.

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Daf Yomi - Taanis 30 - Calculation of the Deaths

Rabban Shimon ben Gamliel said: There were no holidays for Israel like the 15th of Av and Yom Kippur. The Gemora offers several reasons for the celebration on the fifteenth of Av. Rabbah bar bar Chanah states in the name of Rabbi Yochanan that this was the day that the last of those who were destined to die in the desert died and that was when Hashem returned to speak to Moshe.

Rashi cites the words of Chazal which are found in the Yerushalmi and the Medrashim in Eichah. Rabbi Levi said: Each year on the eve of Tishah b'Av, Mosheh would send an announcement throughout the camp, saying: "Go out and dig graves, go out and dig graves." The people would go out and dig graves and sleep in them. In the morning it would be announced to separate the dead from the living. They would arise and find their number diminished. In the last of the forty years, they did this but found themselves undiminished. They said; we must have made a mistake in counting. Could it be that the Elders had miscalculated the beginning of the month through a mistaken sighting of the new moon? They did the same thing on the tenth, eleventh, twelfth, thirteenth, fourteenth, and fifteenth, but still no one died. When the moon was full, they said; it seems that the Holy One has annulled the decree from all of us, so they made the fifteenth a holiday. They rejoiced at the realization that their entry to Eretz Yisroel was imminent. It was at that time that prophecy returned to Moshe.

Tosfos in Bava Basra (121a) asks that according to this, they cease to die on the ninth of Av preceding the last year. Why wasn't the prophecy returned to Moshe from that year? He answers that since they were still under the impression that the following year, there once again will be thousands of deaths; they were still in a state of sadness and the Shechina does not rest on one who is not happy. It wasn't until the fifteenth of Av when they came to the realization that there will be no more deaths; that brought about joy and the Shechina came down to Moshe.

Tosfos states that every year there would be a little more than twenty-one thousand deaths. The deaths over twenty-one thousand totaled fifteen thousand over the duration of the forty years.

The Maharsha and other commentators ask on Tosfos that there were 603,000 people who came out of Mitzrayim and according to Tosfos, if you make the calculation, it would emerge that over the coarse of forty years, there will be over eight-hundred thousand deaths.

The Chavos Yair (250) cites from Harav Dovid Oppenheim who explains that any year that Tisha b'Av occurred on Shabbos; there would be no deaths. According to the calendar, it would emerge that there were nine times that this occurred in the Wilderness. It emerges that there were only twenty-eight years that the Bnei Yisroel would die. Multiply twenty-one thousand times twenty-eight and that will total five-hundred and eighty eight thousand. The numbers more than twenty-one thousand, over the coarse of the forty years equaled fifteen thousand and that is how the 603,000 people died.

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Daf Yomi - Taanis 29 - ADAR and Av- The Contrast Between Them

Rabbi Yehudah, the son of Rabbi Shmuel bar Shilas said in the name of Rabbah: "Just like from the first of Av, participation in joyful events must be lessened, so too, as soon as the month of Adar enters, joyous festivities should be increased."

There are several questions regarding this statement. (Please let us know your opinion.)

1. Why is the mitzva of expressing joy during Adar written in suce an obscure manner; as a contrast to the month of Av?

2. Is there ever a time that one should not be in a state of happiness?

3. There are many halachos in regards to the decrease in joy during the month of Av, but no mention of how to increase happiness in the month of Adar. Why not and what are the methods?

4. THe beginning of Adar is the time that Haman's decree took effect. This is also the time that Moshe died? Why should the entire month have the increase in joy?

5. Should there be a lessening of happiness in the days after the ninth of Av?

6. Why don't we institute a month of happiness during Kislev because of Chanukah?

7. It is implicit in the statement of Rabbah that there should be some happiness expressed during the month of Av? How should that be manifested and why?

8. Why do the Rambam and shulchan Aruch omit this halacha of increasing joy during the month of Adar?

We would appreciate your input on any of these matters.

Thank You

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Daf Yomi - Taanis 29 - Action or Result

Rabbi Yochanan said as follows: "Were I living in those days, I would have ordained the fast for the 10th of Av; for on that day the greater part of the Beis Hamikdosh was burned." The Chachamim maintained that the day when the calamity began should be observed as a fast-day.

The Kotzker Rebbe asked from that famous Nimukei Yosef in Bava Kamma. Rabbi Yochanan holds that one is liable for sending out a fire because it is akin to shooting an arrow (isho mishum chitzov). The Nimukei Yosef explains that this is why one is permitted to light candles Friday afternoon even though they will be burning on Shabbos; since the candles were lit from before Shabbos, that is when he shot the arrow. According to this, why is Rabbi Yochanan stating here that he would have declared the fast on the tenth of Av if the fire started on the ninth?

The answer is that regarding Shabbos and damages, we are concerned with the action; when it occurred and how it happened. Regarding the Beis Hamikdosh being destroyed; we are not concerned with the action, rather with the result and it was burned on the tenth of Av. This is why Rabbi Yochanan said that if he were living in those days, he would have ordained the tenth of Av as the fast day. (Margaliyos HaShas)

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Daf Yomi - Taanis 29 - Why Apples

Why Apples by Reb Jay

Why do we eat an apple on Rosh Hashana? Sure an apple is sweet, but so are grapes. What is special about the apple?

When Yakov came in to receive the brocha from Yitzchok, Yitzchok smelled the scent of Yakov's clothing, and said, "see the smell of my son is like the smell of a field" (Toldos 27:27). Rashi quotes the Gemara in Ta'anis (29b) that says that Yaakov smelled like an apple orchard. The Shelah writes that this is why we use on apple on Rosh Hashana.

What is the significance of a Tzadik (Yaakov Aveinu) smelling like an apple orchard? What is the reasoning behind the Shelah's comment? The Gemara in Shabbos (88a) asks what is the meaning of the posuk in Shir Hashirim (2:3): "Like an apple tree among the trees of the forest"? The Gemara answers that this refers to the Jewish people, that just as an apple tree is unique in that its fruit comes before its leaves (unlike other trees whose leaves come before its fruit), so too the Jewish people, who said "we will do and we will listen" (na'aseh v'nishma) are unique-- unlike other nations who want to know what they are accepting before they accept it.

Tosfos questions the Gemara and states that this posuk in Shir Hashirim is not referring to the Jewish people, but to Hashem ? Tosfos does not offer an answer (but suggests a different posuk in Shir Hashirim).

However, the Nefesh Hachaim gives a beautiful answer. Shir Hashirim is a series of dialogues between the Jewish people and the Hashem. The Nefesh Hachaim explains that if the Jewish people perceived Hashem to be similar to an apple tree, that is because the Jewish people are similar to an apple tree. The Gemara in Brochos (6a) explains that just as we wear Tefilin that expound on the oneness of Hashem (Shema Yisroel Hashem Elokeinu Hashem Echad), so does Hashem wear Tefilin that expounds on the oneness of His beloved nation (Who is like Yisroel, a unique nation in the world; Divre Hayamim 1). This shows that Hashem gave us a tremendous gift: the ability to have a reciprocal relationship with Him. That is how we have the awesome responsibility on Rosh Hashana to crown Hashem as King.

And when Hashem sings our praises and says we are special,because we had so much trust in Him that even before we knew what was in the Torah we were willing to accept it, what is the reciprocal side of this? When Hashem was willing to give us the Torah based on our acceptance, even before there was act, because He had trust in us. This illuminates the special relationship we have with Hashem, and when we eat the apple this Friday night, we must contemplate while eating the apple the uniqueness of this relationship.

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Daf Yomi - Taanis 28 - Hallel on Chanukah is a Torah Requirement

The Gemora inquires as to why the Mishna did not mention that there was no ma’amad on the first of Nissan for they recited Hallel and there was a Mussaf sacrifice and a wood offering. Rava answers that this Mishna is an indicator that the Hallel which is sung on Rosh Chodesh is not based upon a biblical ordinance and therefore the ma’amad is not suspended. This is based upon the words of Rabbi Yochanan in the name of Rabbi Shimon ben Yehotzadak who states: "Eighteen times during the year an individual may recite the whole Hallel, and they are: On the eight days of Sukkos, on the eight days of Chanukah, on the first day of Pesach and on the first day of Shavuos. While in exile, however, one may recite it twenty-one times during the year, namely: On the nine days of Sukkos, on the eight days of Chanukah, on the first two days of Pesach and on the two days of Shavuos." Rosh Chodesh is not mentioned here, indicating that it is only a custom and therefore it will not suspend the ma’amad.

Rashi states that the obligation to recite Hallel on Chanukah is similar to a Biblical obligation since it was established in accordance with the practice instituted by the prophets of reciting Hallel whenever the Jewish people are saved from a dangerous situation.

Although we generally relate to the holiday Chanukah as being of Rabbinic origin, Chasam Sofer explains that the obligation to establish a festival on the day on which a miracle occurred is, in fact, a Torah requirement. Chasam Sofer writes, “therefore observing the days of Purim and Chanukah are indeed a Torah obligation and one who fails to do so is nullifying a positive precept in the Torah.” It is a long-standing Jewish custom to hold celebratory meals during Chanukah to provide an opportunity to sing and recite praises to G-d for the miracles He performed on our behalf. Doing so, explains the Chasam Sofer, is the fulfillment of a positive Torah commandment.

This last paragraph can be found here.

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Daf Yomi - Taanis 28 - Hallel on Rosh Chodesh

The Gemora cites an incident where Rav visited Bavel and observed that the people were reciting Hallel on Rosh Chodesh. He thought about stopping them since it is only voluntary to recite Hallel on Rosh Chodesh. Once he realized that they were skipping certain segments, he said that it is apparent that they are perpetuating their fathers’ custom.

Tosfos states that from this incident, there is proof that a brocha is recited even when the full Hallel is not recited for otherwise, why would Rav have considered stopping them; they weren’t doing anything wrong. Rabbeinu Tam concludes that a brocha is recited on half-Hallel. The Rambam disagrees and maintains that a brocha is not recited on a custom.

Tosfos in Eruchin (10a) states that perhaps Hallel is not recited at all on Rosh Chodesh since it is understood from the Gemora that Hallel is only recited on a day that it is prohibited from working. Rosh Chodesh is referred to as a “Moed,” but one is permitted to work.

Tosfos concludes that half-Hallel is recited on Rosh Chodesh with a brocha beforehand even though the recitation of Hallel on Rosh Chodesh is merely a custom. Tosfos in brochos (14b) cites the opinion of the Machzor Vitri that a brocha is not recited on a custom.

The Tur (O”C 422) writes that there are several customs regarding the recitation of Hallel on Rosh Chodesh. Some rule that a private individual should not recite Hallel at all but the public should recite Hallel and make a brocha before and after. Some maintain that there is no distinction between an individual and the community and they all recite Hallel without a brocha. Rabbeinu Tam holds that everyone recites Hallel with a brocha.

Most Rishonim maintain that Hallel is recited with a brocha, however different reasons are offered as to why a brocha is recited. Rabbeinu Tam states that a brocha is recited on all customs. Tosfos Rid maintains that a brocha will not be recited on a regular custom but Hallel is different; since the primary recitation of Hallel is compulsory, Hallel on Rosh Chodesh (although it’s only customary) is recited with a brocha. Rabbeinu Manoach states that reciting Hallel on Rosh Chodesh is more than a custom; it is a takana (establishment) and therefore necessitates a brocha. Tosfos HaRosh in Sukkah explains that since Hallel is important, it is akin to reading from the Torah and a brocha should be recited.

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Daf Yomi - Taanis 27 - Studying the Mitzva can be Regarded as Fulfilling it

The Gemora states that Hashem told Avraham Avinu that whenever Klal Yisroel will read the Torah portions pertaining to the korbanos, it will be regarded as if they brought korbanos and their sins will be forgiven.

The commentators discuss if this concept applies by other mitzvos as well. Perhaps it can be said that the studying of any mitzva that cannot be performed nowadays will be regarded as if one fulfilled the mitzva.

The Chafetz Chaim cites the Gemora in Bava Metzia (114b) that the Amoraim were fluent in Seder Kodoshim in the same manner as Seder Moed, Nashim and Nezikin. This is because Kodoshim was relevant to them since the learning about the korbanos was regarded as if they actually brought a korban. Implicit in his words that for some reason this was only true regarding Seder Kodoshim and not to Seder Zeroim or Taharos which also has many halachos that do not apply outside of Eretz Yisroel and after the destruction of the Beis Hamikdosh.

The Taz in his sefer Divrei Dovid maintains that the concept applies to all mitzvos and one who studies the laws of Zeraim, it will be regarded as if he gave terumos and ma'asros to the kohanim and levi'im and it will be considered as if he gave all the presents to the poor people. This is the explanation in Yaakov's words to Esav "Im Lavan garti," which Chazal understand to mean that Yaakov kept all 613 mitzvos in Lavan's house. There were many mitzvos that he was not able to fulfill at that time; it is evident that the studying of these mitzvos were regarded as if he fulfilled them all.

The Ben Ish Cahi explains the passuk in Nitzavim: "Ki Korov eilecha hadavar meod b'ficha u'vilvov'cha la'asoso." It is possible to fulfill all the mitzvos with your mouth (by studying them) even those mitzvos that you cannot actually perform.

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Daf Yomi - Taanis 27 - Reciting the Korbanos

The Gemora states that Hashem told Avraham Avinu that whenever Klal Yisroel will read the Torah portions pertaining to the korbanos, it will be regarded as if they brought korbanos and their sins will be forgiven.

It can inferred from this Gemora that one can merely say over the verses of the korbanos even if he doesn't understand them or delve into the deeper meanings of the korbanos.

Rabbeinu Bachye cites the Gemora in Menochos (110a) that one must understand and learn the halachos of each korban in order for it to be considered as if he actually offered a korban. The Mishna Berura rules like this as well.

The Meiri states that it is the remembering of the korbanos which is instead of the offering of the korbanos. He explains that even when the korbanos were brought, the korban did not bring about the atonement; rather the forgiveness came because of the repenting that one did while he offered the korban. This explains why now, when the Beis Hamikdosh is not in existence, the mere remembrance of the korbanos can provide atonement since when a person remembers the korbanos, it propels him to do a proper repentance.

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Daf Yomi - Taanis 27 - Floods - Never Again!!

The Gemora states that Avraham Avinu asked the Ribbono shel Olam by the Bris Bein Habesarim "Perhaps Klal Yisroel will sin before You and You will do to them like You did to the Generation of the Flood?" The Ribbono shel Olam responded that He will not.

The Maharitz Chayus asks the obvious question that Hashem had made an oath previously in the times of Noach that He will never again bring a flood to the world. What was bothering Avraham Avinu? He answers that Hashem's oath was specifically regarding a flood of water, however, He can destroy the world through other means, such as through fire.

The Sifsei Chachamim (Megillah 31a) answers based on Rashi (Shmos 1:10) that Hashem's oath was explicitly regarding a flood to the entire world, however, He can bring about a flood of water to a particular country or nation.

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