HOW SHOULD WE RULE? - Yevamos 83 - Daf Yomi

The Gemora cites a Mishna which states that if one plants a tree within thirty days of Rosh Hashanah prior to a Shemitah year, the tree must be uprooted. Rabbi Yehuda maintains that a tree takes root within three days. Rabbi Yosi and Rabbi Shimon hold that a tree takes root within two weeks of its being planted.

The Rambam and other poskim all rule in accordance with Rabbi Yosi and Rabbi Shimon. The Sfas Emes questions as to why the Rambam does not rule regarding lands outside of Eretz Yisroel in accordance with Rabbi Yehuda who holds that three days is sufficient. There is a principle that we rule outside of Eretz Yisroel in accordance with the viewpoint which is most lenient in Eretz Yisroel.

The Shagas Aryeh (14) and the Noda Beyehuda (kamma Y”D 88) answer that whenever the Gemora rules explicitly like the Tanna who is stringent, the principle of ruling in Chutz La’aretz in accordance with the lenient opinion does not apply.

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Daf Yomi - Chagigah 8 - BLOWING EXTRA

The Shaagas Aryeh (103) rules: It is permitted for one to blow shofar for no apparent reason on Rosh Hashanah.

The Meishiv Davar (1:36) disagrees and states that there is a Rabbinic decree against blowing a shofar on Yom Tov; the positive commandment of blowing the shofar overrides the Rabbinic injunction. Once a person has fulfilled the mitzva, there is no reason to blow anymore and it would be prohibited for him to sound the shofar.

However, he proves from our Gemora, that as long as has not had a lapse in concentration regarding the mitzva and he still intends to perform the mitzva, he may do so.

Our Gemora states: One who designated ten animals for his shalmei chagigah, he is permitted to offer them all as korbanos and they override the prohibition against bringing vow offerings on Yom Tov. The Yerushalmi states that it is allowed even if he originally designated one animal and afterwards decided to bring another one; as long as his intention is for the shalmei chagigah, it is permitted.

Therefore, he concludes, that one may blow the shofar on Rosh Hashanah as many times as he wants, provided that his intention is for the fulfillment of the mitzva.

It is said over that the Maharil Diskin used to listen to thousands of shofar blasts on Rosh Hashanah; for he wanted to be certain that he had fulfilled the mitzva properly. He was extremely particular that the shofar blast should be of one continuous tone.

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Daf Yomi - Yoma 80 - Yom Kippur's Eating is Different

The Gemora states that in order to be liable for eating on Yom Kippur, one must eat food the size of a date. This must be eaten in the time it takes to eat a פרס - half a loaf.

By all other prohibitions in the Torah, there is a halacha that one must eat it in the normal manner in order to be liable. The Shagas Aryeh rules that if one eats raw meat on Yom Kippur, he would have violated the Torah's prohibition. This is because the Torah does not state by Yom Kippur "Don't eat," rather the Torah states "you should be afflicted." It therefore does not have the standard guidelines of eating.

The Ksav Sofer rules, based on this, that if one ate before Yom Kippur an amount less than a date and on Yom Kippur ate more which accumalatively equals a date and he is satiated, he will be liable for eating on Yom Kippur. This again can only be understood by saying that we must distinguish between the 'eating' on Yom Kippur and elsewhere. This person did not eat the full amount on Yom Kippur and yet has violated the trangression. On Yom Kippur, the prohibition is not to eat in a manner that will lead to satisfaction. The Achiezer discusses if one would be allowed to have food inserted through intravenous. The reason to say that it is not permitted is because the Torah is not particular on the action of eating, rather the satiation that comes from it.

This could be the explanation in our Gemora. Even though one who eats food in the amount of a date in a longer span that it would take to eat a half a loaf is considered eating, however he is not satiated through this and hence not liable.

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