Daf Yomi - Megillah 7 - Highlights

Rav Shmuel bar Yehuda said: Esther appealed to the sages: "Establish me for the later generations (her intent was that Purim should be created and the Megillah should be read)." They replied: "You want to excite the envy of other nations against us (that we are happy when our enemies fall)." She rejoined: "My history is already written in the chronicle of the kings of Media and Persia." (7a)

Rav, Rav Canina, Rabbi Yochanan and Rabbi Chaviva taught: Esther appealed to the sages: "Write about me for later generations." They replied: It is written [Tehillim 22:20]: "Have I not written for you three times?" This means that only three times shall the war against Amalek be mentioned in Scriptures and not four times. Finally, they found a verse in the Torah [Shmos 17:14]: "Write this for a memorial in a book"; and they interpreted the verses as follows: "Write this" is referring to what is written in the Torah; "for a memorial" is referring to what is written in Shmuel; "in the book" is referring to what is written in the Megillah. (7a)

[A brief introduction: To ensure that people would not touch a Sefer Torah with bare hands, the Chachamim decreed that one who touches a sefer with bare hands, his hands are rendered tamei. If subsequently, he would touch Terumah, the Terumah would become tamei.]

Rav Yehuda said in the name of Shmuel: A Megillah does not render one’s hand tamei because it is not regarded as being one of the Holy Scriptures. The Gemora asks: doesn’t Shmuel himself hold that the Megillah was composed through the Divine spirit? The Gemora answers: It was only composed through the Divine spirit to be read but it was not intended to be written.

The Gemora asks on Shmuel from a Mishna proving that the Megillah will render one’s hands tamei. The Mishna states: Rabbi Meir maintains that Ecclesiastes (Koheles) does not render one’s hands tamei and there is an argument regarding Song of Songs (Shir Hashirim). Rabbi Yosi holds that Shir Hashirim will render one’s hands tamei and the argument is regarding Koheles. Rabbi Shimon says: Koheles is from the lenient rulings of Beis Shamai (it does not render one’s hands tamei) but from the strict rulings of Beis Hillel (it does render one’s hands tamei); Rus, Shir Hashirim and Esther will render one’s hands tamei.

It emerges that the Megillah will render one’s hands tamei, which is contrary to Shmuel’s opinion. The Gemora answers that Shmuel follows the opinion of Rabbi Yehoshua who maintains that Esther is not included in the Holy Scriptures and thereby will not render one’s hands tamei.

The Gemora cites a braisa: Rabbi Shimon ben Menasya rules that Koheles does not render one’s hands tamei because it was not written with Divine spirit and it is merely the wisdom of Shlomo Hamelech. The Chachamim disagreed with him because Shlomo spoke three thousand proverbs and nevertheless Koheles was the only one written. This indicates that Koheles was written with Divine spirit and therefore it will render one’s hands tamei. (7a)

The Gemora cites a braisa which proves from verses in the Megillah that Esther was written with Divine Spirit. Rabbi Eliezer said: Esther was composed through the Divine spirit, as it is written [Esther 6:6]: "And Haman said in his heart"; and if it was not composed with the Divine spirit, how could we know what he said in his heart? Rabbi Akiva said: Esther was composed through the Divine spirit, because it is written [ibid.2:15]: "And Esther found favor in the eyes of all those that saw her" and if it was not composed with the Divine spirit, how could we know that she found favor in everyone’s eyes. Rabbi Meir said: Esther was composed through the Divine spirit, as it is written [ibid. 2:22]: "And the incident became known to Mordecai" and if it was not composed with the Divine spirit, how could Mordechai have known about the secret plot to kill Achashverosh. Rabbi Yosi ben Durmaskis said: Esther was composed through the Divine spirit, because it is written [ibid. 9:10]: ''They did not stretch forth their hands on the booty" and if it was not composed with the Divine spirit, how could it be known what was done in all one hundred and twenty-seven provinces. Shmuel said: If I had been there, I would have cited a superior proof: It is written [ibid. 9:27]: "The Jews confirmed it as a duty, and took it upon themselves." This means that they confirmed in Heaven what they accepted upon themselves below. If it was not composed with the Divine spirit, how could the happenings of the Heavenly court be known to us.

Rava said: To all the above sayings I have objections, except to Samuel, to whom it cannot be objected. Regarding that which Rabbi Eliezer said; that was common sense. Haman knew there was not a man in the king's court that was so respected as he himself, and it is self-evident that he believed that he was the intended beneficiary of the king’s honor. Regarding that which Rabbi Akiva said; perhaps it was as Rabbi Elozar explains below, that every nation thought Esther was of its race and thereby liked by everyone that saw her. Regarding that which Rabbi Akiva said; perhaps it was as Rabbi Chiya bar Abba will explain below, that Mordecai understood the language of Tarsi because he was a member of the Sanhedrin and understood seventy different languages. Regarding that which Rabbi Yosi ben Durmaskis said; perhaps messengers were sent to Mordechai and Esther that the booty wasn’t taken. Regarding that which Shmuel said; there is no objection. Ravina said: This is as people say, it is better to have one sharp pepper than a full basket of melons. (7a)

The Mishna had stated that there is a halacha to give gifts to the poor on Purim. Rav Yosef cited a braisa: One must send two portions to one man (to fulfill the mitzva of mishloach manos) and he must give two gifts to two poor people (to fulfill the mitzva of matanos l’evyonim, he must give one gift to each of two people).

Rabbi Yehuda Nesiah sent to Rabbi Oshaya a thigh of a third-born calf and a pitcher of wine. Rabbi Oshaya sent to him the following message: "The Master has confirmed both duties to send portions one to another; and to give gifts to the needy."

Rabbah sent to Mari bar Mar through Abaye a basket of dates and a goblet filled with flour of roasted wheat. Abaye said to him: Now Mari will say: When a countryman becomes a king, he is still unable to remove the basket from his shoulder. It is the same with you: You are the Head of Pumbedisa and you are sending commonplace articles. Mari bar Mar returned to Rabbah through Abaye a basket of ginger and a goblet full of long pepper. Abaye said: Now the Master will say: I had sent him sweet foods and he has sent to me pungent things.

Abaye said: When I left the house of my Master, I was satisfied. When I arrived there, they furnished the table with sixty diverse cooked dishes and I ate one piece from each dish. The last dish served was called pot roast and it was so good that I wanted to eat up the dish with it. And this is what people say: "The poor does not know even when he is hungry." Alternatively, people say: "There is always room in the stomach for sweet things." (7a – 7b)

Rabbah said: A man is obliged to intoxicate himself with wine on Purim, until he cannot distinguish between cursed is Haman and blessed is Mordechai.

Rabbah and Rabbi Zeira ate the Purim meal together. They became intoxicated. Rabbah got up and slaughtered Rabbi Zeira. On the following day, Rabbah pleaded for mercy and he revived Rabbi Zeira. On the next year, Rabbah invited Rabbi Zeira to eat with him. Rabbi Zeira replied: A miracle does not occur at all times.

Rava said: If one has eaten the Purim meal in the night, he has not fulfilled his duty, because it is written, "days of entertainment and joy."

Rav Ashi was sitting in the presence of Rav Kahana on Purim. It became dark, and the Rabbis had not yet come to the Beis Medrash to study. Rav Ashi asked Rav Kahana: Why haven’t the Rabbis come yet? Rav Kahana answered him: Perhaps they are engaged with the Purim meal? Rav Ashi asked him: Could they not have had the Purim meal in the evening? Rav Kahana answered him: Has the Master not heard what Rava said, that if one has eaten the Purim meal in the night, he has not fulfilled his duty. Rav Ashi asked him: Did Rava indeed say so? Rav Kahana replied: Yes. Rav Ashi learned this from him forty times, and afterward it was as if he had put it into his pocket (he memorized it). (7b)

The Mishna states: There is no difference between a Festival and Shabbos except in regards to food preparation.

The Gemora infers from the Mishna that regarding the preliminaries needed for food preparation; Shabbos and Yom Tov will be the same (on both days, it will be forbidden). This would not be in accordance with the viewpoint of Rabbi Yehuda who maintains that one can perform the preliminaries needed for food preparation on Yom Tov. (7b)

The Mishna states: There is no difference between Shabbos and Yom Kippur except that an intentional sin committed on Shabbos is punishable by the hands of man, and the punishment for one's intentional sin on Yom Kippur is with kares (premature death).

The Gemora infers from the Mishna that regarding monetary payment; Shabbos and Yom Kippur are the same. (If one violates Shabbos and at the same time commits an act in which there would be a monetary obligation, he would be exempt from paying. This is based on the principle that a person incurs the greater punishment from the two.)

The Gemora cites a braisa: Rabbi Nechunya ben Hakanah maintains that just as one who violates Shabbos and at the same time commits an act in which there would be a monetary obligation, he is exempt from paying because he receives the death penalty (by a human court), so too one who violates Yom Kippur and at the same time commits an act in which there would be a monetary obligation, he would be exempt from paying because he receives the death penalty (kares). (7b)

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Daf Yomi - Megillah 6 - Food for Thought

1. The Gemora states that Zevulun complained about their portion and Hashem answered them that they should be appeased because of the chilazon that is in their portion. Rashi in Devarim [33:19] says that it can be found in Yisachar and Zevulun's portion.
(Maharsha, Igros Moshe (Y"D 4:37:1)

2. The Gemora states regarding Teveria that it is referred to as Rakas because even the sinners amongst them are full of mitzvos like a pomegranate has seeds. Why is this unique to Teveria? It states this regarding all of Klal Yisroel in Sanhedrin 37a? What was unique about Teveria more than any other city in Eretz Yisroel?
(Turei Even, Pesach Einayim, Mitzapeh Eisan)

3.If a person has yahrtzeit in Adar,in which Adar does he conduct the yahrtzeit? (Maharil, Terumos Hadeshen, Shulchan Aruch 668, Chasam Sofer 163)

4. Rabbi Yitzchak said: If someone tells you, "I labored (studying Torah) but I did not succeed," don't believe him. If he tells you "I haven't labored, yet I did succeed," don't believe him. If, however, he tells you "I have labored and did succeed," you may believe him. What is the meaning of "believe him" or "don't believe him"?

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Daf Yomi - Megillah 6 - Mountains vs. Plains

The Gemora elaborates on Zevulun’s complaint. Zevulun said before Hashem: You gave to me mountains and hills while You gave to my brothers fields and vineyards. You gave to me lakes and rivers while You gave to my brothers land. Hashem responded: All your brothers will need to rely on you for the chilazon (a creature that comes up from the water and the blue dye for tzitzis is created from its blood). Zevulun asked Hashem: Who will notify me if anyone attempts to steal the chilazon from me? Hashem answered him that the dye produced from a stolen chilazon will be ruined.

It is evident from Zevulun’s complaint that fields and vineyards are superior to mountains and hills.

My Rosh Yeshiva, Harav Avrohom Chaim Levin asked on this Gemora from a Rashi in Chumash. The possuk in Parshas Ekev [11:11] states: But the land to which you cross over there to take possession of it is a land of mountains and valleys. Rashi explains that mountains are superior to the plains for on a plain, one can plant in a beis kor a kor’s worth of seeds; but on a mountain, one can plant five kors; four on the four slopes and one on the top.

It emerges from this Rashi that it is agriculturally advantageous to have mountains over plains. This is seemingly inconsistent with our Gemora which states that fields are superior to mountains.

I searched but did not find anyone ask this question.

My brother, Reb Binyomin, showed me a Yalkut Shimoni that has a different version regarding Zevulun’s complaint. He asked Hashem why his brothers received fields and vineyards and he only received the chilazon. According to this version, Zevulun never said that fields are superior to mountains.

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Daf Yomi - Megillah 6 - FINDING TORAH

Rabbi Yitzchak said: If someone tells you, "I labored (studying Torah) but I did not succeed," don't believe him. If he tells you "I haven't labored, yet I did succeed," don't believe him. If, however, he tells you "I have labored and did succeed," you may believe him. The Gemora qualifies this teaching to be referring only to the study of Torah, but regarding business; his fortune depends on Hashem’s assistance. The Gemora qualifies further: If a person labors to understand Torah, he will succeed but regarding retaining that which he learned; that would require Hashem’s assistance.

Reb Isser Zalman Meltzer, in his introduction to Sefer Kinyan, cites a question from the Beis Halevi. He asks: Why does the Gemora use the word metziah (lost article) when it is discussing laboring and toiling? A person finds something when he is not searching for it (Sanhedrin 97a). He answers that this is the novelty in the studying of Torah. One can shvitz (sweat) over a difficult question and consider several different approaches to answer the question and ultimately, he must abandon all of them because there will be flaws in each answer. Unexpectedly, he will think of the correct answer, one, that had no connection to any of the thoughts that he was pondering. This is a true metziah (find).

The Chidushei HaRim adds that any understanding in Torah is a gift from Heaven. Torah measures longer than the land and broader than the sea. Hashem gives this gift of understanding only to someone who labors for it.

The Gaon in Mishlei says that one who toils in Torah will merit that he will remember the Torah that he learned with the angel inside his mother’s womb. This is the lost articles that a person is finding after he labors to understand Torah.

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Daf Yomi - Megillah 6 - Highlights

The Gemora mentioned earlier that Chizkiyah was uncertain if Teveria was surrounded by a wall in the times of Yehoshua or not and therefore he read the Megillah on the fourteenth and the fifteenth. The Gemora asks: It is written in Yehoshua [19:35] And the fortress cities are: Tzidim, Tzeir, Chamas, Rakas and Kineres. It has been established that Rakas is Teveria. Since Teveria (Rakas) is referred to as a fortress city, it obviously was surrounded by a wall; why was Chizkiyah uncertain? The Gemora answers: There was a body of water on one side of Teveria and he was unsure if this constitutes a wall.

The Gemora elaborates on why he was uncertain. What is the defining distinction between a walled city and an unwalled city? If the distinction is based on the fact that an unwalled city is exposed, Teveria is also exposed and the Megillah should be read on the fourteenth. If the distinction is based on the fact that an unwalled city is not defended, Teveria is defended (the body of water functioned as a defending barrier) and the Megillah should be read on the fifteenth. (5b)

Rabbi Yochanan said that when he was a child, he said something and subsequently asked the elders and it was found that he was indeed correct. Rabbi Yochanan said: The city mentioned in the Torah called Chamas is in fact Teveria. It is called Chamas because of the hot springs that are located in Teveria. The city mentioned in the Torah called Rakas is in fact Tzipori. It is called Rakas because it is situated on the top of a mountain, as the banks of a river are more elevated than the river. The city mentioned in the Torah called Kineres is in fact Genosar. It is called Kineres because the fruit of this city are as sweet as the sound of a harp.

Rava asks: Can anyone state that Rakas is not Teveria? It is well known that if a great man dies here in Bavel, they eulogize him in Teveria as follows: The man was great in Sheshach (Bavel, based on At-Bash) and his name has reached Rakas. Evidently, Rakas is Teveria.

Rava learns differently. Chamas is Chamei-Grar, Rakas is Teveria and Kineres is Genosar. Teveria is referred to as Rakas because even the sinners that reside there are full of religious merits just as a pomegranate is full of seeds.

Rabbi Yirmiyah states that its actual name is Rakas. It is referred to as Teveria because it is located in the center (navel) of Eretz Yisroel. Rabbah states that its actual name is Rakas. It is referred to as Teveria because of its nice appearance.

Zeira said that Kitron is Tzipori. It is referred to as Tzipori because it is located on the top of a mountain like a bird. The Gemora asks: Is Kitron Tzipori? This cannot be because Kitron was part of the land appropriated to the tribe of Zevulun and Zevulun complained about his portion of land.

The Gemora interrupts the proof and elaborates on Zevulun’s complaint. Zevulun said before Hashem: You gave to me mountains and hills while You gave to my brothers fields and vineyards. You gave to me lakes and rivers while You gave to my brothers land. Hashem responded: All your brothers will need to rely on you for the chilazon (a creature that comes up from the water and the blue dye for tzitzis is created from its blood). Zevulun asked Hashem: Who will notify me if anyone attempts to steal the chilazon from me? Hashem answered him that the dye produced from a stolen chilazon will be ruined.

The Gemora returns to its proof that Kitron is not Tzipori. The Gemora says: If Kitron would be Tzipori, Zevulun would have no reason to complain. Tzipori is certainly a better quality land than most others. Perhaps you will say that Tzipori is not a land that flows with milk and honey; this is false. Rish Lakish stated that he saw the milk and honey of Tzipori and it measured sixteen mil squared. Perhaps you will say that the milk and honey found in Tzipori pales in comparison with the rest of Eretz Yisroel; this is also false. Rabbi Yochanan stated that he saw the milk and honey that came from the entire Eretz Yisroel and it measured twenty-two parsah long and six parsah wide. This shows that Tzipori comprised a major part of the entire land that flowed with milk and honey.

The Gemora concludes that Kitori is in fact Tzipori and nevertheless, Zevulun complained because he favored fields and vineyards and there were none in his portion. (5b – 6a)

Rabbi Avahu says: The verse in Tzephaniah [2:4] states: Ekron shall be uprooted. This is understood to be the referring to the city of Caesaria, a city in Edom. Caesaria was a regular source of aggravation towards the Jewish people until the Chashmanoim came and defeated it.

Rabbi Yitzchak expounds on a different verse in Tzephaniah that teaches us regarding Yerushalayim and Caesaria. If someone tells you that both are destroyed, or both are settled, do not believe him. That Caesaria is destroyed and Yerushalayim is settled, or Yerushalayim is destroyed and Caesaria is settled, believe him. (Rabbi Winston says: From this statement, it seems that the two cities, Caesaria belonging to the Romans, and Yerushalayim belonging to the Jewish people, are polar extremes, radically different. Apparently, the world as it was created does not support the coexistence of such two contrary realities.) (6a)

The Gemora cites other teachings from Rabbi Yitzchak. Rabbi Yitzchak explained the verse in Tehillim [140:9]: Grant not, Hashem, the desires of the wicked one, do not remove his nose-ring that they should be exalted, selah. Yaakov Avinu said before Hashem: do not grant Esav the wicked the longing of his heart and do not allow Germamia of Edom to go forth for if they would go out, they would destroy the entire world.

Rabbi Yitzchak said: If someone tells you, "I labored (studying Torah) but I did not succeed," don't believe him. If he tells you "I haven't labored, yet I did succeed," don't believe him. If, however, he tells you "I have labored and did succeed," you may believe him. The Gemora qualifies this teaching to be referring only to the study of Torah, but regarding business; his fortune depends on Hashem’s assistance. The Gemora qualifies further: If a person labors to understand Torah, he will succeed but regarding retaining that which he learned; that would require Hashem’s assistance. (6a - 6b)

Rabbi Yitzchak said: If you have seen a wicked man who enjoys good fortune, do not provoke him – and furthermore, his ways will be successful. Not only this, but he will always win in a lawsuit. Furthermore, he will see vengeance on his enemies. The Gemora asks: Didn’t Rabbi Yochanan say in the name of Rabbi Shimon ben Yochai that one has permission to provoke the wicked in this world? The Gemora answers that Rabbi Yitzchak is referring to one’s own interests but regarding heavenly matters, one can defend the Torah and the mitzvos. Alternatively, we can answer that it depends if the person antagonizing the wicked is entirely righteous or not. A third explanation is offered that Rabbi Yitzchak is referring to a wicked person who is enjoying success but otherwise, one may contend with the wicked. (6b)

Ula said: Italia of Yavan is the great Roman city. It measured three hundred parsah squared three hundred and sixty-five market places. The smallest of the markets is for the chicken sellers, which measured sixteen mil squared. The king eats in one of them each and every day. Every person that was born there or presently resides there receives a stipend from the king’s palace. There were three thousand bathhouses in the city and five hundred windows positioned higher than the walls in order to prevent the smoke from blackening the walls (as a symbol of the city’s magnitude). One side faces the sea, one side faces mountains and hills, one side is an iron barrier, and one side is rocks and a swamp. (6b)

The Mishna states: If they read the Megillah in the first Adar and the year was intercalated, they are required to read the Megillah again in the second Adar. There is no difference between the first Adar and the second Adar except regarding the reading of the Megillah and the gifts to the poor.

The Gemora states that we can infer from our Mishna that there is no difference between the first Adar and the second Adar in respect to the four special portions of the Torah that must be read. They can be read in either month.

This is seemingly inconsistent with all three Tannaim recorded in the following braisa. The braisa states: If they read the Megillah in the first Adar and the year was intercalated, they are required to read the Megillah again in the second Adar because all the mitzvos that are obligatory in the second Adar apply also in the first Adar except for the reading of the Megillah. Rabbi Eliezer bar Rabbi Yosi said: They are not required to read it in the second Adar because all the mitzvos that are obligatory in the second apply also in the first. Rabbi Shimon ben Gamliel in the name of Rabbi Yosi said: It must be read also in the second Adar because all the mitzvos that are obligatory in the second Adar apply also in the first Adar All three Tannaim agree that they are forbidden to eulogize or fast in the first Adar and the second Adar.

The Gemora asks: Isn’t Rabbi Shimon ben Gamliel and the Tanna Kamma saying the same thing? Rav Papa answers: There is a dispute between them regarding the four special portions of the Torah. The Tanna Kamma maintains that it is preferable to read the four portions in the second Adar and if they are read in the first, it is nonetheless valid. Rabbi Shimon ben Gamliel holds that the four portions must be read in the second Adar.

The Gemora proves that our Mishna is not in accordance with any of the Tannaim mentioned in the braisa. The Tanna of our Mishna is not in accordance with the Tanna Kamma because of the gifts to the poor, which according to the Tanna Kamma may be given in the first Adar also. The Tanna of our Mishna is not in accordance with Rabbi Eliezer, who maintains that we are not required to read the Megillah at all in the second Adar. The Tanna of our Mishna is not in accordance with Rabbi Shimon ben Gamliel for he holds that the four portions must be read in the second Adar.

The Gemora answers that the Tanna of our Mishna is the Tanna Kamma in the braisa and when the braisa states that the Megillah must be read in the second Adar; the gifts to the poor are included in this ruling.

Alternatively, we can say that the Tanna of our Mishna is Rabbi Shimon ben Gamliel, but the Mishna does not discuss the laws regarding the special Torah readings and we can say that the mitzva of reading these portions only apply in the second Adar.

The Gemora cites the Scriptural sources for each of the Tannaim and discusses why each one does not agree with the other. (6b – 7a)

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Daf Yomi - Megillah 5 - Asarah b'Teves on Shabbos

The Mishna states that if Tisha b’Av would fall out on Shabbos, the fast would be postponed until Sunday. Rashi says that the same halacha would apply if the Seventeenth of Tammuz or the Tenth of Teves would fall out on Shabbos; its observance would be postponed until Sunday. The Mishna made special mention of Tisha b’Av since it was the only fast that was compulsory in those times.

The Avudraham writes that all of the fasts could fall out on Shabbos and when that happens, they will be postponed; however, the Tenth of Teves can never occur on Shabbos. It could fall out on Friday and we would fast on Friday. The Avudraham concludes that if the Tenth of Teves would fall out on Shabbos, we would observe the fast on Shabbos and it could not be postponed. This is based on a verse in Yechezkel which states: b’etzem hayom hazeh etc. - on this very day, and since the prophet specifies the precise day in this manner, we cannot postpone the fast.

Rashi clearly does not subscribe to this viewpoint. In his explanation of the Mishna, Rashi states that Tisha b’Av, the Seventeenth of Tammuz and the Tenth of Teves would all be postponed to Sunday if they would fall out on Shabbos.

The sefer Iturei Megillah explains the Avudraham. The reason that we do not observe a fast on Shabbos is because there is the option of fasting the following day as a replacement for the fast on Shabbos. The Avudraham maintains that there is no such possibility by the Tenth of Teves (similar to Yom Kippur) and the fast must be observed on that day. This explanation is said in the name of Reb Chaim Brisker as well.

The Chasam Sofer offers a different explanation. He states that one does not fast on Shabbos for a calamity that has happened in the past. However, one who is compelled to fast on account of a succession of bad dreams would fast on Shabbos since he is fasting in order to prevent a tragedy from transpiring. A fast, such as Tisha b’Av or the Seventeenth of Tammuz are fasts which commemorate episodes of the past and if they would fall out on Shabbos, the fast would be postponed. The Chasam Sofer states that the fast on the Tenth of Teves is fundamentally different from all the other fasts. He explains that in the year that the Beis Hamikdosh was destroyed, Hashem had decreed on the Tenth of Teves beforehand that there will be a destruction. The Gemora states that any generation that does not have the Beis Hamikdosh built in is regarded as if they destroyed the Beis Hamikdosh. Every year, on the Tenth of Teves, there is a judgment from Hashem if the Beis Hamikdosh will be built this year or not. We are fasting on the Tenth of Teves not on the account of the past, but rather for the future. This fast can be observed on Shabbos.

An interesting aside: The Chasam Sofer (O”C 9) concludes a responsa by signing his name and dating it Sunday, the 11th of Teves 5578. Was the Tenth of Teves on Shabbos that year?

In the Likutei Heoros on the Chasam Sofer, he comments that the Tenth of Teves cannot fall out on Shabbos and in the year 5578 it happened to be a Friday, so there seemingly is a printers mistake and it should say Sunday, the twelfth of Teves.

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Daf Yomi - Megillah 4 - THE OBLIGATION OF WOMEN TO READ THE MEGILLAH

Rabbi Yehoshua ben Levi ruled: It is obligatory for women to hear the reading of the Megilla, because they benefited also by the same miracle (Haman’s decree to kill all the Jewish people included the women).

The Rishonim dispute whether a woman can read the Megillah and discharge the obligation for a man. Rashi (Eruchin 3a) maintains that she could and Tosfos cites a Behag that she cannot. There are those that explain the Behag that he holds that a woman is only obligated to hear the Megillah but not to read it. Rashi’s viewpoint is easily understood by the fact that the Gemora explicitly states that women are obligated in the reading of the Megillah. The Beis Yosef (O”C 689) writes that according to the Behag, the correct version in the Gemora is that women are obligated to hear the Megillah.

Mishna Berura (689:13) writes that the reason a woman cannot read the Megillah on behalf of a man is because it is similar to Kerias HaTorah, where a woman is disqualified because of public dignity.

The Eshkol offers a different explanation and states that a woman cannot read the Megillah for a man because of the prohibition of “kol b’isha ervoh.”

The Imrei Baruch explains the viewpoint of the Behag why women will only be obligated to hear the Megillah and not to read it. The Gemora below (14a) states that the prophets offered a kal vachomer argument in creating an obligation to read the Megillah. If the Jews, who were liberated from slavery in Mitzrayim and brought to freedom, sang praises to Hashem when they saw the Egyptians drowning; certainly we should commemorate our deliverance from death to life. That is why we read the Megillah publicly, where we are thanking Hashem for saving us from Haman’s decree. There is a distinction, however, between the way the men sang praise and the way the women sang. Moshe recited each phrase and all the male Jews repeated after him. The women did not sing; Miriam said each phrase and they responded with musical instruments, not with singing. According to this, we can say that the same distinction should apply by Megillah. The men, who sang songs of praise by the sea, have an obligation to read the Megillah; the women who only heard the songs of praise have an obligation to hear the Megillah, but not to read it.

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Daf Yomi - Megillah 4 - Highlights

Rabbi Yehoshua ben Levi said: Lod, Ono and Gei Hecharashim were cities that have been surrounded by walls from the time of Yehoshua. Rabbi Elozar explains that these cities were surrounded by walls in the times of Yehoshua. They were subsequently destroyed during the Pilegesh b’Givah incident. Elpeal rebuilt them. They again fell and Asa came and rebuilt them. (4a)

Rabbi Yehoshua ben Levi ruled: It is obligatory for women to hear the reading of the Megillah, because they benefited also by the same miracle (Haman’s decree to kill all the Jewish people included the women). (4a)

Rabbi Yehoshua ben Levi ruled: If Purim falls on a Shabbos and thereby the Megillah is read earlier, there is nevertheless an obligation to publicly lecture about Purim. The Gemora asks: Isn’t this true regarding all the festivals? Wasn’t it taught in a braisa that Moshe ordained that we should publicly lecture on the duties of each day? We must lecture on the halachos of Pesach on Pesach, the halachos of Shavuos on Shavuos and the halachos of Sukkos on Sukkos. The Gemora answers that it was necessary to teach this halacha regarding Purim since one might have thought that on Shabbos, the public lectures pertaining to Purim should be prohibited on the account of Rabbah’s decree (Rabbah decreed that the Megillah should not be read on Shabbos since one might carry it four amos in a public domain). Rabbi Yehoshua ben Levi teaches us that such a precautionary measure is not taken regarding the public lecture. (4a)

Rabbi Yehoshua ben Levi cites a Scriptural verse demonstrating that one is obligated to read the Megillah on the night of Purim and repeat it on the day of Purim. (4a)

The Mishna had stated that the Megillah is read on the fourteenth of Adar but the villagers may advance to the day of the gathering. Rabbi Chanina said: The sages were lenient for the inhabitants of villages to read on the days of gathering, so that they will be available on the fourteenth to supply water and food for their brothers who live in the large towns.

The Gemora states that it emerges according to Rabbi Chanina; this leniency was enacted for the benefit of the people residing in the large towns. If so, the Gemora asks, why does our Mishna state that if the fourteenth of Adar falls on a Monday, villages and large towns read on that day; according to Rabbi Chanina, the villagers should advance their reading to the Thursday before? The Gemora answers that the Thursday before would be the tenth of Adar and that is not a possible date to read the Megillah.

The Gemora asks on Rabbi Chanina from a different case in our Mishna. The Mishna rules that if the fourteenth of Adar falls on a Thursday, villages and large towns read on that day; according to Rabbi Chanina, the villagers should advance their reading to the Monday before? The Gemora answers that the sages did not move the reading of the Megillah from one day of gathering to another.

The Gemora asks on Rabbi Chanina from a Mishna below (5a). Rabbi Yehuda states 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. If the reason for the leniency was for the benefit of the townspeople, why would the fact that the villagers don’t enter the towns prevent us from helping the townspeople?

This is a successful challenge to our initial understanding of Rabbi Chanina. The Gemora clarifies Rabbi Chanina’s viewpoint: The sages were lenient for the inhabitants of villages to read on the days of gathering because they supply water and food for their brothers who live in the large towns and this way, they would not be compelled to make another trip into the city on the fourteenth. (4a – 4b)

The Mishna had stated that if the fourteenth of Adar 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. The Gemora states that the Mishna can be following the opinion of Rebbe or the opinion of Rabbi Yosi.

The Gemora cites a braisa: If the fourteenth of Adar falls on a Friday, villages and the large towns advance to the day of gathering, and those surrounded by a wall read on that day. Rebbe maintains that the large towns are not moved from their regular spot and they read on Friday, the fourteenth.

They both derive their opinions from the verse [Esther 9:27]: in each and every year. The Tanna Kamma maintains that just as every year large towns precede walled cities in the reading of the Megillah, so too in this case, the large towns must precede the walled cities and since the walled cities must read on Friday, the fourteenth, the large towns advance to Thursday. Rebbe learns from the same verse that just as every year the large towns do not move from their regular spot, so too in this case, the large towns read on Friday.

The Gemora cites a different braisa: If the fourteenth of Adar falls on a Friday, cities that are surrounded by a wall and villages advance to the day of gathering, and the large towns read on that day. Rabbi Yosi maintains that the walled cities can never precede the large towns and therefore the large towns and those surrounded by a wall read on Friday, the fourteenth.

They both derive their opinions from the verse [Esther 9:27]: in each and every year. The Tanna Kamma maintains that just as every year large towns and cities surrounded by a wall read on two different days, so too in this case, the large towns read on that day and the walled cities advance to the day of gathering. Rabbi Yosi learns from the same verse that just as every year the walled cities do not precede the large towns, so too in this case, the walled cities cannot precede the large towns and they both read on Friday.

It emerges that the Tanna of our Mishna can follow either Rebbe’s opinion or that of Rabbi Yosi.

The Gemora presents a contradiction regarding Rebbe’s viewpoint. In the braisa cited above, Rebbe maintained that the unwalled cities do not move to the day of gathering; yet Rebbe is quoted in a different braisa regarding a case where the fourteenth of Adar falls on Shabbos. The Tanna Kamma holds that the villages advance and read on the day of gathering, the large towns advance and read on Friday and the walled cities read on Sunday, the fifteenth. Rebbe maintains that once the large towns move from their regular spot, they move to the day of gathering.

The Gemora answers that the only reason the large towns are moved to the day of the gathering is because they are not reading on their regular day anyway; in such a case we move them to the day of the gathering. In the former case, where the fourteenth falls out on Friday, there is no reason to advance the large towns to the day of the gathering. (4b)

All the Tannaim agree that the Megillah must not be read on Shabbos. Rabbah explains: Since everyone is obligated to read the Megillah, but not all are able to read it; the Rabbis issued a decree not to read the Megillah on Shabbos as a precautionary measure, lest one take the Megillah in his hand and go with it to an expert to learn to read it, and at the same time he will carry four amos in a public domain. This is the same reason why we do not blow the shofar on Rosh Hashanah when it falls on Shabbos, and we do not shake the lulav on Sukkos when it falls on Shabbos.

Rabbi Yosi offered another reason: It is because the poor anxiously wait for the day when the Megillah is read to receive gifts which are usually allocated when the Megillah is read. Since the money cannot be distributed to the poor on Shabbos, they moved the reading of the Megillah to a different day. (4b)

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Daf Yomi - Megillah 3 - WILL MEGILLAH READING BE CONSIDERED LEARNING?

The Gemora learns that one must cease from learning Torah in order to go and hear the Megillah.

The Beis Efraim asked the son of the Noda B’Yehuda as to why this would be considered bitul Torah. Isn’t the reading of the Megillah also considered learning? The Beis Efraim maintains that one who reads the Megillah or listens to it will not be fulfilling a mitzva of studying Torah. The Avnei Neizer (O”C 517) disagrees with him vehemently to such an extent that he writes: “I do not believe that those words came out of the mouth from such a righteous person as the Beis Efraim.”

Reb Chaim Voloziner talks at great length that there is a concept of neglecting to study Torah in depth and not only time. According to this, the Gemora can be explained to mean that even though reading the Megillah is considered learning, nonetheless it would be regarded as bitul Torah since he is not delving into the depths of Torah; if not for the special halacha that one is obligated to close the Gemora and hear the Megillah.

The Beis Efraim himself speculates that perhaps one cannot fulfill the Mitzva of learning Torah through the reading of the Megillah because it is part of Tefillah. This is based on the viewpoint of the Beis Yosef, who rules regarding one who had forgotten to recite birchas hatorah in the morning. The blessing of Ahava Rabbah can be utilized as a birchas hatorah, providing that he learns immediately after Shemoneh Esrei. The recital of Krias Shema will not be sufficient because that is part of Tefillah. Perhaps, the same logic can be used for the reading of the Megillah.

The Chochmas Shlomo answers that according to those that rule that one needs intent in order for him to discharge his obligation; it is impossible to have in mind for two mitzvos when he is only performing one action.

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Daf Yomi - Megillah 3 - Highlights

Rabbi Yirmiyah said, and others say that it was Rabbi Chiya bar Abba who said: The final letters in the Hebrew alphabet - mem, nun, tzadi, pey, kaf; were established by the prophets. The Gemora questions this statement. Could the prophets have introduced such an original enactment? Is it not written: "These are the commandments"; from which we infer that these are the commandments, and no prophet has the right to institute new ones from that time? And furthermore, the Gemora asks, didn’t Rav Chisda state that the mem (when it is the last letter of the word) and the samech (which is round) of the Tablets were stayed in place only by a miracle? (The letters in the Tablets were engraved from one side to the other and the middle sections of these two letters were completely unattached. They remained in place only through a miracle.)Evidently, these final letters were in existence prior to the prophets. The Gemora answers that these letters did exist beforehand, but it was not known which form of the letter should be in the middle of the word and which at the end; the prophets ordained that the open form should be in the middle of a word and the closed form should be at the end of the word. The Gemora questions if the prophets had a right even to establish where each form should be placed. The Gemora answers that this information was forgotten through the passage of time and the prophets only restored them. (2b – 3a)

Rabbi Yirmiyah said, and others say that it was Rabbi Chiya bar Abba who said: The Targum [translation] of the Torah was composed by Onkelus HaGer, who learned it from Rabbi Eliezer and Rabbi Yehoshua. The Targum of the Prophets was composed by Yonasan ben Uziel, who learned it from Chaggai, Zechariah, and Malachi. At the time that the Targum of the Prophets was composed, the ground of Eretz Yisroel trembled over an area of four hundred parsah by four hundred parsah. A Heavenly voice called out, saying, “Who is this that has revealed My secrets to human beings?” Yonasan ben Uziel rose to his feet and said, “I am the one who revealed Your secrets to human beings. It is revealed and known to You that I did not act for my own glory or for the glory of my father’s house, but rather for Your glory, that disagreement should not spread in Israel.” Yonasan ben Uziel also wished to reveal the Targum of Writings. A Heavenly voice called out and said to him, “Enough!” The Gemora explains that the reason he was not granted permission to compose the Targum of Writings was because it contains the date of the arrival of Moshiach. The Gemora asks: Why at the translation of the Torah did the ground not tremble, and at the translation of the Prophets, it did tremble? The Gemora answers because regarding the Torah; no secrets were revealed; but regarding the Prophets; there are parts that are clear but some parts that were intended to remain hidden became revealed. (3a)

It is written [Daniel 10:7]: "And I, Daniel, alone saw this appearance, but the men that were with me did not see the appearance; nevertheless a great terror fell upon them, and they fled into hiding." Who were these men? Rabbi Yirmiyah said, and others say that it was Rabbi Chiya bar Abba who said: They were Chaggai, Zechariah, and Malachi. They were considered superior to him because they were prophets, and he, Daniel, was not a prophet. He was superior to them because he saw the vision and they did not. The Gemora asks: If they did not see, why did they tremble? The Gemora answers that although they literally did not see, their angel saw. Ravina states that we can learn from here that one who becomes terrified, although he himself does not see, his angel sees.

If a person becomes terrified and he doesn’t know why, the remedy is to recite Krias Shema. If he is standing in a dirty place where Krias Shema cannot be recited, he should jump four amos away from his original place. If he is not able to jump, he should say the following: The goat by the slaughterhouse is fatter than me.”(3a)

Rabbi Yosi bar Chanina states that the kohanim and levi’im must abandon their service in the Beis Hamikdosh to come hear the Megillah. A braisa is cited stating the following: The kohanim while they were engaged in the service of the Beis Hamikdosh, the levi’im from the balcony (while they were singing and playing musical instruments) and the people who were standing by the korbanos representing all of Klal Yisroel (ma’amados), all must forsake their service and go hear the Megillah.

The Gemora learns from here that one must cease from learning Torah in order to go and hear the Megillah. If the service in the Beis Hamikdosh, which is generally a stringent matter, must be suspended on the account of the reading of the Megillah; certainly the mitzva of reading the Megillah overrides Torah studying (which is usually not so strict).

The Gemora relates a conversation between Yehoshua bin Nun and an angel, proving that Torah study is regarded as being stricter than the service in the Beis Hamikdosh. Yehoshua bin Nun, during the night between two days of battle, had a vision of the Heavenly Warrior Angel. The angel was standing facing Yehoshua, his sword drawn (indicating that Yehoshua deserved to die). The angel confronted him, “Yesterday, you neglected to bring the korban tamid of the afternoon, and this evening, you have been lax regarding the studying of Torah!” Yehoshua replied, “For which one of these transgressions have you come?” The angel answered, “I have come now.” This indicated that the angel’s appearance was due to the neglect of Torah learning which was being committed now and not because of the sacrificial service.

The Gemora answers that there is a distinction between the Torah study of an individual and that of many people. Sacrificial service is superior to the learning of an individual, but the studying of Torah of all the Jewish people (like by Yehoshua) is greater than the sacrificial service. (3a – 3b)

Rava ruled that if there is a conflict between the mitzva of offering a korban and the mitzva of reading the Megillah, the latter takes precedence.

If there is a conflict between Torah study and the mitzva of reading the Megillah, the latter takes precedence.

If there is a conflict between Torah study and the burying of an unattended corpse, the latter takes precedence.

If there is a conflict between the sacrificial service and the burying of an unattended corpse, the latter takes precedence.

Rava inquires: If there is a conflict between the mitzva of reading the Megillah and burying of an unattended corpse; which takes precedence? Shall we assume that the reading of the Megillah takes precedence because it publicizes the miracle or does the burying of the unattended corpse take precedence because we are concerned on account of the human dignity factor? After he inquired, he himself decided that the burying takes precedence, as we have learned elsewhere (Shabbos 81b) that human dignity is so great that it even supersedes a negative commandment of the Torah; certainly it will take precedence over the mitzva of reading the Megillah, which is only Rabbinical. (3b)

Rabbi Yehoshua ben Levi had stated previously 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. The Gemora elaborates on this halacha and states from a braisa: If the open town is near the walled city even if it cannot be seen from a distance together with the city (if the town is located on top of a mountain); it would celebrate Purim on the fifteenth. If an open town can be seen with the city, although it is not near the city (if the town is located in a valley); it would celebrate Purim on the fifteenth. (3b)

Rabbi Yehoshua ben Levi rules: A city where the inhabitants had settled into and later it was surrounded with a wall; it is regarded as a village and will read the Megillah on the fourteenth. (3b)

Rabbi Yehoshua ben Levi rules: A city where there are not ten unoccupied men who dedicate all their time to Torah study; it is regarded as a village and may advance their Megillah reading to an earlier date. (3b)

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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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Daf Yomi - Taanis 26 - Eating Prior to Mussaf

It emerges from the Gemora that Rabbi Yehuda maintains that there will never be the Priestly Blessing by Mincha or Ne’ilah; only by Shacharis or Mussaf. This is true even on Yom Kippur. The reason given is because there is a concern that the kohen might get drunk and he is prohibited from reciting the Blessing in that state. There is generally no concern for drunkenness in the morning before Shacharis or Mussaf. Since Mincha and Ne’ilah can be recited the entire day, drunkenness is common and therefore he rules that the Blessing is not recited by those tefillos.

The Rosh states in the name of Rabbeinu Chananel that it is implicit from our Gemora that one is not allowed to eat before Mussaf for otherwise, the kohanim might get drunk before Mussaf as well.

Shulchan Aruch (O”C 286:3) rules that it is permitted to taste fruit or a little bread prior to davening Mussaf. However, eating a meal is prohibited. This would be consistent with the opinion of the Rosh.

The Bach writes that from the language of the Shulchan Aruch, he can infer that there is no prohibition against eating prior to Mussaf; rather, it has become an accepted practice and therefore drunkenness is not so common. According to the Bach, if one would be weak and he appraises that he cannot daven Mussaf without eating, he would be permitted to eat since it is only a custom not to eat.

In the sefer Shoel U’meishiv (3,1:120), he comments on the custom of some communities, where they refrain from eating prior to shaking the lulav on Sukkos. They daven Shacharis and Hallel early in the morning and then they go home to eat and afterwards return to the Shul to daven Mussaf. The Shoel U’meishiv objects to this because they are now eating before Mussaf. He writes, however, that he remembers in the year 5597, in the city of Nikolsburg, he witnessed people davening every Shabbos morning until the Torah reading, going home to eat and afterwards returning to daven Mussaf in the tenth hour of the day. When he asked them to explain this custom, they responded that the Gaon Rav Mordechai Bennet ruled that they had permission to do so since they were weak and desired to eat. This ruling is seemingly based on the Bach who maintains that there is no actual prohibition regarding eating prior to Mussaf, rather it is only a custom and therefore it can be overridden.

There are many communities where it has become the custom for the entire congregation to recite kiddush and eat a little prior to Mussaf. Rav Shmuel Rosenberg, the Av Beis Din in Unsdorf was asked if it was permitted for an individual to separate from the tzibur and daven Mussaf while everyone is making kiddush and only then would he eat. He rules that the custom of not eating prior to reciting Mussaf is an established custom and there have been many G-d fearing Torah scholars who refrain from eating prior to davening Mussaf. We cannot object to someone who wants to be stringent on himself in this regard. Furthermore, since Shulchan Aruch rules that only tasting is permitted and not an eating which will cause satiation, who can be so meticulous to discern the amount in which he is eating.

There is an argument amongst the poskim as to the amount of food that one is permitted to eat prior to davening Mussaf. Some rule that there is no set amount that is prohibited, providing that he is not eating a meal that would require Birchas Hamazon afterwards. According to this, one would be allowed to eat cake and drink coffee before he davens Mussaf. The Mishna Berura’s opinion is that one should not eat cake that measures more than the size of an egg. It is brought in the name of Rav Shlomo Zalman Auerbach that the custom is to be lenient and one has who to rely on if he will eat cake that measures more than the size of an egg prior to davening Mussaf. (Peninei Halacha)

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Daf Yomi - Taanis 26 - Understanding Ma’amados

Understanding Ma’amados by Rabbi R. Karr

The Rama in safer Olas R’iyah says the main function of Korbanos is to teach man his mortality and show man the infiniteness of the entire universe. Korbanos show that there is no one but Hashem. Why do we burn a korban and offer an olah? It seems to be a strange gift to Hashem. Imagine I want to show my love for you by spending a lot of money on a gift and throwing it in the garbage!!! A Korban symbolizes the abolition af all that exists. Its not a negative act of desperation or destruction. Rather it is a positive act wherein I can dedicate all which I have to Hashem.

This was the function of the anshei ma’amad. They read the parshiyos of creation to teach that the world on existed and continues to exist in the merit of Korbanos (today we have Tephillos and study about the korbanos). They fasted! Why? They should have eaten because of the Yom Simcha of bringing a korban.. They daven one or two (Mussof /Niela) extra t’fillos. They were sh’luchim of all of Klal Yisrael for bring the Korban tomid.. They were elevated to the highest level of kodushah. Fasting therefore was a complement to their simcha. The fasting was indicative of their high spiritual level, as we see Moshe fasted while on Mount Sinai. To approach the Sh’khinah you must fast and elevate yourself. Extra t’fillos were a consequence of their high level of avodah and obligated them to a level of five t’fillos like Yom Kippur (based on the Ohr Hatorah: D’vorim)

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Daf Yomi - Taanis 26 - Shabbos in the Daf

Shabbos in the Daf by Reb Ben Adler

Taanis 26a

The Mishnah states that the people of the maamad who would come to Jerusalem would fast from Monday through Thursday. They would not fast on Friday, as fasting would detract from the honor of Shabbos, and they would not fast on Sunday, because it is inappropriate to depart from a day of rest and delight and become fatigued through fasting, which could lead to death, i.e. cause one to feel faint. This ruling contains a profound lesson for us as to how we are to view Shabbos every week. Shabbos is a day of rest and a day of delight, and we should savor every moment that HaShem allows us to bask in His Presence. The Gemara later (27b) states that when Shabbos ends, the neshamah yeseira, the extra soul that one is granted upon the arrival of Shabbos, departs, and one feels sad. It is incumbent upon us to anticipate the Shabbos all week, as the Shabbos literally rejuvenates our souls.

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