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ROSH HASHANAH 26-30 - Dedicated Dr. Shalom Kelman of Baltimore, MD. May the Zechus of helping thousands study the Torah provide a Refu'ah Sheleimah for his father, Dr. Herbert (Isser Chayim ben Itta Fruma) Kelman.

1)

(a)What does Rav Huna mean when he adds, with regard to the 'Amru Lo', who permit blowing in any town with a fixed Beis Din, 've'Im Beis Din'?

(b)Rav Huna queries Rav Huna from our Mishnah 've'Od Zos Hayesah Yerushalayim Yeseirah al Yavneh', suggesting an extra leniency (over and above the fact that Yavneh requires a Beis Din). Why could he not possibly have meant that, whereas in Yerushalayim, every individual had to blow, in Yavneh, the Beis Din blew for everyone? Did Rav Yitzchak bar Yosef say?

(c)How does Rava therefore explain our Mishnah, in a way that will disprove Rav Huna's ruling?

(d)How do we reconcile Rav Huna with the Mishnah? What might the Tana mean that conforms with his ruling?

2)

(a)Others quote Rav Huna in connection with the Beraisa which, commenting on the Pasuk "b'Yom ha'Kipurim Ta'aviru Shofar b'Chol Artzechem", explains that it is 'to teach us that every individual is obligated to blow Shofar on Yom Kippur of the Yovel'; to which Rav Huna adds 've'Im Beis Din'. What does Rav Huna mean by that?

(b)The Tana of the Beraisa obligates blowing the Shofar on Shabbos Yom Kippur of the Yovel, adding 'Ish u'Veiso'. Why can this not mean that his wife is obligated to blow too?

(c)Then what does it mean? How do we therefore emend the phrase?

(d)Does this also incorporate times when Beis Din are not in session?

3)

(a)In listing the differences between Yovel and Rosh Hashanah, the Tana writes that, whereas in Yovel, even the individuals had to blow, on Rosh Hashanah, they did not. Why can this statement not be understood literally?

(b)So how do we initially explain the Beraisa (resulting in a Kashya on Rav Huna)?

(c)How do we finally interpret it, to vindicate both versions of Rav Huna's statement?

4)

(a)Rebbi Zeira asks whether one will be Yotzei if he blows in Yavneh on Shabbos (either on Rosh Hashanah or on Yom Kippur of the Yovel) after the Beis Din have already closed court and are preparing to get up and leave. What are the two sides of the unresolved She'eilah?

5)

(a)What is the Torah's time-frame regarding ...

1. ... the Mitzvah of Lulav?

2. ... the prohibition of rating Chadash, when there is no Beis Hamikdash?

(b)What Takanah did Raban Yochanan ben Zakai institute with regard to ...

1. ... the Mitzvah of Lulav?

2. ... Chadash (new crops)?

(c)What do we learn from the Pasuk in Yirmeyahu "Ki A'aleh Aruchah Lach ... Tziyon Hi Doresh Ein Lah"?

(d)For which of the above does this serve as a source?

6)

(a)Why did Raban Yochanan ben Zakai forbid eating Chadash on the sixteenth of Nisan?

(b)Why can his concern not have been that the Beis Hamikdash will be built ...

1. ... on the sixteenth of Nisan?

2. ... on or before the fifteenth?

(c)Then what is his concern? When might it be built?

(d)How can we contend with the possibility that the Beis Hamikdash might be built on Shabbos or at night-time, seeing as we are not permitted to build it on Shabbos or at night-time?

30b----------------------------------------30b

7)

(a)According to Rav Nachman bar Yitzchak, Raban Yochanan ben Zakai forbids eating Chadash on the sixteenth of Nisan min ha'Torah, like (his grand-Talmid's Talmid) Rebbi Yehudah. From which Pasuk do they derive it?

(b)Upon which important principle does this interpretation of the Pasuk depend?

(c)But did Rebbi Yehudah himself not ask how, according to Raban Yochanan ben Zakai, the prohibition can be mid'Rabanan, when really it ought to be mid'Oraisa? Clearly then, the two opinions clash?

(d)Then why did the Tana of our Mishnah write 'Hiskin Raban Yochanan ben Zakai'? Does this not imply that it is only mid'Rabanan?

8)

(a)And which Takanah did Raban Yochanan institute with regard to receiving the witnesses all day (on Rosh Chodesh Tishrei)?

(b)What happened once when the witnesses came after Minchah?

(c)What Takanah had Chazal instituted until Raban Yochanan ben Zakai came and rescinded it after the Churban?

9)

(a)In Bavel, they explained the error that occurred that year, to have been the fact that the Leviyim did not sing Shirah at all. What does Rebbi Zeira say?

(b)Rebbi Zeira quoted a Beraisa, which he instructed his son Ahavah to show the Bnei Bavel: 'They instituted not to receive the witnesses after Minchah, in order that there should be sufficient time in the day to bring the Temidin, the Musafin and the drink-offerings without mishap'. What was Rebbi Zeira trying to prove from there?

(c)How do we refute his proof?

10)

(a)Which Shir would the Leviyim generally sing on the morning of the thirtieth of Elul? Why is that?

(b)What would they sing ...

1. ... for the Tamid shel Shachar of Rosh Hashanah (assuming it was Thursday morning and the witnesses had already arrived)?

2. ... for the Musaf of Rosh Hashanah?

3. ... for the Tamid shel Bein ha'Arbayim?

4. ... for the Tamid shel Shachar (assuming the witnesses had not yet arrived)?

(c)What is the reason for the first of these rulings?

(d)Then what is the reason for the last ruling?

11)

(a)How do we attempt to prove Rebbi Zeira right from this Beraisa?

(b)How will the Bnei Bavel refute this proof?

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