Today’s learning is sponsored

Sponsor a day's learning (thousands of minutes!) for only $72 click here

 https://www.flipcause.com/secure/cause_pdetails/ODUwOTU=

 Summary 

 Mar bar Ameimar to Rav Ashi: My father would grasp the arba minim while praying. 

 Challenge: One shouldn’t pray while holding tefillin or a sefer Torah (because it will disturb his concentration), nor should he urinate or sleep while wearing tefillin. 

 Shmuel: Nor should one hold a knife, a plate of food, a loaf of bread or money while praying.

 So how can one hold the arba minim while praying? 

 Resolution: Those are not a mitzvah to hold and they distract from the prayers, but the arba minim are a mitzvah and not a distraction. 

 Beraisa: Rabbi Elozor bar Tzadok (he was a veteran of the old Yerushalayim): The custom of anshei Yerushalayim (30.1) was: One left his house holding his lulav, he entered the beis haknesses holding his lulav and that is how he would recite krias shema and tefillah. If he had an aliyah or he would say birchas kohanim, he would put it down for a moment. If he went to visit the sick or comfort mourners, he would be holding his lulav. When he entered the beis midrash (there you can’t hold the lulav while learning), he would send the lulav home with a child, a servant or someone.

 Question: What are we learning here? 

 Response: The great alacrity with which the ancient Jews practiced mitzvos (33.2).

We learned in the mishna (33.2): “Rabbi Yosi: On the first day of Yom Tov which falls on Shabbos, if one forgot and carried out his lulav, he is pottur because he took it with mitzvah-permission.”

 Abayye: This is only before he was yotzei. 

 Challenge: He is yotzei as soon as he picks it up! 

 Abayye: He can pick it up upside down, and not be yotzei. 

 Rava: He can be holding it right side up, but in a box. 

 Challenge: Rava is the one who says (30.3) that “Holding by means of something else, is still considered holding.”! 

 Resolution: Only when it is held in a respectable way, but not in our case.

Today’s learning is sponsored

Sponsor a day's learning (thousands of minutes!) for only $72 click here

 https://www.flipcause.com/secure/cause_pdetails/ODUwOTU=

 Summary 

 Mishna: 

If the first day of Yom Tov was on Shabbos , everyone would bring their lulav to the Beis Haknesses before Shabbos. Then they would come in the morning, everyone would recognize their lulav and take it. This is since one must own his lulav on the first day, and cannot use someone else’s lulav. On the other days of Yom Tov [after the churban; 32.6] one can use his fellow’s lulav.

 Rabbi Yosi: On the first day of Yom Tov which falls on Shabbos, if one forgot and carried out his lulav, he is pottur because he took it with mitzvah-permission. 

 Gemara: 

 Beraisa: “Ulekachtem” is plural, it means everyone must take the 4 minim*. “Lachem” means it must be your own. This the source for the law that one cannot fulfill his obligation with his fellowman’s lulav, unless it was gifted to him**.

It once happened that Rabban Gamliel, Rabbi Yehoshua, Rabbi Elazar ben Azaryah and Rabbi Akiva were on a ship together (they were travelling to Rome on behalf of the Klal) and only Rabban Gamliel [who was the nasi] was able to procure a lulav for a thousand sus. He used it, then he gifted it to Rabbi Yehoshua [who was the Av Beis Din], he used it, then he gifted it to Rabbi Elazar ben Azarya [who was the assistant nasi], he used it, then he gifted it to Rabbi Akiva [who became the Chochom of the Sanhedrin after Rabbi Eliezer was deposed], he then returned it to Rabban Gamliel*.”

 Challenge: Why are we taught that he returned it in the end?

 Resolution: It is to teach us that a conditional gift is considered a gift. As we learn:

 Rava: “Take this esrog on condition you return it to me”**. If he returns it after using it, then he has fulfilled the mitzvah. If he doesn’t return it, he has not fulfilled the mitzvah.

 Challenge: Why are we told the price Rabban Gamliel paid for the 4 minim? 

 Resolution: To teach us how they loved mitzvos. 

 Click here to listen to the shiur with Tosfos: 

https://drive.google.com/file/d/1ByUbItmsGfBJlHutsp0_tusalMv50yOv/view?usp=sharing

* Tosfos: Regarding sukkah, the Torah says openly “Every citizen must sit in the sukkah, and a limud is not necessary.

* *Tosfos: It is our practice to buy one set of 4 minim which is shared by the whole town. Since everyone buys it with the intention of being yotzei we say that their intention is surely to gift it to the person who is currently using it.

* Tosfos: The original gift was given with the understanding that they would all be able to use it before returning it.

** Tosfos: Although this wording doesn’t follow the technicalities of tnai, the gemara isn’t concerned with that now, but it must surely be made properly. This condition is not considered an “impossible condition” like the case of a get which is given on condition that the paper is returned.

Today’s learning is sponsored

Sponsor a day's learning (thousands of minutes!) for only $72 click here

 https://www.flipcause.com/secure/cause_pdetails/ODUwOTU=

 Another takanah established by Rabban Yochanan ben Zakkai after the churban: that the day of the Omer offering should be forbidden to eat chadash all day. 

 Summary 

According to the shittah of the gemara now, chadash is permitted at the break of day on the 16th of Nissan, since there is no Omer offering*.

 The reason for this takanah is: When the beis hamikdash will be rebuilt people will remember that in the previous year (eshtakad is a portmanteau of shatta kodmo) they ate at daybreak and they will not know that now it is necessary to wait for the Omer.

 Challenge: When will the beis hamikdash be rebuilt that would pose a problem? If it is rebuilt on the 16th of Nissan, then it already became permissible at daybreak! 

If it is rebuilt on the 15th, then it should be permissible by chatzos already, as we learned in a mishna: “Those who live far away are permitted from chatzos and on, because beis din does not tarry with the Omer”.

 Resolution: In case it is rebuilt late in the day on the fifteenth or on the night of the sixteenth and they won’t have time for the Omer process.

 Rav Nachman bar Yitzchok: Rabban Yochanan ben Zakkai follows the shittah of Rabbi Yehuda that chadash on the sixteenth is forbidden min haTorah [not like we learned previously that it would be permitted at daybreak] because it’s written “up until the day itself”, it means up to and including that day.

 Challenge: But Rabban Yochanan doesn’t follow the shittah of Rabbi Yehuda, as we learned:

“After the churban Rabban Yochanan ben Zakkai instituted that the day of the Omer offering should be forbidden to eat chadash all day.

 Rabbi Yehuda (the word “lo” is omitted because he came later): But it is a Torah prohibition as it states: “up until the day itself”, it means up to and including that day.”

 Resolution: Rabbi Yehuda was in error, he thought Rabban Yochanan was referring to a rabbinic enactment, actually it was the Torah law.

 Challenge: But it states that Rabban Yochanan “instituted” it?

 Resolution: He instituted it in practice on the first year after the churban, but the practice was based on the law of the Torah. 

_________

* Tosfos: A Beis Hamikdash is not necessary for korbanos but there must be a mizbeach, since we don’t have the mizbeach we cannot bring korbanos.

Today’s learning is sponsored

Sponsor a day's learning (thousands of minutes!) for only $72 click here

 https://www.flipcause.com/secure/cause_pdetails/ODUwOTU=

 Summary 

When hekdesh is redeemed, it becomes chullin and the money becomes kodesh. With Shvi’is the original shvi’is always remains kodesh (32.5), but the money it was redeemed upon may become chullin when it is redeemed. How to redeem it is a matter of debate between Rabbi Elazar and Rabbi Yochanan.

 Rabbi Elazar: Shvi’is can only be redeemed by means of “sale” (not by “redemption” using your own money only by selling it to someone else).

 Rabbi Yochanan: It can be redeemed both by means of “sale” or by “redemption”. 

 Rabbi Elazar bases his opinion on the possuk “When you sell your things” which is written near Yovel (which has the same laws as shvi’is). 

 Rabbi Yochanan bases his opinion on the possuk “Yovel is Kodesh” this means that the same means of redemption which apply to Kodesh, apply to Yovel and Shevi’is.

 Challenge: Why doesn’t Rabbi Yochanan learn Rabbi Elazar’s hekesh? 

 Resolution: It is necessary for the teaching of Rabbi Yosi bar Chanina in the beraisa: 

 Rabbi Yosi bar Chanina: Come and see how heavy is the dust of Shvi’is (because using shvi’is improperly is only an issur eseh, it’s considered like dust): One who deals with fruit of shvi’is will be forced to sell off all his chattel (if he tries to make money on shvi’is, Hakodosh Boruch Hu will impoverish him) this is why the possuk “When you sell your things” is written near Yovel.

Today’s learning is sponsored

Sponsor a day's learning (thousands of minutes!) for only $72 click here

 https://www.flipcause.com/secure/cause_pdetails/ODUwOTU=

There was a machlokes with regard to how fruits of shvi’is may be used. According to the Tanna Kamma they may only be used in a manner similar to eating in which “It is destroyed as it is enjoyed”. According to Rabbi Yosi it can be used for anything other than medicinal purposes which are only necessary for a minority of people.

 Summary 

 Question: Which Tanna does the following beraisa follow?

 “For eating”: But not for medicinal purposes. Nor for squirting [wine on the fire to create a pleasant aroma]. Nor to be used for apiktuzin [a vomit inducer to enable the noblemen to eat more]. 

 Response: This follows Rabbi Yosi. According to the Chachomim, soaking and laundering is also forbidden.

This is a proof that the statement (32.1) “Firewood does not have kedushas shvi’is” is actually debated by the Tannaim. According to the Chachomim, this is true, since firewood is not enjoyed while it is destroyed. But according to Rabbi Yosi, firewood is also limited by the laws of shvi’is.

Today’s learning is sponsored 

Sponsor a day's learning (thousands of minutes!) for only $72 click here

https://www.flipcause.com/secure/cause_pdetails/ODUwOTU=

 Since the major use of wood is as firewood, it does not have kedushas shvi’is. 

 Summary 

 This is a matter of debate between the Tannaim, as we learn in a beraisa:* Fruit of shvi’is cannot be used to soak flax, or for laundering. Rabbi Yosi: It may be used for these purposes.

The Tanna Kamma bases his opinion on the word “For eating”: these fruits may not be used for any other purpose. Rabbi Yosi bases his opinion on the word “For yourself”: so the fruits may be used for any purpose. 

The Tanna Kamma explains the word “For yourself”: that all uses “for yourself” have to be similar to “For eating”- in that it is enjoyed as it is destroyed (32.1).

Rabbi Yosi explains the word “For eating”, that it cannot be used for medicinal purposes [which is only necessary for a minority of people]. This is further explained in a beraisa brought by the gemara.

_________

* The proof will be explained tomorrow.

Today’s learning is sponsored

Sponsor a day's learning (thousands of minutes!) for only $72 click here

 https://www.flipcause.com/secure/cause_pdetails/ODUwOTU=

An esrog of shmittah cannot be bought from an am ha’aretz. If he doesn’t wish to give it for free, the price of the esrog may be included in the lulav’s price. This is because the lulav used on shmittah is still from the sixth year.

 Summary 

 Challenge: If the lulav would be from the seventh year, it would be forbidden? It is mere wood which does not attain kedushas shvi’is as we learn in the beraisa: 

Leaves of reeds and leaves of the grapevine, that were collected in a silo: If they were collected to be eaten, they have kedushas shvi’is. If they were collected to be used for firewood they do not have kedushas shvi’is. 

 Resolution: There is a special exception for things used as firewood. This is based on the possuk of “For you, for eating”, it means only something that is used by you in the same manner as food - in that it is enjoyed as it is destroyed. But the benefit of firewood comes only after it is destroyed. [Rashi: But a lulav is enjoyed as it is destroyed, since it is used as a broomstick, it decays as it is being swept].

 Challenge: Oily woods (used for illumination) are used while they’re being destroyed?

 Rava: Ordinarily wood is not used for illumination; the majority use of wood is only after it is destroyed.

Today’s learning is sponsored

Sponsor a day's learning (thousands of minutes!) for only $72 click here

 https://www.flipcause.com/secure/cause_pdetails/ODUwOTU=

31.4: An esrog of shmittah cannot be bought from an am ha’aretz. If he doesn’t wish to give it for free, the price of the esrog may be included in the lulav’s price.

 Summary 

 Challenge: What about lulav, why may one pay an am ha’aretz for it?

 Resolution: The lulav used on shmittah is still from the sixth year. 

 Challenge: The esrog is also from the sixth year?

 Resolution: With regard to an esrog we follow the time of its picking. 

 Challenge: Both Rabban Gamliel and Rabbi Eliezer agree that the time of picking is disregarded and only the time of its growth matters. As we learn in a mishna: 

 Rabban Gamliel: The Esrog is like a tree in three ways and like a vegetable in one way. It is like a tree with regard to Orlah, Revai and Shvi’is [all these depend on the time of its growth]. It is like a vegetable with regard to the year of maaser - it depends on the time of its picking. 

 Rabbi Eliezer: It is like a tree in all respects. 

 Resolution: Our Mishna follows a different Tanna, in the beraisa: 

 Rabbi Yosi: Avtulamos ruled in the name of five zekeinim, that the esrog follows the time of picking with regard to Maaser. But our teachers in Usha [the Sanhedrin] ruled that it depends on picking with regard to both Maaser and Shvi’is. 

 Question: Who said anything about Shvi’is?

 Response: There were some words missing from the quote. It should read:

 Rabbi Yosi: Avtulamos ruled in the name of five zekeinim, that the esrog follows the time of picking with regard to Maaser and the time of growing with regard to Shvi’is. But our teachers in Usha [the Sanhedrin] ruled that it depends on picking with regard to both Maaser and Shvi’is. 

 Esrog is compared to yerek because it’s different from all trees in that it requires more watering, like a vegetable garden.

Today’s learning sponsored by

Sponsor a day's learning (thousands of minutes!) for only $72 click here:

https://www.flipcause.com/secure/cause_pdetails/ODUwOTU=

Beraisa: Three meals worth of shemittah-fruit-money may be given to an am ha’aretz… provided the am ha’aretz is leaving it hefker, but if his garden is kept locked, then even the smallest coin shouldn’t be given to him.

 Summary 

 Rav Sheishes: But we learned a mishna which lists seven types of wild grown produce, and permits them to be purchased from anyone [even an am ha’aretz] (so we see that there’s no limit on how much can be spent on hefker produce). 

 Rav Sheishes answered his own question: This mishna is referring to a quantity of Mann [the amount of food necessary for meals]. 

 Rabbah bar bar Chana quoting Rabbi Yochanan: This mishna is referring to a quantity of Mann. 

 Question: Where do we find that mann refers to meals?

 Response: “Vayimann lahem hamelech”.