There was a big debate with the Baytusim regarding the date of the bringing of the Omer which affected the date of Shavuot. The debate between them is brought as well as rituals that were instituted to make it the rabbi’s position public due to the debate
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
Want to dedicate learning? Get started here:
0:00
0:00
Today’s daily daf tools:
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
Menachot 65
וְהַיְינוּ דִּתְנַן: פְּתַחְיָה עַל הַקִּינִּין זֶה מָרְדֳּכַי, לָמָּה נִקְרָא שְׁמוֹ פְּתַחְיָה – שֶׁפּוֹתֵחַ דְּבָרִים וְדוֹרְשָׁן, וְיוֹדֵעַ בְּשִׁבְעִים לָשׁוֹן.
And this is as we learned in a mishna (Shekalim 13b): Petaḥya was responsible for the nests of birds, i.e., the doves or pigeons brought by a zav, a zava, a woman after childbirth, and a leper. These individuals would place the appropriate sum of money into the horn designated for this purpose, and each day Petaḥya oversaw the purchase of birds from that money and their sacrifice in the proper manner. This Sage is Mordekhai; and why was he called Petaḥya, which resembles the word for opening [petaḥ]? The reason is that he would open, i.e., elucidate, difficult topics and interpret them to the people, and because he knew all seventy languages known in that region at the time.
כּוּלְּהוּ סַנְהֶדְרִין נָמֵי יָדְעִי שִׁבְעִים לָשׁוֹן! דְּאָמַר רַבִּי יוֹחָנָן: אֵין מוֹשִׁיבִים בַּסַּנְהֶדְרִין אֶלָּא בַּעֲלֵי חׇכְמָה, בַּעֲלֵי מַרְאֶה, בַּעֲלֵי קוֹמָה, בַּעֲלֵי זִקְנָה, בַּעֲלֵי כְשָׁפִים, וְיוֹדְעִים שִׁבְעִים לָשׁוֹן, שֶׁלֹּא תְּהֵא סַנְהֶדְרִין שׁוֹמַעַת מִפִּי הַתּוּרְגְּמָן.
The Gemara asks: What was unique about Petaḥya? All of the members of the Sanhedrin also know all seventy languages. As Rabbi Yoḥanan says: They place on the Great Sanhedrin only men of wisdom, and of pleasant appearance, and of high stature, and of suitable age so that they will be respected. And they must also be masters of sorcery, i.e., they know the nature of sorcery, so that they can judge sorcerers, and they must know all seventy languages in order that the Sanhedrin will not need to hear testimony from the mouth of a translator in a case where a witness speaks a different language.
אֶלָּא, דַּהֲוָה בָּיֵיל לִישָּׁנֵי וְדָרֵישׁ, וְהַיְינוּ דִּכְתִיב בְּמׇרְדֳּכַי ״בִּלְשָׁן״.
The Gemara answers: Rather, Petaḥya was unique as he not only knew all seventy languages, but also had the ability to combine various languages and interpret them. This is the meaning of that which is written with regard to Mordekhai: “Bilshan” (Nehemiah 7:7). Bilshan is interpreted as another name for Mordekhai, as he would combine [balil] languages [lashon].
מַתְנִי׳ כֵּיצַד הֵן עוֹשִׂין שְׁלוּחֵי בֵּית דִּין יוֹצְאִין מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂין אוֹתָן כְּרִיכוֹת בִּמְחוּבָּר לְקַרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצוֹר. כׇּל הָעֲיָירוֹת הַסְּמוּכוֹת לְשָׁם מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל.
MISHNA: How would they perform the rite of the harvest of the omer? Emissaries of the court would emerge on the eve of the festival of Passover and fashion the stalks of barley into sheaves while the stalks were still attached to the ground, so that it would be convenient to reap them. The residents of all the towns adjacent to the site of the harvest would assemble there, so that it would be harvested with great fanfare.
כֵּיוָן שֶׁהֶחְשִׁיכָה, אוֹמֵר לָהֶן: ״בָּא הַשֶּׁמֶשׁ?״ אוֹמֵר: ״הֵין״. ״בָּא הַשֶּׁמֶשׁ?״ אוֹמֵר: ״הֵין״. ״מַגָּל זוֹ?״ אוֹמֵר: ״הֵין״. ״מַגָּל זוֹ?״ אוֹמֵר: ״הֵין״. ״קוּפָּה זוֹ?״ אוֹמֵר: ״הֵין״. ״קוּפָּה זוֹ?״ אוֹמֵר: ״הֵין״.
Once it grew dark, the court emissary says to those assembled: Did the sun set? The assembly says in response: Yes. The emissary repeats: Did the sun set? They again say: Yes. The court emissary next says to those assembled: Shall I reap the sheaves with this sickle? The assembly says in response: Yes. The emissary repeats: With this sickle? The assembly says: Yes. The court emissary then says to those assembled: Shall I place the gathered sheaves in this basket? The assembly says in response: Yes. The emissary repeats: In this basket? The assembly says: Yes.
בַּשַּׁבָּת, אוֹמֵר לָהֶן: ״שַׁבָּת זוֹ?״ אֹמֵר: ״הֵין״. ״שַׁבָּת זוֹ?״ אֹמֵר: ״הֵין״. ״אֶקְצוֹר?״ וְהֵם אוֹמְרִים לוֹ: ״קְצוֹר״. ״אֶקְצוֹר?״ וְהֵם אוֹמְרִים לוֹ: ״קְצוֹר״.
If the sixteenth of Nisan occurs on Shabbat, the court emissary says to the assembled: Shall I cut the sheaves on this Shabbat? The assembly says in response: Yes. The emissary repeats: On this Shabbat? The assembly says: Yes. The court emissary says to those assembled: Shall I cut the sheaves? And they say to him in response: Cut. The emissary repeats: Shall I cut the sheaves? And they say to him: Cut.
שָׁלֹשׁ פְּעָמִים עַל כׇּל דָּבָר וְדָבָר, וְהֵן אוֹמְרִים לוֹ: הֵין, הֵין, הֵין. כׇּל כָּךְ לָמָּה לִי? מִפְּנֵי הַבַּיְיתּוֹסִים, שֶׁהָיוּ אוֹמְרִים: אֵין קְצִירַת הָעוֹמֶר בְּמוֹצָאֵי יוֹם טוֹב.
The emissary asks three times with regard to each and every matter, and the assembly says to him: Yes, yes, yes. The mishna asks: Why do I need those involved to publicize each stage of the rite to that extent? The mishna answers: It is due to the Boethusians, as they deny the validity of the Oral Law and would say: There is no harvest of the omer at the conclusion of the first Festival day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the omer harvest.
גְּמָ׳ תָּנוּ רַבָּנַן: אִלֵּין יוֹמַיָּא דְּלָא לְהִתְעַנָּאָה בְּהוֹן, וּמִקְצָתְהוֹן דְּלָא לְמִסְפַּד בְּהוֹן. מֵרֵישׁ יַרְחָא דְּנִיסָן עַד תְּמָנְיָא בֵּיהּ – אִיתּוֹקַם תְּמִידָא דְּלָא לְמִסְפַּד, וּמִתְּמָנְיָא בֵּיהּ וְעַד סוֹף מוֹעֲדָא – אִיתּוֹתַב חַגָּא דְשָׁבוּעַיָּא דְּלָא לְמִסְפַּד.
GEMARA: The Sages taught in a baraita: These are the days on which fasting is prohibited, and on some of them eulogizing is prohibited as well: From the New Moon of Nisan until the eighth of the month, the proper sacrifice of the daily offering was established, and therefore it was decreed not to eulogize on these dates. And furthermore, from the eighth of Nisan until the end of the festival of Passover, the correct date for the festival of Shavuot was restored, and it was similarly decreed not to eulogize during this period.
מֵרֵישׁ יַרְחָא דְּנִיסָן וְעַד תְּמָנְיָא בֵּיהּ אִיתּוֹקַם תְּמִידָא, דְּלָא לְמִסְפַּד – שֶׁהָיוּ צַדּוּקִים אוֹמְרִים: יָחִיד מִתְנַדֵּב וּמֵבִיא תָּמִיד. מַאי דְּרוּשׁ? ״אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם״.
The Gemara discusses the baraita: From the New Moon of Nisan until the eighth of the month the proper sacrifice of the daily offering was established, and therefore it was decreed not to eulogize on these dates. The Gemara explains that the Sadducees would say: An individual may donate and bring the daily offering, in opposition to the accepted tradition that the daily offering must be brought from communal funds. What verse did the Sadducees expound? “The one lamb shall you offer [ta’aseh] in the morning, and the other lamb shall you offer in the afternoon” (Numbers 28:4). Since the verse is in the singular form, the Sadducees maintained that even an individual may donate the daily offering.
מַאי אַהְדַּרוּ? ״אֶת קׇרְבָּנִי לַחְמִי לְאִשַּׁי תִּשְׁמְרוּ״, שֶׁיִּהְיוּ כּוּלָּן בָּאִין מִתְּרוּמַת הַלִּשְׁכָּה.
The Gemara asks: What did the Sages reply to refute the argument of the Sadducees? They cited the verse: “Command the children of Israel, and say to them: My food that is presented to Me for offerings made by fire, of a pleasing aroma unto Me, you shall observe [tishmeru] to offer to Me in its due season” (Numbers 28:2). The term: “You shall observe” is in the plural form, which indicates that all of the daily offerings should come from collection of the Temple treasury chamber. Since during that period, between the New Moon of Nisan and the eighth of Nisan, the Sages overruled the Sadducees, it was established as a period of rejoicing, and it was prohibited to eulogize on those dates.
מִתְּמָנְיָא בֵּיהּ, וְעַד סוֹף מוֹעֲדָא, אִיתּוֹתַב חַגָּא דְשָׁבוּעַיָּא, דְּלָא לְמִסְפַּד, שֶׁהָיוּ בַּיְיתּוֹסִין אוֹמְרִים: עֲצֶרֶת אַחַר הַשַּׁבָּת.
The Gemara discusses the next period listed in the baraita: From the eighth of Nisan until the end of the festival of Passover, the correct date for the festival of Shavuot was restored, and it was similarly decreed not to eulogize during this period. As the Boethusians would say that the festival of Shavuot always occurs after Shabbat, on a Sunday. Their reasoning was that the verse states, with regard to the omer offering and the festival of Shavuot that follows seven weeks later: “And you shall count for you from the morrow after the day of rest [hashabbat], from the day that you brought the sheaf [omer] of the waving; seven weeks shall there be complete” (Leviticus 23:15). Disregarding the oral tradition, the Boethusians interpreted the phrase “from the morrow after the day of rest [hashabbat]” literally, as referring to Shabbat, not the Festival day.
נִיטְפַּל לָהֶם רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאָמַר לָהֶם: שׁוֹטִים, מִנַּיִן לָכֶם? וְלֹא הָיָה אָדָם אֶחָד שֶׁהָיָה מְשִׁיבוֹ, חוּץ מִזָּקֵן אֶחָד שֶׁהָיָה מְפַטְפֵּט כְּנֶגְדּוֹ, וְאָמַר: מֹשֶׁה רַבֵּינוּ אוֹהֵב יִשְׂרָאֵל הָיָה, וְיוֹדֵעַ שֶׁעֲצֶרֶת יוֹם אֶחָד הוּא, עָמַד וְתִקְּנָהּ אַחַר שַׁבָּת כְּדֵי שֶׁיְּהוּ יִשְׂרָאֵל מִתְעַנְּגִין שְׁנֵי יָמִים. קָרָא עָלָיו מִקְרָא זֶה: ״אַחַד עָשָׂר יוֹם מֵחוֹרֵב דֶּרֶךְ הַר שֵׂעִיר״.
At the time, Rabban Yoḥanan ben Zakkai joined the discussion with the Boethusians and said to them: Fools! From where have you derived this? And there was no man who answered him, except for one elderly man who was prattling [mefatpet] at him, and he said: Moses, our teacher, was a lover of the Jewish people and he knew that Shavuot is only one day. Therefore, he arose and established it after Shabbat, in order that the Jewish people would enjoy themselves for two days. Rabban Yoḥanan ben Zakkai recited this verse in response to that old man: “It is eleven days’ journey from Horeb to Kadesh Barnea by the way of Mount Seir” (Deuteronomy 1:2).
וְאִם מֹשֶׁה רַבֵּינוּ אוֹהֵב יִשְׂרָאֵל הָיָה, לָמָּה אִיחֲרָן בְּמִדְבָּר אַרְבָּעִים שָׁנָה? אָמַר לוֹ: רַבִּי, בְּכָךְ אַתָּה פּוֹטְרֵנִי? אָמַר לוֹ: שׁוֹטֶה! וְלֹא תְּהֵא תּוֹרָה שְׁלֵמָה שֶׁלָּנוּ כְּשִׂיחָה בְּטֵילָה שֶׁלָּכֶם!
And if Moses, our teacher, was a lover of the Jewish people, why did he delay them in the wilderness forty years? The elderly man said to him: My teacher, you dismiss me with this retort? Rabbi Yoḥanan ben Zakkai said to him: Fool! And will our perfect Torah not be as worthy as your frivolous speech? Your claim can easily be refuted.
כָּתוּב אֶחָד אוֹמֵר: ״תִּסְפְּרוּ חֲמִשִּׁים יוֹם״, וְכָתוּב אֶחָד אוֹמֵר: ״שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה״.
Rabbi Yoḥanan ben Zakkai cites a proof that Shavuot does not need to occur specifically on a Sunday. One verse states: “Even to the morrow after the seventh week you shall number fifty days; and you shall present a new meal offering to the Lord” (Leviticus 23:16), and one verse, the preceding one, apparently contradicts this when it states: “And you shall count for you from the morrow after the day of rest, from the day that you brought the sheaf of the waving; seven weeks shall there be complete.” Is the festival of Shavuot seven full weeks after Passover, i.e., counting from Sunday through Shabbat seven times; or is it fifty days after Passover?
הָא כֵּיצַד? כָּאן – בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּאן – בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶמְצַע שַׁבָּת.
The Gemara explains: How so, i.e., how can one reconcile these two verses? Here, the verse that mentions seven complete weeks, is referring to a year when the festival of Passover occurs on Shabbat. In such a year, the fifty-day period between Passover and Shavuot contains seven complete weeks, from Sunday through Shabbat. There, the verse that defines the period as fifty days, is referring to a year when the festival of Passover occurs in the middle of the week.
(שֶׁל רַבִּי אֱלִיעֶזֶר: סוֹפֵר, רַבִּי יְהוֹשֻׁעַ: מוֹנֶה, רַבִּי יִשְׁמָעֵאל: מְעַמֵּר, רַבִּי יְהוּדָה: לְמַטָּה – סִימָן.)
The Gemara presents a mnemonic for several other proofs in refutation of the claim of the Boethusians: That of Rabbi Eliezer: Number; Rabbi Yehoshua: Count; Rabbi Yishmael: From the omer; Rabbi Yehuda: Below.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״תִּסְפׇּר לָךְ״, סְפִירָה תְּלוּיָה בְּבֵית דִּין, שֶׁהֵם יוֹדְעִים לְחַדֵּשׁ. ״מִמָּחֳרַת הַשַּׁבָּת״ – מָחֳרַת יוֹם טוֹב, יָצָאת שַׁבַּת בְּרֵאשִׁית שֶׁסְּפִירָתָהּ בְּכׇל אָדָם.
Rabbi Eliezer says: The previous proof is not necessary, as the verse states: “Seven weeks you shall number for you; from the time the sickle is first put to the standing grain you shall begin to number seven weeks” (Deuteronomy 16:9). The term “for you” indicates that the counting of the weeks is dependent upon the decision of the court, as they know how to calculate the new months, upon which the date of the Festival depends. Therefore, when the verse states: “The morrow after the day of rest [hashabbat]” (Leviticus 23:16), it means: The morrow after the Festival, as the determination of Festivals is by the court. This serves to exclude the interpretation that the counting starts after the Shabbat of Creation, i.e., a regular weekly Shabbat, whose counting can be performed by every person, not exclusively by the court.
רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אָמְרָה תּוֹרָה מְנֵה יָמִים וְקַדֵּשׁ חֹדֶשׁ, מְנֵה יָמִים וְקַדֵּשׁ עֲצֶרֶת. מָה חֹדֶשׁ סָמוּךְ לְבִיאָתוֹ נִיכָּר, אַף עֲצֶרֶת סָמוּךְ לְבִיאָתָהּ נִיכֶּרֶת.
Citing a different proof, Rabbi Yehoshua says: The Torah said to count days, as it is stated: “A month of days” (Numbers 11:20), and then sanctify the month with offerings. And the Torah also said to count days from Passover and then sanctify the festival of Shavuot with offerings, as it is stated: “You shall count fifty days” (Leviticus 23:16). From this comparison, one can learn that just as the start of the counting toward the new month is known even before it comes, as one begins counting toward the following new month on the first day of a month, so too the start of the counting toward the festival of Shavuot is known even before it comes, as one begins counting toward Shavuot on a fixed day of the month.
וְאִם תֹּאמַר: עֲצֶרֶת לְעוֹלָם אַחַר הַשַּׁבָּת, הֵיאַךְ תְּהֵא נִיכֶּרֶת מִשֶּׁלְּפָנֶיהָ?
The Gemara elaborates: And if you say that the festival of Shavuot always occurs the day after Shabbat, how is the counting toward Shavuot known based on what came before it? If the occurrence of Shavuot depends upon a Shabbat, there would be no specific date after Passover upon which the counting occurs yearly.
רַבִּי יִשְׁמָעֵאל אוֹמֵר: אָמְרָה תּוֹרָה הָבֵא עוֹמֶר בַּפֶּסַח, וּשְׁתֵּי הַלֶּחֶם בָּעֲצֶרֶת. מָה לְהַלָּן – רֶגֶל וּתְחִלַּת רֶגֶל, אַף כָּאן – רֶגֶל וּתְחִלַּת רֶגֶל.
Rabbi Yishmael says there is another refutation of the Boethusian interpretation. The Torah said: Bring the omer offering on the festival on Passover and the two loaves on Shavuot. Just as there, with regard to the offering on the festival of Shavuot, the two loaves are brought at the beginning of the Festival, as it lasts only one day, so too here, with regard to the festival of Passover, the omer must be brought at the beginning of the Festival. If the omer were to always be brought on a Sunday, this might occur at the end of the festival of Passover. For example, if Passover started on a Monday, the omer would be brought only on the next Sunday, at the end of the Festival.
רַבִּי יְהוּדָה בֶּן בְּתִירָא אוֹמֵר: נֶאֱמַר ״שַׁבָּת״ לְמַעְלָה, וְנֶאֱמַר ״שַׁבָּת״ לְמַטָּה. מָה לְהַלָּן – רֶגֶל, וּתְחִלַּת רֶגֶל סָמוּךְ לָהּ, אַף כָּאן – רֶגֶל, וּתְחִלַּת רֶגֶל סָמוּךְ לָהּ.
Rabbi Yehuda ben Beteira says there is yet another refutation. It is stated “shabbat” above (Leviticus 23:15), with regard to starting the counting of the omer, and it is also stated “shabbat” below (Leviticus 23:16), with regard to the commencement of the festival of Shavuot. Just as there, with regard to the festival of Shavuot, it is stated: “Even until the morrow after the seventh week [hashabbat] you shall number fifty days,” and the word shabbat is referring to the beginning of the Festival and it immediately follows the end of the seventh week; so too here, with regard to the bringing of the omer, the word shabbat means Festival, so that the omer offering immediately follows the beginning of the Festival, on the second day of Passover. According to the Boethusians, the commencement of the counting could start well after the beginning of Passover. For example, if Passover occurs on a Sunday, the counting of the omer would start only the following Sunday.
תָּנוּ רַבָּנַן: ״וּסְפַרְתֶּם לָכֶם״, שֶׁתְּהֵא סְפִירָה לְכׇל אֶחָד וְאֶחָד.
The Sages taught in a baraita: The verse states: “And you shall count for you from the morrow after the day of rest [hashabbat], from the day that you brought the sheaf of the waving; seven weeks there shall be complete” (Leviticus 23:15). The phrase: “And you shall count for you,” teaches that the mitzva of counting is not a communal obligation. Rather, there should be a counting by each and every person.
״מִמָּחֳרַת הַשַּׁבָּת״ – מִמָּחֳרַת יוֹם טוֹב, אוֹ אֵינוֹ אֶלָּא לְמָחֳרַת שַׁבַּת בְּרֵאשִׁית? רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר: הֲרֵי הוּא אוֹמֵר ״תִּסְפְּרוּ חֲמִשִּׁים יוֹם״, כׇּל סְפִירוֹת שֶׁאַתָּה סוֹפֵר לֹא יְהוּ אֶלָּא חֲמִשִּׁים יוֹם.
The baraita continues: From the morrow after the day of rest [hashabbat], this means from the morrow after the festival of Passover. Or perhaps this is not the meaning of the verse, but rather it means after the Shabbat of Creation, i.e., Sunday. Rabbi Yosei bar Yehuda says: This cannot be correct, as the verse states: “Even until the morrow after the seventh week you shall number fifty days” (Leviticus 23:16). This teaches that all the countings that you count shall be only fifty days.
וְאִם תֹּאמַר מִמָּחֳרַת שַׁבַּת בְּרֵאשִׁית, פְּעָמִים שֶׁאַתָּה מוֹצֵא חֲמִשִּׁים וְאֶחָד, וּפְעָמִים שֶׁאַתָּה מוֹצֵא חֲמִשִּׁים וּשְׁנַיִם, חֲמִשִּׁים וּשְׁלֹשָׁה, חֲמִשִּׁים וְאַרְבָּעָה, חֲמִשִּׁים וַחֲמִשָּׁה, חֲמִשִּׁים וְשִׁשָּׁה.
Rabbi Yosei bar Yehuda elaborates: And if you say that the clause: “From the morrow after the day of rest [hashabbat],” is referring to the Shabbat of Creation, sometimes you will find a count of fifty-one days from the first day of Passover, which is the date that the count began the previous year, until Shavuot; and sometimes you will find fifty-two, or fifty-three, or fifty-four, or fifty-five, or fifty-six. For example, in one year, Passover occurs on Shabbat, and the counting of the omer would start on Sunday, the sixteenth of Nisan, and Shavuot would occur fifty days later. Another year, Passover occurs on a Friday, and the counting starts on Sunday, then the date that Shavuot will occur this year is fifty-one days from the sixteenth of Nisan. If Passover occurs on a Thursday, and the counting begins on the following Sunday, Shavuot will occur fifty-two days from the sixteenth of Nisan.
רַבִּי יְהוּדָה בֶּן בְּתִירָא אוֹמֵר: אֵינוֹ צָרִיךְ,
Rabbi Yehuda ben Beteira says: That proof is not necessary,
Follow 
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Din & Daf: The Role of the Mizbeach (altar) and the Identity of the Mikdash
10.30.2025 | ח׳ בחשון תשפ״ו
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Julie Mendelsohn
Zichron Yakov, Israel
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
I started learning Gemara at the Yeshivah of Flatbush. And I resumed ‘ברוך ה decades later with Rabbanit Michele at Hadran. I started from Brachot and have had an exciting, rewarding experience throughout seder Moed!
Anne Mirsky
Maale Adumim, Israel
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
Rookie Billet
Jerusalem, Israel
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Gitta Jaroslawicz-Neufeld
Far Rockaway, United States
I started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.
Naomi Niederhoffer
Toronto, Canada
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Caroline Graham-Ofstein
Bet Shemesh, Israel
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Catriella Freedman
Zichron Yaakov, Israel
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Nancy Kolodny
Newton, United States
About a year into learning more about Judaism on a path to potential conversion, I saw an article about the upcoming Siyum HaShas in January of 2020. My curiosity was piqued and I immediately started investigating what learning the Daf actually meant. Daily learning? Just what I wanted. Seven and a half years? I love a challenge! So I dove in head first and I’ve enjoyed every moment!!
Nickie Matthews
Blacksburg, United States
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Rina Goldberg
Englewood NJ, United States
The start of my journey is not so exceptional. I was between jobs and wanted to be sure to get out every day (this was before corona). Well, I was hooked after about a month and from then on only looked for work-from-home jobs so I could continue learning the Daf. Daf has been a constant in my life, though hurricanes, death, illness/injury, weddings. My new friends are Rav, Shmuel, Ruth, Joanna.
Judi Felber
Raanana, Israel
I start learning Daf Yomi in January 2020. The daily learning with Rabbanit Michelle has kept me grounded in this very uncertain time. Despite everything going on – the Pandemic, my personal life, climate change, war, etc… I know I can count on Hadran’s podcast to bring a smile to my face.
Deb Engel
Los Angeles, United States
I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Roslyn Jaffe
Florida, United States
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Linda Brownstein
Mitspe, Israel
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
Cindy Dolgin
HUNTINGTON, United States
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
Leeza Hirt Wilner
New York, United States
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
Miriam Tannenbaum
אפרת, Israel
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Sara Averick
Jerusalem, Israel
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
Menachot 65
וְהַיְינוּ דִּתְנַן: פְּתַחְיָה עַל הַקִּינִּין זֶה מָרְדֳּכַי, לָמָּה נִקְרָא שְׁמוֹ פְּתַחְיָה – שֶׁפּוֹתֵחַ דְּבָרִים וְדוֹרְשָׁן, וְיוֹדֵעַ בְּשִׁבְעִים לָשׁוֹן.
And this is as we learned in a mishna (Shekalim 13b): Petaḥya was responsible for the nests of birds, i.e., the doves or pigeons brought by a zav, a zava, a woman after childbirth, and a leper. These individuals would place the appropriate sum of money into the horn designated for this purpose, and each day Petaḥya oversaw the purchase of birds from that money and their sacrifice in the proper manner. This Sage is Mordekhai; and why was he called Petaḥya, which resembles the word for opening [petaḥ]? The reason is that he would open, i.e., elucidate, difficult topics and interpret them to the people, and because he knew all seventy languages known in that region at the time.
כּוּלְּהוּ סַנְהֶדְרִין נָמֵי יָדְעִי שִׁבְעִים לָשׁוֹן! דְּאָמַר רַבִּי יוֹחָנָן: אֵין מוֹשִׁיבִים בַּסַּנְהֶדְרִין אֶלָּא בַּעֲלֵי חׇכְמָה, בַּעֲלֵי מַרְאֶה, בַּעֲלֵי קוֹמָה, בַּעֲלֵי זִקְנָה, בַּעֲלֵי כְשָׁפִים, וְיוֹדְעִים שִׁבְעִים לָשׁוֹן, שֶׁלֹּא תְּהֵא סַנְהֶדְרִין שׁוֹמַעַת מִפִּי הַתּוּרְגְּמָן.
The Gemara asks: What was unique about Petaḥya? All of the members of the Sanhedrin also know all seventy languages. As Rabbi Yoḥanan says: They place on the Great Sanhedrin only men of wisdom, and of pleasant appearance, and of high stature, and of suitable age so that they will be respected. And they must also be masters of sorcery, i.e., they know the nature of sorcery, so that they can judge sorcerers, and they must know all seventy languages in order that the Sanhedrin will not need to hear testimony from the mouth of a translator in a case where a witness speaks a different language.
אֶלָּא, דַּהֲוָה בָּיֵיל לִישָּׁנֵי וְדָרֵישׁ, וְהַיְינוּ דִּכְתִיב בְּמׇרְדֳּכַי ״בִּלְשָׁן״.
The Gemara answers: Rather, Petaḥya was unique as he not only knew all seventy languages, but also had the ability to combine various languages and interpret them. This is the meaning of that which is written with regard to Mordekhai: “Bilshan” (Nehemiah 7:7). Bilshan is interpreted as another name for Mordekhai, as he would combine [balil] languages [lashon].
מַתְנִי׳ כֵּיצַד הֵן עוֹשִׂין שְׁלוּחֵי בֵּית דִּין יוֹצְאִין מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂין אוֹתָן כְּרִיכוֹת בִּמְחוּבָּר לְקַרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצוֹר. כׇּל הָעֲיָירוֹת הַסְּמוּכוֹת לְשָׁם מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל.
MISHNA: How would they perform the rite of the harvest of the omer? Emissaries of the court would emerge on the eve of the festival of Passover and fashion the stalks of barley into sheaves while the stalks were still attached to the ground, so that it would be convenient to reap them. The residents of all the towns adjacent to the site of the harvest would assemble there, so that it would be harvested with great fanfare.
כֵּיוָן שֶׁהֶחְשִׁיכָה, אוֹמֵר לָהֶן: ״בָּא הַשֶּׁמֶשׁ?״ אוֹמֵר: ״הֵין״. ״בָּא הַשֶּׁמֶשׁ?״ אוֹמֵר: ״הֵין״. ״מַגָּל זוֹ?״ אוֹמֵר: ״הֵין״. ״מַגָּל זוֹ?״ אוֹמֵר: ״הֵין״. ״קוּפָּה זוֹ?״ אוֹמֵר: ״הֵין״. ״קוּפָּה זוֹ?״ אוֹמֵר: ״הֵין״.
Once it grew dark, the court emissary says to those assembled: Did the sun set? The assembly says in response: Yes. The emissary repeats: Did the sun set? They again say: Yes. The court emissary next says to those assembled: Shall I reap the sheaves with this sickle? The assembly says in response: Yes. The emissary repeats: With this sickle? The assembly says: Yes. The court emissary then says to those assembled: Shall I place the gathered sheaves in this basket? The assembly says in response: Yes. The emissary repeats: In this basket? The assembly says: Yes.
בַּשַּׁבָּת, אוֹמֵר לָהֶן: ״שַׁבָּת זוֹ?״ אֹמֵר: ״הֵין״. ״שַׁבָּת זוֹ?״ אֹמֵר: ״הֵין״. ״אֶקְצוֹר?״ וְהֵם אוֹמְרִים לוֹ: ״קְצוֹר״. ״אֶקְצוֹר?״ וְהֵם אוֹמְרִים לוֹ: ״קְצוֹר״.
If the sixteenth of Nisan occurs on Shabbat, the court emissary says to the assembled: Shall I cut the sheaves on this Shabbat? The assembly says in response: Yes. The emissary repeats: On this Shabbat? The assembly says: Yes. The court emissary says to those assembled: Shall I cut the sheaves? And they say to him in response: Cut. The emissary repeats: Shall I cut the sheaves? And they say to him: Cut.
שָׁלֹשׁ פְּעָמִים עַל כׇּל דָּבָר וְדָבָר, וְהֵן אוֹמְרִים לוֹ: הֵין, הֵין, הֵין. כׇּל כָּךְ לָמָּה לִי? מִפְּנֵי הַבַּיְיתּוֹסִים, שֶׁהָיוּ אוֹמְרִים: אֵין קְצִירַת הָעוֹמֶר בְּמוֹצָאֵי יוֹם טוֹב.
The emissary asks three times with regard to each and every matter, and the assembly says to him: Yes, yes, yes. The mishna asks: Why do I need those involved to publicize each stage of the rite to that extent? The mishna answers: It is due to the Boethusians, as they deny the validity of the Oral Law and would say: There is no harvest of the omer at the conclusion of the first Festival day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the omer harvest.
גְּמָ׳ תָּנוּ רַבָּנַן: אִלֵּין יוֹמַיָּא דְּלָא לְהִתְעַנָּאָה בְּהוֹן, וּמִקְצָתְהוֹן דְּלָא לְמִסְפַּד בְּהוֹן. מֵרֵישׁ יַרְחָא דְּנִיסָן עַד תְּמָנְיָא בֵּיהּ – אִיתּוֹקַם תְּמִידָא דְּלָא לְמִסְפַּד, וּמִתְּמָנְיָא בֵּיהּ וְעַד סוֹף מוֹעֲדָא – אִיתּוֹתַב חַגָּא דְשָׁבוּעַיָּא דְּלָא לְמִסְפַּד.
GEMARA: The Sages taught in a baraita: These are the days on which fasting is prohibited, and on some of them eulogizing is prohibited as well: From the New Moon of Nisan until the eighth of the month, the proper sacrifice of the daily offering was established, and therefore it was decreed not to eulogize on these dates. And furthermore, from the eighth of Nisan until the end of the festival of Passover, the correct date for the festival of Shavuot was restored, and it was similarly decreed not to eulogize during this period.
מֵרֵישׁ יַרְחָא דְּנִיסָן וְעַד תְּמָנְיָא בֵּיהּ אִיתּוֹקַם תְּמִידָא, דְּלָא לְמִסְפַּד – שֶׁהָיוּ צַדּוּקִים אוֹמְרִים: יָחִיד מִתְנַדֵּב וּמֵבִיא תָּמִיד. מַאי דְּרוּשׁ? ״אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם״.
The Gemara discusses the baraita: From the New Moon of Nisan until the eighth of the month the proper sacrifice of the daily offering was established, and therefore it was decreed not to eulogize on these dates. The Gemara explains that the Sadducees would say: An individual may donate and bring the daily offering, in opposition to the accepted tradition that the daily offering must be brought from communal funds. What verse did the Sadducees expound? “The one lamb shall you offer [ta’aseh] in the morning, and the other lamb shall you offer in the afternoon” (Numbers 28:4). Since the verse is in the singular form, the Sadducees maintained that even an individual may donate the daily offering.
מַאי אַהְדַּרוּ? ״אֶת קׇרְבָּנִי לַחְמִי לְאִשַּׁי תִּשְׁמְרוּ״, שֶׁיִּהְיוּ כּוּלָּן בָּאִין מִתְּרוּמַת הַלִּשְׁכָּה.
The Gemara asks: What did the Sages reply to refute the argument of the Sadducees? They cited the verse: “Command the children of Israel, and say to them: My food that is presented to Me for offerings made by fire, of a pleasing aroma unto Me, you shall observe [tishmeru] to offer to Me in its due season” (Numbers 28:2). The term: “You shall observe” is in the plural form, which indicates that all of the daily offerings should come from collection of the Temple treasury chamber. Since during that period, between the New Moon of Nisan and the eighth of Nisan, the Sages overruled the Sadducees, it was established as a period of rejoicing, and it was prohibited to eulogize on those dates.
מִתְּמָנְיָא בֵּיהּ, וְעַד סוֹף מוֹעֲדָא, אִיתּוֹתַב חַגָּא דְשָׁבוּעַיָּא, דְּלָא לְמִסְפַּד, שֶׁהָיוּ בַּיְיתּוֹסִין אוֹמְרִים: עֲצֶרֶת אַחַר הַשַּׁבָּת.
The Gemara discusses the next period listed in the baraita: From the eighth of Nisan until the end of the festival of Passover, the correct date for the festival of Shavuot was restored, and it was similarly decreed not to eulogize during this period. As the Boethusians would say that the festival of Shavuot always occurs after Shabbat, on a Sunday. Their reasoning was that the verse states, with regard to the omer offering and the festival of Shavuot that follows seven weeks later: “And you shall count for you from the morrow after the day of rest [hashabbat], from the day that you brought the sheaf [omer] of the waving; seven weeks shall there be complete” (Leviticus 23:15). Disregarding the oral tradition, the Boethusians interpreted the phrase “from the morrow after the day of rest [hashabbat]” literally, as referring to Shabbat, not the Festival day.
נִיטְפַּל לָהֶם רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאָמַר לָהֶם: שׁוֹטִים, מִנַּיִן לָכֶם? וְלֹא הָיָה אָדָם אֶחָד שֶׁהָיָה מְשִׁיבוֹ, חוּץ מִזָּקֵן אֶחָד שֶׁהָיָה מְפַטְפֵּט כְּנֶגְדּוֹ, וְאָמַר: מֹשֶׁה רַבֵּינוּ אוֹהֵב יִשְׂרָאֵל הָיָה, וְיוֹדֵעַ שֶׁעֲצֶרֶת יוֹם אֶחָד הוּא, עָמַד וְתִקְּנָהּ אַחַר שַׁבָּת כְּדֵי שֶׁיְּהוּ יִשְׂרָאֵל מִתְעַנְּגִין שְׁנֵי יָמִים. קָרָא עָלָיו מִקְרָא זֶה: ״אַחַד עָשָׂר יוֹם מֵחוֹרֵב דֶּרֶךְ הַר שֵׂעִיר״.
At the time, Rabban Yoḥanan ben Zakkai joined the discussion with the Boethusians and said to them: Fools! From where have you derived this? And there was no man who answered him, except for one elderly man who was prattling [mefatpet] at him, and he said: Moses, our teacher, was a lover of the Jewish people and he knew that Shavuot is only one day. Therefore, he arose and established it after Shabbat, in order that the Jewish people would enjoy themselves for two days. Rabban Yoḥanan ben Zakkai recited this verse in response to that old man: “It is eleven days’ journey from Horeb to Kadesh Barnea by the way of Mount Seir” (Deuteronomy 1:2).
וְאִם מֹשֶׁה רַבֵּינוּ אוֹהֵב יִשְׂרָאֵל הָיָה, לָמָּה אִיחֲרָן בְּמִדְבָּר אַרְבָּעִים שָׁנָה? אָמַר לוֹ: רַבִּי, בְּכָךְ אַתָּה פּוֹטְרֵנִי? אָמַר לוֹ: שׁוֹטֶה! וְלֹא תְּהֵא תּוֹרָה שְׁלֵמָה שֶׁלָּנוּ כְּשִׂיחָה בְּטֵילָה שֶׁלָּכֶם!
And if Moses, our teacher, was a lover of the Jewish people, why did he delay them in the wilderness forty years? The elderly man said to him: My teacher, you dismiss me with this retort? Rabbi Yoḥanan ben Zakkai said to him: Fool! And will our perfect Torah not be as worthy as your frivolous speech? Your claim can easily be refuted.
כָּתוּב אֶחָד אוֹמֵר: ״תִּסְפְּרוּ חֲמִשִּׁים יוֹם״, וְכָתוּב אֶחָד אוֹמֵר: ״שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה״.
Rabbi Yoḥanan ben Zakkai cites a proof that Shavuot does not need to occur specifically on a Sunday. One verse states: “Even to the morrow after the seventh week you shall number fifty days; and you shall present a new meal offering to the Lord” (Leviticus 23:16), and one verse, the preceding one, apparently contradicts this when it states: “And you shall count for you from the morrow after the day of rest, from the day that you brought the sheaf of the waving; seven weeks shall there be complete.” Is the festival of Shavuot seven full weeks after Passover, i.e., counting from Sunday through Shabbat seven times; or is it fifty days after Passover?
הָא כֵּיצַד? כָּאן – בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּאן – בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶמְצַע שַׁבָּת.
The Gemara explains: How so, i.e., how can one reconcile these two verses? Here, the verse that mentions seven complete weeks, is referring to a year when the festival of Passover occurs on Shabbat. In such a year, the fifty-day period between Passover and Shavuot contains seven complete weeks, from Sunday through Shabbat. There, the verse that defines the period as fifty days, is referring to a year when the festival of Passover occurs in the middle of the week.
(שֶׁל רַבִּי אֱלִיעֶזֶר: סוֹפֵר, רַבִּי יְהוֹשֻׁעַ: מוֹנֶה, רַבִּי יִשְׁמָעֵאל: מְעַמֵּר, רַבִּי יְהוּדָה: לְמַטָּה – סִימָן.)
The Gemara presents a mnemonic for several other proofs in refutation of the claim of the Boethusians: That of Rabbi Eliezer: Number; Rabbi Yehoshua: Count; Rabbi Yishmael: From the omer; Rabbi Yehuda: Below.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״תִּסְפׇּר לָךְ״, סְפִירָה תְּלוּיָה בְּבֵית דִּין, שֶׁהֵם יוֹדְעִים לְחַדֵּשׁ. ״מִמָּחֳרַת הַשַּׁבָּת״ – מָחֳרַת יוֹם טוֹב, יָצָאת שַׁבַּת בְּרֵאשִׁית שֶׁסְּפִירָתָהּ בְּכׇל אָדָם.
Rabbi Eliezer says: The previous proof is not necessary, as the verse states: “Seven weeks you shall number for you; from the time the sickle is first put to the standing grain you shall begin to number seven weeks” (Deuteronomy 16:9). The term “for you” indicates that the counting of the weeks is dependent upon the decision of the court, as they know how to calculate the new months, upon which the date of the Festival depends. Therefore, when the verse states: “The morrow after the day of rest [hashabbat]” (Leviticus 23:16), it means: The morrow after the Festival, as the determination of Festivals is by the court. This serves to exclude the interpretation that the counting starts after the Shabbat of Creation, i.e., a regular weekly Shabbat, whose counting can be performed by every person, not exclusively by the court.
רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אָמְרָה תּוֹרָה מְנֵה יָמִים וְקַדֵּשׁ חֹדֶשׁ, מְנֵה יָמִים וְקַדֵּשׁ עֲצֶרֶת. מָה חֹדֶשׁ סָמוּךְ לְבִיאָתוֹ נִיכָּר, אַף עֲצֶרֶת סָמוּךְ לְבִיאָתָהּ נִיכֶּרֶת.
Citing a different proof, Rabbi Yehoshua says: The Torah said to count days, as it is stated: “A month of days” (Numbers 11:20), and then sanctify the month with offerings. And the Torah also said to count days from Passover and then sanctify the festival of Shavuot with offerings, as it is stated: “You shall count fifty days” (Leviticus 23:16). From this comparison, one can learn that just as the start of the counting toward the new month is known even before it comes, as one begins counting toward the following new month on the first day of a month, so too the start of the counting toward the festival of Shavuot is known even before it comes, as one begins counting toward Shavuot on a fixed day of the month.
וְאִם תֹּאמַר: עֲצֶרֶת לְעוֹלָם אַחַר הַשַּׁבָּת, הֵיאַךְ תְּהֵא נִיכֶּרֶת מִשֶּׁלְּפָנֶיהָ?
The Gemara elaborates: And if you say that the festival of Shavuot always occurs the day after Shabbat, how is the counting toward Shavuot known based on what came before it? If the occurrence of Shavuot depends upon a Shabbat, there would be no specific date after Passover upon which the counting occurs yearly.
רַבִּי יִשְׁמָעֵאל אוֹמֵר: אָמְרָה תּוֹרָה הָבֵא עוֹמֶר בַּפֶּסַח, וּשְׁתֵּי הַלֶּחֶם בָּעֲצֶרֶת. מָה לְהַלָּן – רֶגֶל וּתְחִלַּת רֶגֶל, אַף כָּאן – רֶגֶל וּתְחִלַּת רֶגֶל.
Rabbi Yishmael says there is another refutation of the Boethusian interpretation. The Torah said: Bring the omer offering on the festival on Passover and the two loaves on Shavuot. Just as there, with regard to the offering on the festival of Shavuot, the two loaves are brought at the beginning of the Festival, as it lasts only one day, so too here, with regard to the festival of Passover, the omer must be brought at the beginning of the Festival. If the omer were to always be brought on a Sunday, this might occur at the end of the festival of Passover. For example, if Passover started on a Monday, the omer would be brought only on the next Sunday, at the end of the Festival.
רַבִּי יְהוּדָה בֶּן בְּתִירָא אוֹמֵר: נֶאֱמַר ״שַׁבָּת״ לְמַעְלָה, וְנֶאֱמַר ״שַׁבָּת״ לְמַטָּה. מָה לְהַלָּן – רֶגֶל, וּתְחִלַּת רֶגֶל סָמוּךְ לָהּ, אַף כָּאן – רֶגֶל, וּתְחִלַּת רֶגֶל סָמוּךְ לָהּ.
Rabbi Yehuda ben Beteira says there is yet another refutation. It is stated “shabbat” above (Leviticus 23:15), with regard to starting the counting of the omer, and it is also stated “shabbat” below (Leviticus 23:16), with regard to the commencement of the festival of Shavuot. Just as there, with regard to the festival of Shavuot, it is stated: “Even until the morrow after the seventh week [hashabbat] you shall number fifty days,” and the word shabbat is referring to the beginning of the Festival and it immediately follows the end of the seventh week; so too here, with regard to the bringing of the omer, the word shabbat means Festival, so that the omer offering immediately follows the beginning of the Festival, on the second day of Passover. According to the Boethusians, the commencement of the counting could start well after the beginning of Passover. For example, if Passover occurs on a Sunday, the counting of the omer would start only the following Sunday.
תָּנוּ רַבָּנַן: ״וּסְפַרְתֶּם לָכֶם״, שֶׁתְּהֵא סְפִירָה לְכׇל אֶחָד וְאֶחָד.
The Sages taught in a baraita: The verse states: “And you shall count for you from the morrow after the day of rest [hashabbat], from the day that you brought the sheaf of the waving; seven weeks there shall be complete” (Leviticus 23:15). The phrase: “And you shall count for you,” teaches that the mitzva of counting is not a communal obligation. Rather, there should be a counting by each and every person.
״מִמָּחֳרַת הַשַּׁבָּת״ – מִמָּחֳרַת יוֹם טוֹב, אוֹ אֵינוֹ אֶלָּא לְמָחֳרַת שַׁבַּת בְּרֵאשִׁית? רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר: הֲרֵי הוּא אוֹמֵר ״תִּסְפְּרוּ חֲמִשִּׁים יוֹם״, כׇּל סְפִירוֹת שֶׁאַתָּה סוֹפֵר לֹא יְהוּ אֶלָּא חֲמִשִּׁים יוֹם.
The baraita continues: From the morrow after the day of rest [hashabbat], this means from the morrow after the festival of Passover. Or perhaps this is not the meaning of the verse, but rather it means after the Shabbat of Creation, i.e., Sunday. Rabbi Yosei bar Yehuda says: This cannot be correct, as the verse states: “Even until the morrow after the seventh week you shall number fifty days” (Leviticus 23:16). This teaches that all the countings that you count shall be only fifty days.
וְאִם תֹּאמַר מִמָּחֳרַת שַׁבַּת בְּרֵאשִׁית, פְּעָמִים שֶׁאַתָּה מוֹצֵא חֲמִשִּׁים וְאֶחָד, וּפְעָמִים שֶׁאַתָּה מוֹצֵא חֲמִשִּׁים וּשְׁנַיִם, חֲמִשִּׁים וּשְׁלֹשָׁה, חֲמִשִּׁים וְאַרְבָּעָה, חֲמִשִּׁים וַחֲמִשָּׁה, חֲמִשִּׁים וְשִׁשָּׁה.
Rabbi Yosei bar Yehuda elaborates: And if you say that the clause: “From the morrow after the day of rest [hashabbat],” is referring to the Shabbat of Creation, sometimes you will find a count of fifty-one days from the first day of Passover, which is the date that the count began the previous year, until Shavuot; and sometimes you will find fifty-two, or fifty-three, or fifty-four, or fifty-five, or fifty-six. For example, in one year, Passover occurs on Shabbat, and the counting of the omer would start on Sunday, the sixteenth of Nisan, and Shavuot would occur fifty days later. Another year, Passover occurs on a Friday, and the counting starts on Sunday, then the date that Shavuot will occur this year is fifty-one days from the sixteenth of Nisan. If Passover occurs on a Thursday, and the counting begins on the following Sunday, Shavuot will occur fifty-two days from the sixteenth of Nisan.
רַבִּי יְהוּדָה בֶּן בְּתִירָא אוֹמֵר: אֵינוֹ צָרִיךְ,
Rabbi Yehuda ben Beteira says: That proof is not necessary,
Follow
