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Today's Daf Yomi

October 20, 2021 | 讬状讚 讘诪专讞砖讜讜谉 转砖驻状讘

Masechet Rosh Hashanah is dedicated anonymously in honor of Rabbanit Michelle Farber whose dedication to learning and teaching the daf continues to inspire so many people around the world.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Rosh Hashanah 11

This month of learning is sponsored in memory of Dr. Chaya R. Gorsetman, Chaya bat Esriel v鈥橬aomi z鈥檒 during the period of shloshim by her husband, children, and grandchildren. “We especially wanted to sponsor Talmud learning in honor of Chaya because Chaya learned gemara with her father, Esriel, starting in the sixth grade. This was an unusual opportunity for women at that time and Esriel loved Gemara and made it come alive for Chaya. This experience impacted her life’s work, educating novice teachers to give children the tools to nurture their wonder and natural curiosity, in order to make them lifelong learners. As part of her educational philosophy and life, Chaya championed greater involvement and engagement of women in Orthodox Jewish life, so it feels especially meaningful to sponsor learning through Hadran, an organization dedicated to inspiring and enabling Jewish women across the world to learn Talmud. Finally, Chaya was a serious davener who developed a deep connection to HKBH through tefillah. Chaya especially loved Rosh Hashanah and Yom Kippur tefillah and along with her husband, Fred, she founded a minyan for the Yamim Noraim in Riverdale. Accordingly, the sponsorship of Masechet Rosh Hashanah carries extra honor to her legacy.聽

What are the sources upon which both Rabbi Eliezer and Rabbi Yehoshua derive each of the dates of the events discussed – the creation of the world, birth and death date of Avraham and Yaakov, and of Yitchak, Sarah, Rachel, and Chana’s prayers were answered (to have children), the release of Joseph from jail, Jews stopped being slaves in Egypt, the Exodus from Egypt, and the future redemption. They have another debate regarding the date of the flood which is dependent on their debate regarding the creation of the world. Rabbi Eliezer who holds that the world was created in Nissan holds that the flood began on 17 Cheshvan. Rabbi Yehuda who holds that the world was created in Tishrei holds that the flood began on 17 Iyar.

讘专讗砖 讛砖谞讛 讘讟诇讛 注讘讜讚讛 诪讗讘讜转讬谞讜 讘诪爪专讬诐 讘谞讬住谉 谞讙讗诇讜 讘转砖专讬 注转讬讚讬谉 诇讬讙讗诇

on Rosh HaShana our forefathers鈥 slavery in Egypt ceased; in Nisan the Jewish people were redeemed from Egypt; and in Tishrei in the future the Jewish people will be redeemed in the final redemption with the coming of the Messiah.

专讘讬 讬讛讜砖注 讗讜诪专 讘谞讬住谉 谞讘专讗 讛注讜诇诐 讘谞讬住谉 谞讜诇讚讜 讗讘讜转 讘谞讬住谉 诪转讜 讗讘讜转 讘驻住讞 谞讜诇讚 讬爪讞拽 讘专讗砖 讛砖谞讛 谞驻拽讚讛 砖专讛 专讞诇 讜讞谞讛 讘专讗砖 讛砖谞讛 讬爪讗 讬讜住祝 诪讘讬转 讛讗住讜专讬谉 讘专讗砖 讛砖谞讛 讘讟诇讛 注讘讜讚讛 诪讗讘讜转讬谞讜 讘诪爪专讬诐 讘谞讬住谉 谞讙讗诇讜 讘谞讬住谉 注转讬讚讬谉 诇讬讙讗诇

Rabbi Yehoshua disagrees and says: In Nisan the world was created; in Nisan the Patriarchs were born; in Nisan the Patriarchs died; on Passover Isaac was born; on Rosh HaShana Sarah, Rachel, and Hannah were remembered by God and conceived sons; on Rosh HaShana Joseph came out from prison; on Rosh HaShana our forefathers鈥 slavery in Egypt ceased; in Nisan the Jewish people were redeemed from Egypt; and in Nisan in the future the Jewish people will be redeemed in the final redemption.

转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 诪谞讬谉 砖讘转砖专讬 谞讘专讗 讛注讜诇诐 砖谞讗诪专 讜讬讗诪专 讗诇讛讬诐 转讚砖讗 讛讗专抓 讚砖讗 注砖讘 诪讝专讬注 讝专注 注抓 驻专讬 讗讬讝讛讜 讞讚砖 砖讛讗专抓 诪讜爪讬讗讛 讚砖讗讬诐 讜讗讬诇谉 诪诇讗 驻讬专讜转 讛讜讬 讗讜诪专 讝讛 转砖专讬 讜讗讜转讜 讛驻专拽 讝诪谉 专讘讬注讛 讛讬转讛 讜讬专讚讜 讙砖诪讬诐 讜爪讬诪讞讜 砖谞讗诪专 讜讗讚 讬注诇讛 诪谉 讛讗专抓

The Gemara explains these matters in detail: It is taught in a baraita that Rabbi Eliezer says: From where is it derived that the world was created in the month of Tishrei? As it is stated: 鈥淎nd God said: Let the earth bring forth grass, herb yielding seed, and fruit tree yielding fruit after its kind鈥 (Genesis 1:11). Which is the month in which the earth brings forth grass and the trees are full of ripe fruit? You must say that this is Tishrei. And a further proof that the world was created in Tishrei is that when the world was first created, it needed rain so that the plants would grow, and the period beginning with Tishrei is a time of rain, and rain fell and the plants grew, as it is stated: 鈥淏ut there went up a mist from the earth, and watered the whole face of the ground鈥 (Genesis 2:6).

专讘讬 讬讛讜砖注 讗讜诪专 诪谞讬谉 砖讘谞讬住谉 谞讘专讗 讛注讜诇诐 砖谞讗诪专 讜转讜爪讗 讛讗专抓 讚砖讗 注砖讘 诪讝专讬注 讝专注讜注抓 注讜砖讛 驻专讬 讗讬讝讛讜 讞讚砖 砖讛讗专抓 诪诇讬讗讛 讚砖讗讬诐 讜讗讬诇谉 诪讜爪讬讗 驻讬专讜转 讛讜讬 讗讜诪专 讝讛 谞讬住谉 讜讗讜转讜 讛驻专拽 讝诪谉 讘讛诪讛 讜讞讬讛 讜注讜祝 砖诪讝讚讜讜讙讬谉 讝讛 讗爪诇 讝讛 砖谞讗诪专 诇讘砖讜 讻专讬诐 讛爪讗谉 讜讙讜壮

Rabbi Yehoshua says: From where is it derived that the world was created in the month of Nisan? As it is stated: 鈥淎nd the earth brought forth grass, herb yielding seed after its kind, and tree yielding fruit鈥 (Genesis 1:12). Which is the month in which the earth is full of grass and the trees begin to bring forth fruit? You must say that this is Nisan. And further proof that the world was created in Nisan is that when the world was first created, the animals had to breed in order to fill the world, and the period beginning with Nisan is a time when cattle, and beasts, and birds mate with one another, as it is stated: 鈥淭he flocks are clothed in the meadows, and the valleys are wrapped in grain; they shout for joy, they also sing鈥 (Psalms 65:14).

讜讗讬讚讱 谞诪讬 讛讗 讻转讬讘 注抓 注讜砖讛 驻专讬 讛讛讜讗 诇讘专讻讛 诇讚讜专讜转 讛讜讗 讚讻转讬讘

The Gemara asks: And according to the opinion of the other tanna, Rabbi Eliezer, isn鈥檛 it written: 鈥淎nd tree yielding fruit,鈥 indicating that the world was created at a time when the trees were just beginning to form their fruit? The Gemara answers: That verse is written as a blessing for future generations, that then too they will form their fruit.

讜讗讬讚讱 谞诪讬 讛讗 讻转讬讘 注抓 驻专讬 讛讛讜讗 讻讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讻诇 诪注砖讛 讘专讗砖讬转 诇拽讜诪转谉 谞讘专讗讜 诇讚注转谉 谞讘专讗讜 诇爪讘讬讜谞谉 谞讘专讗讜 砖谞讗诪专 讜讬讻诇讜 讛砖诪讬诐 讜讛讗专抓 讜讻诇 爪讘讗诐 讗诇 转拽专讬 爪讘讗诐 讗诇讗 爪讘讬讜谞诐

The Gemara continues to ask: And according to the opinion of the other tanna, Rabbi Yehoshua, isn鈥檛 it written: 鈥淔ruit tree,鈥 indicating that the world was created in a season when the trees were already filled with their fruit? The Gemara answers: That verse may be understood in accordance with the statement of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: All the acts of Creation were created with their full stature, immediately fit to bear fruit; they were created with their full mental capacities; they were created with their full form. As it is stated: 鈥淎nd the heavens and the earth were finished, and all their host鈥 (Genesis 2:1). Do not read it as 鈥渢heir host [tzeva鈥檃m]鈥; rather, read it as their form [tzivyonam], which implies that the trees were created filled with ripe fruit.

专讘讬 讗诇讬注讝专 讗讜诪专 诪谞讬谉 砖讘转砖专讬 谞讜诇讚讜 讗讘讜转 砖谞讗诪专 讜讬拽讛诇讜 讗诇 讛诪诇讱 砖诇诪讛 讻诇 讗讬砖 讬砖专讗诇 讘讬专讞 讛讗讬转谞讬诐 讘讞讙 讬专讞 砖谞讜诇讚讜 讘讜 讗讬转谞讬 注讜诇诐

The baraita continues: Rabbi Eliezer says: From where is it derived that in Tishrei the Patriarchs were born? As it is stated: 鈥淎nd all the men of Israel assembled themselves before King Solomon at the feast in the month of the mighty [eitanim], which is the seventh month鈥 (I Kings 8:2), i.e., Tishrei. What is the meaning of the phrase: The month of the mighty? It is the month in which the mighty ones of the world, i.e., the Patriarchs, were born.

诪讗讬 诪砖诪注 讚讛讗讬 讗讬转谉 诇讬砖谞讗 讚转拽讬驻讬 讛讜讗 讻讚讻转讬讘 讗讬转谉 诪讜砖讘讱 讜讗讜诪专 砖诪注讜 讛专讬诐 讗转 专讬讘 讛壮 讜讛讗讬转谞讬诐 诪讜住讚讬 讗专抓 讜讗讜诪专 拽讜诇 讚讜讚讬 讛谞讛 讝讛 讘讗 诪讚诇讙 注诇 讛讛专讬诐 诪拽驻抓 注诇 讛讙讘注讜转 诪讚诇讙 注诇 讛讛专讬诐 讘讝讻讜转 讗讘讜转 诪拽驻抓 注诇 讛讙讘注讜转 讘讝讻讜转 讗诪讛讜转

The Gemara asks: From where may it be inferred that the term eitan denotes mighty? As it is written: 鈥淪trong [eitan] is Your dwelling place, and You put Your nest in a rock鈥 (Numbers 24:21). And it says: 鈥淗ear, O mountains, the Lord鈥檚 controversy, and you strong [eitanim] foundations of the earth鈥 (Micah 6:2), which is a call to the Patriarchs. And it says: 鈥淭he voice of my beloved; behold, he comes leaping upon the mountains, skipping upon the hills鈥 (Song of Songs 2:8): 鈥淟eaping upon the mountains鈥 means that the redemption will arrive early in the merit of the Patriarchs, who are called mountains, and 鈥渟kipping upon the hills鈥 means that it will come in the merit of the Matriarchs.

专讘讬 讬讛讜砖注 讗讜诪专 诪谞讬谉 砖讘谞讬住谉 谞讜诇讚讜 讗讘讜转 砖谞讗诪专 讜讬讛讬 讘砖诪讜谞讬诐 砖谞讛 讜讗专讘注 诪讗讜转 砖谞讛 诇爪讗转 讘谞讬 讬砖专讗诇 诪讗专抓 诪爪专讬诐 讘砖谞讛 讛专讘讬注讬转 讘讞讚砖 讝讬讜 讘讬专讞 砖谞讜诇讚讜 讘讜 讝讬讜转谞讬 注讜诇诐

Rabbi Yehoshua says: From where is it derived that in Nisan the Patriarchs were born? As it is stated: 鈥淎nd it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year, in the month of Ziv鈥 (I Kings 6:1). This means in the month in which the radiant ones [zivtanei] of the world, the Patriarchs, were born.

讜讗讬讚讱 谞诪讬 讛讻转讬讘 讘讬专讞 讛讗讬转谞讬诐 讛转诐 讚转拽讬驻讬 讘诪爪讜转

The Gemara asks: And according to the other tanna, Rabbi Yehoshua, isn鈥檛 it written: 鈥淚n the month of the mighty,鈥 which indicates that the Patriarchs were born in Tishrei? The Gemara answers: There, it means that the month is mighty in mitzvot, due to the many Festivals that occur in Tishrei.

讜讗讬讚讱 谞诪讬 讛讻转讬讘 讘讞讚砖 讝讬讜 讛讛讜讗 讚讗讬转 讘讬讛 讝讬讜讗 诇讗讬诇谞讬 讚讗诪专 专讘 讬讛讜讚讛 讛讗讬 诪讗谉 讚谞驻拽 讘讬讜诪讬 谞讬住谉 讜讞讝讬 讗讬诇谞讬 讚诪诇讘诇讘讬 讗讜诪专 讘专讜讱 砖诇讗 讞讬住专 诪注讜诇诪讜 讻诇讜诐 讜讘专讗 讘讜 讘专讬讜转 讟讜讘讜转 讜讗讬诇谞讜转 讟讜讘讜转 诇讛转谞讗讜转 讘讛谉 讘谞讬 讗讚诐

The Gemara asks further: And according to the other tanna, Rabbi Eliezer, isn鈥檛 it written: 鈥淚n the month of Ziv鈥? The Gemara answers: Ziv is not an allusion to the Patriarchs. Rather, it means that Nisan is the month in which there is radiance [ziv] for the trees. As Rav Yehuda said: One who goes out during the days of Nisan and sees trees that are blossoming recites: Blessed鈥ho has withheld nothing from His world and has created in it beautiful creatures and beautiful trees for human beings to enjoy.

诪讗谉 讚讗诪专 讘谞讬住谉 谞讜诇讚讜 讘谞讬住谉 诪转讜 诪讗谉 讚讗诪专 讘转砖专讬 谞讜诇讚讜 讘转砖专讬 诪转讜 砖谞讗诪专 讜讬讗诪专 讗诇讬讛诐 讘谉 诪讗讛 讜注砖专讬诐 砖谞讛 讗谞讻讬 讛讬讜诐 砖讗讬谉 转诇诪讜讚 诇讜诪专 讛讬讜诐 讜诪讛 转诇诪讜讚 诇讜诪专 讛讬讜诐 讛讬讜诐 诪诇讗讜 讬诪讬 讜砖谞讜转讬 诇诇诪讚讱 砖讛拽讚讜砖 讘专讜讱 讛讜讗 讬讜砖讘 讜诪诪诇讗 砖谞讜转讬讛诐 砖诇 爪讚讬拽讬诐 诪讬讜诐 诇讬讜诐 诪讞讚砖 诇讞讚砖 砖谞讗诪专 讗转 诪住驻专 讬诪讬讱 讗诪诇讗

The Gemara continues: The one who said that in Nisan the Patriarchs were born also holds that in Nisan they died. The one who says that in Tishrei they were born also holds that in Tishrei they died, as it is stated about Moses on the day of his death: 鈥淎nd he said to them: I am one hundred and twenty years old today鈥 (Deuteronomy 31:2). As there is no need for the verse to state 鈥渢oday,鈥 since it is clear that Moses was speaking on that day, what is the meaning when the verse states 鈥渢oday鈥? It is to teach that Moses was speaking precisely, as if to say: Today my days and years are exactly filled and completed. This comes to teach you that the Holy One, Blessed be He, sits and fills the years of the righteous from day to day and from month to month, as it is stated: 鈥淭he number of your days I will fulfill鈥 (Exodus 23:26). Similarly, the Patriarchs merited that their years be fulfilled to the day, and so they died on the same date they were born.

讘驻住讞 谞讜诇讚 讬爪讞拽 诪谞诇谉 讻讚讻转讬讘 诇诪讜注讚 讗砖讜讘 讗诇讬讱 讗讬诪转 拽讗讬 讗讬诇讬诪讗 讘驻住讞 讜拽讗诪专 诇讬讛 讘注爪专转 讘讞诪砖讬谉 讬讜诪讬谉 诪讬 拽讗 讬诇讚讛 讗诇讗 讚拽讗讬 讘注爪专转 讜拽讗诪专 诇讬讛 讘转砖专讬 讗讻转讬 讘讞诪砖讛 讬专讞讬 诪讬 拽讗 讬诇讚讛 讗诇讗 讚拽讗讬 讘讞讙 讜拽讗诪专 诇讛 讘谞讬住谉

It was taught in the baraita: On Passover Isaac was born. The Gemara asks: From where do we derive this? As it is written that the angel who informed Sarah that she would bear a son told Abraham: 鈥淎t the appointed time [mo鈥檈d] I will return to you, at this season, and Sarah shall have a son鈥 (Genesis 18:14). This is understood to mean: At the time of the next Festival [mo鈥檈d]. When did the angel say this? If we say that it was on Passover and he said to him that Sarah would have a son on Shavuot, can a woman give birth after only fifty days? Rather, say that it was Shavuot and he said that she would give birth on the Festival that occurs in the month of Tishrei, i.e., Sukkot. But still, can she give birth after only five months? Rather, you must say that it was Sukkot, and he spoke about the Festival that occurs in the month of Nisan, i.e., Passover.

讗讻转讬 讘砖讬转讗 讬专讞讬 诪讬 拽讗 讬诇讚讛 转谞讗 讗讜转讛 砖谞讛 诪注讜讘专转 讛讬转讛 住讜祝 住讜祝 讻讬 诪讚诇讬 诪专 讬讜诪讬 讟讜诪讗讛 讘爪专讬 诇讛讜

The Gemara asks further: But still, can a woman give birth after only six months? The Gemara answers: A Sage taught in a baraita: That year was a leap year, in which an additional month of Adar was added before Nisan, and a woman can indeed give birth after seven months. The Gemara raises another question: Ultimately, if one deducts Sarah鈥檚 days of ritual impurity, as when the angel spoke Sarah had not yet conceived, and there is a tradition that on that day she began menstruating, as is alluded to in the verse: 鈥淎fter I am grown old, shall I have pleasure鈥 (Genesis 18:12), there are less than seven months.

讗诪专 诪专 讝讜讟专讗 讗驻讬诇讜 诇诪讗谉 讚讗诪专 讬讜诇讚转 诇转砖注讛 讗讬谞讛 讬讜诇讚转 诇诪拽讜讟注讬谉 讬讜诇讚转 诇砖讘注讛 讬讜诇讚转 诇诪拽讜讟注讬谉 砖谞讗诪专 讜讬讛讬 诇转拽讜驻讜转 讛讬诪讬诐 诪讬注讜讟 转拽讜驻讜转 砖转讬诐 讜诪讬注讜讟 讬诪讬诐 砖谞讬诐

Mar Zutra said: Even according to the one who said that if a woman gives birth to a viable baby in her ninth month, she cannot give birth prematurely, and if she does not complete nine full months鈥 gestation the baby will not survive, nevertheless, if a woman gives birth in her seventh month, she may give birth early, before the seventh month is complete. As it is stated about the birth of Samuel: 鈥淎nd it came to pass after cycles of days that Hannah conceived and bore a son鈥 (I Samuel 1:20), which is understood as follows: The minimum of 鈥渃ycles,鈥 seasons of three months, is two, and the minimum of 鈥渄ays鈥 is two. Consequently, it is possible for a woman to give birth after a pregnancy of six months and two days.

讘专讗砖 讛砖谞讛 谞驻拽讚讛 砖专讛 专讞诇 讜讞谞讛 诪谞诇谉 讗诪专 专讘讬 讗诇注讝专 讗转讬讗 驻拽讬讚讛 驻拽讬讚讛 讗转讬讗 讝讻讬专讛 讝讻讬专讛 讻转讬讘 讘专讞诇 讜讬讝讻讜专 讗诇讛讬诐 讗转 专讞诇 讜讻转讬讘 讘讞谞讛 讜讬讝讻专讛 讛壮 讜讗转讬讗 讝讻讬专讛 讝讻讬专讛 诪专讗砖 讛砖谞讛 讚讻转讬讘 砖讘转讜谉 讝讻专讜谉 转专讜注讛

It was taught in the baraita: On Rosh HaShana, Sarah, Rachel, and Hannah were revisited by God and conceived children. The Gemara asks: From where do we derive this? Rabbi Elazar said: This is derived by means of a verbal analogy between one instance of the term revisiting [pekida] and another instance of the term revisiting, and by means of a verbal analogy between one instance of the term remembering [zekhira] and another instance of the word remembering. It is written about Rachel: 鈥淎nd God remembered Rachel鈥 (Genesis 30:22), and it is written about Hannah: 鈥淎nd the Lord remembered her鈥 (I Samuel 1:19). And the meaning of these instances of the term remembering is derived from another instance of the term remembering, with regard to Rosh HaShana, as it is written: 鈥淎 solemn rest, memorial proclaimed with the blast of a shofar鈥 (Leviticus 23:24). From here it is derived that Rachel and Hannah were remembered by God on Rosh HaShana.

驻拽讬讚讛 驻拽讬讚讛 讻转讬讘 讘讞谞讛 讻讬 驻拽讚 讛壮 讗转 讞谞讛 讜讻转讬讘 讘砖专讛 讜讛壮 驻拽讚 讗转 砖专讛

And the meaning of one instance of the term revisiting is derived from another instance of the term revisiting. It is written about Hannah: 鈥淎nd the Lord revisited Hannah鈥 (I Samuel 2:21), and it is written about Sarah: 鈥淎nd the Lord revisited Sarah鈥 (Genesis 21:1). From here it is derived that just as Hannah was revisited on Rosh HaShana, so too, Sarah was revisited on Rosh HaShana.

讘专讗砖 讛砖谞讛 讬爪讗 讬讜住祝 诪讘讬转 讛讗住讜专讬谉 诪谞诇谉 讚讻转讬讘 转拽注讜 讘讞讚砖 砖讜驻专 讘讻住讗 诇讬讜诐 讞讙谞讜 讻讬 讞拽 诇讬砖专讗诇 讛讜讗 讜讙讜壮

It was further taught in the baraita: On Rosh HaShana Joseph came out of prison. The Gemara asks: From where do we derive this? As it is written: 鈥淪ound a shofar at the New Moon, at the covered time of our Festival day. For this is a statute for Israel, a judgment of the God of Jacob鈥 (Psalms 81:4鈥5). This is a reference to Rosh HaShana, the only Festival that occurs at the time of the New Moon, when the moon is covered and cannot be seen.

注讚讜转 讘讬讛讜住祝 砖诪讜 讘爪讗转讜 讜讙讜壮

And immediately afterward it is written: 鈥淭his He ordained in Joseph for testimony, when he went out over the land of Egypt鈥 (Psalms 81:6), implying that Joseph鈥檚 release from prison took place on Rosh HaShana.

讘专讗砖 讛砖谞讛 讘讟诇讛 注讘讜讚讛 诪讗讘讜转讬谞讜 讘诪爪专讬诐 讻转讬讘 讛讻讗 讜讛讜爪讗转讬 讗转讻诐 诪转讞转 住讘诇讜转 诪爪专讬诐 讜讻转讬讘 讛转诐 讛住讬专讜转讬 诪住讘诇 砖讻诪讜

It was also taught in the baraita: On Rosh HaShana our forefathers鈥 slavery in Egypt ceased. From where is this known? It is written here: 鈥淎nd I will bring you out from under the burdens of Egypt鈥 (Exodus 6:6); and it is written there, with regard to Joseph: 鈥淚 removed his shoulder from the burden鈥 (Psalms 81:7). From here it is derived by verbal analogy between the two instances of the word 鈥渂urden鈥 that just as Joseph was released from prison in Tishrei, so too, the slavery of our forefathers in Egypt ended in Tishrei.

讘谞讬住谉 谞讙讗诇讜 讻讚讗讬转讗 讘转砖专讬 注转讬讚讬谉 诇讬讙讗诇 讗转讬讗 砖讜驻专 砖讜驻专 讻转讬讘 讛讻讗 转拽注讜 讘讞讚砖 砖讜驻专 讜讻转讬讘 讛转诐 讘讬讜诐 讛讛讜讗 讬转拽注 讘砖讜驻专 讙讚讜诇

It was taught in the baraita: In Nisan our forefathers were redeemed from Egypt, as it is explicitly stated in the Torah. The baraita continues: In Tishrei in the future the Jewish people will be redeemed in the final redemption. This is derived by means of a verbal analogy between one instance of the word shofar and another instance of the word shofar. It is written here, with regard to Rosh HaShana: 鈥淪ound a shofar at the New Moon鈥 (Psalms 81:4), and it is written there, with regard to the final redemption: 鈥淎nd it shall come to pass on that day, that a great shofar shall be blown鈥 (Isaiah 27:13).

专讘讬 讬讛讜砖注 讗讜诪专 讘谞讬住谉 谞讙讗诇讜 讘谞讬住谉 注转讬讚讬谉 诇讬讙讗诇 诪谞诇谉 讗诪专 拽专讗 诇讬诇 砖诪讜专讬诐 诇讬诇 讛诪砖讜诪专 讜讘讗 诪砖砖转 讬诪讬 讘专讗砖讬转

It was also taught in the baraita: Rabbi Yehoshua says: In Nisan our forefathers were redeemed from Egypt; and in Nisan in the future the Jewish people will be redeemed in the final redemption. The Gemara asks: From where do we derive that the final redemption will be in Nisan? The verse states: 鈥淚t is a night of watching for the Lord for bringing them out from the land of Egypt; this is the Lord鈥檚 night of watching, for all the children of Israel throughout their generations鈥 (Exodus 12:42). This teaches that the night of Passover is a night that has been continuously watched, i.e., set aside for the purpose of redemption, from the six days of Creation, and it will continue to be so until the final redemption.

讜讗讬讚讱 诇讬诇讛 讛诪砖讜诪专 讜讘讗 诪谉 讛诪讝讬拽讬谉

The Gemara asks: And how does the other tanna, Rabbi Eliezer, understand this verse? He derives from it that this is a night that is continuously watched and protected from demons, meaning that demons have no power on the first night of Passover.

讜讗讝讚讜 诇讟注诪讬讬讛讜 讚转谞讬讗 讘砖谞转 砖砖 诪讗讜转 砖谞讛 诇讞讬讬 谞讞 讘讞讚砖 讛砖谞讬 讘砖讘注讛 注砖专 讬讜诐 诇讞讚砖 专讘讬 讬讛讜砖注 讗讜诪专 讗讜转讜 讛讬讜诐 砖讘注讛 注砖专 讘讗讬讬专 讛讬讛 讬讜诐 砖诪讝诇 讻讬诪讛 砖讜拽注 讘讬讜诐 讜诪注讬谞讜转 诪转诪注讟讬谉 讜诪转讜讱 砖砖讬谞讜 诪注砖讬讛谉 砖讬谞讛 讛拽讚讜砖 讘专讜讱 讛讜讗 注诇讬讛诐 诪注砖讛 讘专讗砖讬转 讜讛注诇讛 诪讝诇 讻讬诪讛 讘讬讜诐 讜谞讟诇 砖谞讬 讻讜讻讘讬诐 诪讻讬诪讛 讜讛讘讬讗 诪讘讜诇 诇注讜诇诐

And Rabbi Eliezer and Rabbi Yehoshua follow their lines of reasoning, as they disagreed about this same issue in another context as well. As it is taught in a baraita: 鈥淚n the six hundredth year of Noah鈥檚 life, in the second month, on the seventeenth day of the month, on that day were all the fountains of the great deep broken open, and the windows of heaven were opened鈥 (Genesis 7:11). Rabbi Yehoshua says: That day was the seventeenth of Iyyar, the second month of the year counting from Nisan, which is the day that the constellation of Kima sets during the day and the season that the springs diminish with the increased heat. But because the people of the generation of the flood changed their actions for the worse, the Holy One, Blessed be He, changed for them the acts of Creation, and instead of Kima setting, He caused the constellation of Kima to rise during the day and He removed two stars from Kima, and in this way He brought a flood to the world.

专讘讬 讗诇讬注讝专 讗讜诪专 讗讜转讜 讛讬讜诐 砖讘注讛 注砖专 讘诪专讞砖讜谉 讛讬讛 讬讜诐 砖诪讝诇 讻讬诪讛 注讜诇讛 讘讬讜诐 讜诪注讬谞讜转 诪转讙讘专讬诐

Rabbi Eliezer disagrees and says: That day was the seventeenth of Mar岣shvan, the second month counting from Tishrei, which is the day that the constellation of Kima rises during the day and the season that the springs increase.

Masechet Rosh Hashana 聽is dedicated anonymously in honor of聽Rabbanit Michelle Farber whose dedication to learning and teaching the daf continues to inspire so many people around the world.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Rosh Hashanah 11

讘专讗砖 讛砖谞讛 讘讟诇讛 注讘讜讚讛 诪讗讘讜转讬谞讜 讘诪爪专讬诐 讘谞讬住谉 谞讙讗诇讜 讘转砖专讬 注转讬讚讬谉 诇讬讙讗诇

on Rosh HaShana our forefathers鈥 slavery in Egypt ceased; in Nisan the Jewish people were redeemed from Egypt; and in Tishrei in the future the Jewish people will be redeemed in the final redemption with the coming of the Messiah.

专讘讬 讬讛讜砖注 讗讜诪专 讘谞讬住谉 谞讘专讗 讛注讜诇诐 讘谞讬住谉 谞讜诇讚讜 讗讘讜转 讘谞讬住谉 诪转讜 讗讘讜转 讘驻住讞 谞讜诇讚 讬爪讞拽 讘专讗砖 讛砖谞讛 谞驻拽讚讛 砖专讛 专讞诇 讜讞谞讛 讘专讗砖 讛砖谞讛 讬爪讗 讬讜住祝 诪讘讬转 讛讗住讜专讬谉 讘专讗砖 讛砖谞讛 讘讟诇讛 注讘讜讚讛 诪讗讘讜转讬谞讜 讘诪爪专讬诐 讘谞讬住谉 谞讙讗诇讜 讘谞讬住谉 注转讬讚讬谉 诇讬讙讗诇

Rabbi Yehoshua disagrees and says: In Nisan the world was created; in Nisan the Patriarchs were born; in Nisan the Patriarchs died; on Passover Isaac was born; on Rosh HaShana Sarah, Rachel, and Hannah were remembered by God and conceived sons; on Rosh HaShana Joseph came out from prison; on Rosh HaShana our forefathers鈥 slavery in Egypt ceased; in Nisan the Jewish people were redeemed from Egypt; and in Nisan in the future the Jewish people will be redeemed in the final redemption.

转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 诪谞讬谉 砖讘转砖专讬 谞讘专讗 讛注讜诇诐 砖谞讗诪专 讜讬讗诪专 讗诇讛讬诐 转讚砖讗 讛讗专抓 讚砖讗 注砖讘 诪讝专讬注 讝专注 注抓 驻专讬 讗讬讝讛讜 讞讚砖 砖讛讗专抓 诪讜爪讬讗讛 讚砖讗讬诐 讜讗讬诇谉 诪诇讗 驻讬专讜转 讛讜讬 讗讜诪专 讝讛 转砖专讬 讜讗讜转讜 讛驻专拽 讝诪谉 专讘讬注讛 讛讬转讛 讜讬专讚讜 讙砖诪讬诐 讜爪讬诪讞讜 砖谞讗诪专 讜讗讚 讬注诇讛 诪谉 讛讗专抓

The Gemara explains these matters in detail: It is taught in a baraita that Rabbi Eliezer says: From where is it derived that the world was created in the month of Tishrei? As it is stated: 鈥淎nd God said: Let the earth bring forth grass, herb yielding seed, and fruit tree yielding fruit after its kind鈥 (Genesis 1:11). Which is the month in which the earth brings forth grass and the trees are full of ripe fruit? You must say that this is Tishrei. And a further proof that the world was created in Tishrei is that when the world was first created, it needed rain so that the plants would grow, and the period beginning with Tishrei is a time of rain, and rain fell and the plants grew, as it is stated: 鈥淏ut there went up a mist from the earth, and watered the whole face of the ground鈥 (Genesis 2:6).

专讘讬 讬讛讜砖注 讗讜诪专 诪谞讬谉 砖讘谞讬住谉 谞讘专讗 讛注讜诇诐 砖谞讗诪专 讜转讜爪讗 讛讗专抓 讚砖讗 注砖讘 诪讝专讬注 讝专注讜注抓 注讜砖讛 驻专讬 讗讬讝讛讜 讞讚砖 砖讛讗专抓 诪诇讬讗讛 讚砖讗讬诐 讜讗讬诇谉 诪讜爪讬讗 驻讬专讜转 讛讜讬 讗讜诪专 讝讛 谞讬住谉 讜讗讜转讜 讛驻专拽 讝诪谉 讘讛诪讛 讜讞讬讛 讜注讜祝 砖诪讝讚讜讜讙讬谉 讝讛 讗爪诇 讝讛 砖谞讗诪专 诇讘砖讜 讻专讬诐 讛爪讗谉 讜讙讜壮

Rabbi Yehoshua says: From where is it derived that the world was created in the month of Nisan? As it is stated: 鈥淎nd the earth brought forth grass, herb yielding seed after its kind, and tree yielding fruit鈥 (Genesis 1:12). Which is the month in which the earth is full of grass and the trees begin to bring forth fruit? You must say that this is Nisan. And further proof that the world was created in Nisan is that when the world was first created, the animals had to breed in order to fill the world, and the period beginning with Nisan is a time when cattle, and beasts, and birds mate with one another, as it is stated: 鈥淭he flocks are clothed in the meadows, and the valleys are wrapped in grain; they shout for joy, they also sing鈥 (Psalms 65:14).

讜讗讬讚讱 谞诪讬 讛讗 讻转讬讘 注抓 注讜砖讛 驻专讬 讛讛讜讗 诇讘专讻讛 诇讚讜专讜转 讛讜讗 讚讻转讬讘

The Gemara asks: And according to the opinion of the other tanna, Rabbi Eliezer, isn鈥檛 it written: 鈥淎nd tree yielding fruit,鈥 indicating that the world was created at a time when the trees were just beginning to form their fruit? The Gemara answers: That verse is written as a blessing for future generations, that then too they will form their fruit.

讜讗讬讚讱 谞诪讬 讛讗 讻转讬讘 注抓 驻专讬 讛讛讜讗 讻讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讻诇 诪注砖讛 讘专讗砖讬转 诇拽讜诪转谉 谞讘专讗讜 诇讚注转谉 谞讘专讗讜 诇爪讘讬讜谞谉 谞讘专讗讜 砖谞讗诪专 讜讬讻诇讜 讛砖诪讬诐 讜讛讗专抓 讜讻诇 爪讘讗诐 讗诇 转拽专讬 爪讘讗诐 讗诇讗 爪讘讬讜谞诐

The Gemara continues to ask: And according to the opinion of the other tanna, Rabbi Yehoshua, isn鈥檛 it written: 鈥淔ruit tree,鈥 indicating that the world was created in a season when the trees were already filled with their fruit? The Gemara answers: That verse may be understood in accordance with the statement of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: All the acts of Creation were created with their full stature, immediately fit to bear fruit; they were created with their full mental capacities; they were created with their full form. As it is stated: 鈥淎nd the heavens and the earth were finished, and all their host鈥 (Genesis 2:1). Do not read it as 鈥渢heir host [tzeva鈥檃m]鈥; rather, read it as their form [tzivyonam], which implies that the trees were created filled with ripe fruit.

专讘讬 讗诇讬注讝专 讗讜诪专 诪谞讬谉 砖讘转砖专讬 谞讜诇讚讜 讗讘讜转 砖谞讗诪专 讜讬拽讛诇讜 讗诇 讛诪诇讱 砖诇诪讛 讻诇 讗讬砖 讬砖专讗诇 讘讬专讞 讛讗讬转谞讬诐 讘讞讙 讬专讞 砖谞讜诇讚讜 讘讜 讗讬转谞讬 注讜诇诐

The baraita continues: Rabbi Eliezer says: From where is it derived that in Tishrei the Patriarchs were born? As it is stated: 鈥淎nd all the men of Israel assembled themselves before King Solomon at the feast in the month of the mighty [eitanim], which is the seventh month鈥 (I Kings 8:2), i.e., Tishrei. What is the meaning of the phrase: The month of the mighty? It is the month in which the mighty ones of the world, i.e., the Patriarchs, were born.

诪讗讬 诪砖诪注 讚讛讗讬 讗讬转谉 诇讬砖谞讗 讚转拽讬驻讬 讛讜讗 讻讚讻转讬讘 讗讬转谉 诪讜砖讘讱 讜讗讜诪专 砖诪注讜 讛专讬诐 讗转 专讬讘 讛壮 讜讛讗讬转谞讬诐 诪讜住讚讬 讗专抓 讜讗讜诪专 拽讜诇 讚讜讚讬 讛谞讛 讝讛 讘讗 诪讚诇讙 注诇 讛讛专讬诐 诪拽驻抓 注诇 讛讙讘注讜转 诪讚诇讙 注诇 讛讛专讬诐 讘讝讻讜转 讗讘讜转 诪拽驻抓 注诇 讛讙讘注讜转 讘讝讻讜转 讗诪讛讜转

The Gemara asks: From where may it be inferred that the term eitan denotes mighty? As it is written: 鈥淪trong [eitan] is Your dwelling place, and You put Your nest in a rock鈥 (Numbers 24:21). And it says: 鈥淗ear, O mountains, the Lord鈥檚 controversy, and you strong [eitanim] foundations of the earth鈥 (Micah 6:2), which is a call to the Patriarchs. And it says: 鈥淭he voice of my beloved; behold, he comes leaping upon the mountains, skipping upon the hills鈥 (Song of Songs 2:8): 鈥淟eaping upon the mountains鈥 means that the redemption will arrive early in the merit of the Patriarchs, who are called mountains, and 鈥渟kipping upon the hills鈥 means that it will come in the merit of the Matriarchs.

专讘讬 讬讛讜砖注 讗讜诪专 诪谞讬谉 砖讘谞讬住谉 谞讜诇讚讜 讗讘讜转 砖谞讗诪专 讜讬讛讬 讘砖诪讜谞讬诐 砖谞讛 讜讗专讘注 诪讗讜转 砖谞讛 诇爪讗转 讘谞讬 讬砖专讗诇 诪讗专抓 诪爪专讬诐 讘砖谞讛 讛专讘讬注讬转 讘讞讚砖 讝讬讜 讘讬专讞 砖谞讜诇讚讜 讘讜 讝讬讜转谞讬 注讜诇诐

Rabbi Yehoshua says: From where is it derived that in Nisan the Patriarchs were born? As it is stated: 鈥淎nd it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year, in the month of Ziv鈥 (I Kings 6:1). This means in the month in which the radiant ones [zivtanei] of the world, the Patriarchs, were born.

讜讗讬讚讱 谞诪讬 讛讻转讬讘 讘讬专讞 讛讗讬转谞讬诐 讛转诐 讚转拽讬驻讬 讘诪爪讜转

The Gemara asks: And according to the other tanna, Rabbi Yehoshua, isn鈥檛 it written: 鈥淚n the month of the mighty,鈥 which indicates that the Patriarchs were born in Tishrei? The Gemara answers: There, it means that the month is mighty in mitzvot, due to the many Festivals that occur in Tishrei.

讜讗讬讚讱 谞诪讬 讛讻转讬讘 讘讞讚砖 讝讬讜 讛讛讜讗 讚讗讬转 讘讬讛 讝讬讜讗 诇讗讬诇谞讬 讚讗诪专 专讘 讬讛讜讚讛 讛讗讬 诪讗谉 讚谞驻拽 讘讬讜诪讬 谞讬住谉 讜讞讝讬 讗讬诇谞讬 讚诪诇讘诇讘讬 讗讜诪专 讘专讜讱 砖诇讗 讞讬住专 诪注讜诇诪讜 讻诇讜诐 讜讘专讗 讘讜 讘专讬讜转 讟讜讘讜转 讜讗讬诇谞讜转 讟讜讘讜转 诇讛转谞讗讜转 讘讛谉 讘谞讬 讗讚诐

The Gemara asks further: And according to the other tanna, Rabbi Eliezer, isn鈥檛 it written: 鈥淚n the month of Ziv鈥? The Gemara answers: Ziv is not an allusion to the Patriarchs. Rather, it means that Nisan is the month in which there is radiance [ziv] for the trees. As Rav Yehuda said: One who goes out during the days of Nisan and sees trees that are blossoming recites: Blessed鈥ho has withheld nothing from His world and has created in it beautiful creatures and beautiful trees for human beings to enjoy.

诪讗谉 讚讗诪专 讘谞讬住谉 谞讜诇讚讜 讘谞讬住谉 诪转讜 诪讗谉 讚讗诪专 讘转砖专讬 谞讜诇讚讜 讘转砖专讬 诪转讜 砖谞讗诪专 讜讬讗诪专 讗诇讬讛诐 讘谉 诪讗讛 讜注砖专讬诐 砖谞讛 讗谞讻讬 讛讬讜诐 砖讗讬谉 转诇诪讜讚 诇讜诪专 讛讬讜诐 讜诪讛 转诇诪讜讚 诇讜诪专 讛讬讜诐 讛讬讜诐 诪诇讗讜 讬诪讬 讜砖谞讜转讬 诇诇诪讚讱 砖讛拽讚讜砖 讘专讜讱 讛讜讗 讬讜砖讘 讜诪诪诇讗 砖谞讜转讬讛诐 砖诇 爪讚讬拽讬诐 诪讬讜诐 诇讬讜诐 诪讞讚砖 诇讞讚砖 砖谞讗诪专 讗转 诪住驻专 讬诪讬讱 讗诪诇讗

The Gemara continues: The one who said that in Nisan the Patriarchs were born also holds that in Nisan they died. The one who says that in Tishrei they were born also holds that in Tishrei they died, as it is stated about Moses on the day of his death: 鈥淎nd he said to them: I am one hundred and twenty years old today鈥 (Deuteronomy 31:2). As there is no need for the verse to state 鈥渢oday,鈥 since it is clear that Moses was speaking on that day, what is the meaning when the verse states 鈥渢oday鈥? It is to teach that Moses was speaking precisely, as if to say: Today my days and years are exactly filled and completed. This comes to teach you that the Holy One, Blessed be He, sits and fills the years of the righteous from day to day and from month to month, as it is stated: 鈥淭he number of your days I will fulfill鈥 (Exodus 23:26). Similarly, the Patriarchs merited that their years be fulfilled to the day, and so they died on the same date they were born.

讘驻住讞 谞讜诇讚 讬爪讞拽 诪谞诇谉 讻讚讻转讬讘 诇诪讜注讚 讗砖讜讘 讗诇讬讱 讗讬诪转 拽讗讬 讗讬诇讬诪讗 讘驻住讞 讜拽讗诪专 诇讬讛 讘注爪专转 讘讞诪砖讬谉 讬讜诪讬谉 诪讬 拽讗 讬诇讚讛 讗诇讗 讚拽讗讬 讘注爪专转 讜拽讗诪专 诇讬讛 讘转砖专讬 讗讻转讬 讘讞诪砖讛 讬专讞讬 诪讬 拽讗 讬诇讚讛 讗诇讗 讚拽讗讬 讘讞讙 讜拽讗诪专 诇讛 讘谞讬住谉

It was taught in the baraita: On Passover Isaac was born. The Gemara asks: From where do we derive this? As it is written that the angel who informed Sarah that she would bear a son told Abraham: 鈥淎t the appointed time [mo鈥檈d] I will return to you, at this season, and Sarah shall have a son鈥 (Genesis 18:14). This is understood to mean: At the time of the next Festival [mo鈥檈d]. When did the angel say this? If we say that it was on Passover and he said to him that Sarah would have a son on Shavuot, can a woman give birth after only fifty days? Rather, say that it was Shavuot and he said that she would give birth on the Festival that occurs in the month of Tishrei, i.e., Sukkot. But still, can she give birth after only five months? Rather, you must say that it was Sukkot, and he spoke about the Festival that occurs in the month of Nisan, i.e., Passover.

讗讻转讬 讘砖讬转讗 讬专讞讬 诪讬 拽讗 讬诇讚讛 转谞讗 讗讜转讛 砖谞讛 诪注讜讘专转 讛讬转讛 住讜祝 住讜祝 讻讬 诪讚诇讬 诪专 讬讜诪讬 讟讜诪讗讛 讘爪专讬 诇讛讜

The Gemara asks further: But still, can a woman give birth after only six months? The Gemara answers: A Sage taught in a baraita: That year was a leap year, in which an additional month of Adar was added before Nisan, and a woman can indeed give birth after seven months. The Gemara raises another question: Ultimately, if one deducts Sarah鈥檚 days of ritual impurity, as when the angel spoke Sarah had not yet conceived, and there is a tradition that on that day she began menstruating, as is alluded to in the verse: 鈥淎fter I am grown old, shall I have pleasure鈥 (Genesis 18:12), there are less than seven months.

讗诪专 诪专 讝讜讟专讗 讗驻讬诇讜 诇诪讗谉 讚讗诪专 讬讜诇讚转 诇转砖注讛 讗讬谞讛 讬讜诇讚转 诇诪拽讜讟注讬谉 讬讜诇讚转 诇砖讘注讛 讬讜诇讚转 诇诪拽讜讟注讬谉 砖谞讗诪专 讜讬讛讬 诇转拽讜驻讜转 讛讬诪讬诐 诪讬注讜讟 转拽讜驻讜转 砖转讬诐 讜诪讬注讜讟 讬诪讬诐 砖谞讬诐

Mar Zutra said: Even according to the one who said that if a woman gives birth to a viable baby in her ninth month, she cannot give birth prematurely, and if she does not complete nine full months鈥 gestation the baby will not survive, nevertheless, if a woman gives birth in her seventh month, she may give birth early, before the seventh month is complete. As it is stated about the birth of Samuel: 鈥淎nd it came to pass after cycles of days that Hannah conceived and bore a son鈥 (I Samuel 1:20), which is understood as follows: The minimum of 鈥渃ycles,鈥 seasons of three months, is two, and the minimum of 鈥渄ays鈥 is two. Consequently, it is possible for a woman to give birth after a pregnancy of six months and two days.

讘专讗砖 讛砖谞讛 谞驻拽讚讛 砖专讛 专讞诇 讜讞谞讛 诪谞诇谉 讗诪专 专讘讬 讗诇注讝专 讗转讬讗 驻拽讬讚讛 驻拽讬讚讛 讗转讬讗 讝讻讬专讛 讝讻讬专讛 讻转讬讘 讘专讞诇 讜讬讝讻讜专 讗诇讛讬诐 讗转 专讞诇 讜讻转讬讘 讘讞谞讛 讜讬讝讻专讛 讛壮 讜讗转讬讗 讝讻讬专讛 讝讻讬专讛 诪专讗砖 讛砖谞讛 讚讻转讬讘 砖讘转讜谉 讝讻专讜谉 转专讜注讛

It was taught in the baraita: On Rosh HaShana, Sarah, Rachel, and Hannah were revisited by God and conceived children. The Gemara asks: From where do we derive this? Rabbi Elazar said: This is derived by means of a verbal analogy between one instance of the term revisiting [pekida] and another instance of the term revisiting, and by means of a verbal analogy between one instance of the term remembering [zekhira] and another instance of the word remembering. It is written about Rachel: 鈥淎nd God remembered Rachel鈥 (Genesis 30:22), and it is written about Hannah: 鈥淎nd the Lord remembered her鈥 (I Samuel 1:19). And the meaning of these instances of the term remembering is derived from another instance of the term remembering, with regard to Rosh HaShana, as it is written: 鈥淎 solemn rest, memorial proclaimed with the blast of a shofar鈥 (Leviticus 23:24). From here it is derived that Rachel and Hannah were remembered by God on Rosh HaShana.

驻拽讬讚讛 驻拽讬讚讛 讻转讬讘 讘讞谞讛 讻讬 驻拽讚 讛壮 讗转 讞谞讛 讜讻转讬讘 讘砖专讛 讜讛壮 驻拽讚 讗转 砖专讛

And the meaning of one instance of the term revisiting is derived from another instance of the term revisiting. It is written about Hannah: 鈥淎nd the Lord revisited Hannah鈥 (I Samuel 2:21), and it is written about Sarah: 鈥淎nd the Lord revisited Sarah鈥 (Genesis 21:1). From here it is derived that just as Hannah was revisited on Rosh HaShana, so too, Sarah was revisited on Rosh HaShana.

讘专讗砖 讛砖谞讛 讬爪讗 讬讜住祝 诪讘讬转 讛讗住讜专讬谉 诪谞诇谉 讚讻转讬讘 转拽注讜 讘讞讚砖 砖讜驻专 讘讻住讗 诇讬讜诐 讞讙谞讜 讻讬 讞拽 诇讬砖专讗诇 讛讜讗 讜讙讜壮

It was further taught in the baraita: On Rosh HaShana Joseph came out of prison. The Gemara asks: From where do we derive this? As it is written: 鈥淪ound a shofar at the New Moon, at the covered time of our Festival day. For this is a statute for Israel, a judgment of the God of Jacob鈥 (Psalms 81:4鈥5). This is a reference to Rosh HaShana, the only Festival that occurs at the time of the New Moon, when the moon is covered and cannot be seen.

注讚讜转 讘讬讛讜住祝 砖诪讜 讘爪讗转讜 讜讙讜壮

And immediately afterward it is written: 鈥淭his He ordained in Joseph for testimony, when he went out over the land of Egypt鈥 (Psalms 81:6), implying that Joseph鈥檚 release from prison took place on Rosh HaShana.

讘专讗砖 讛砖谞讛 讘讟诇讛 注讘讜讚讛 诪讗讘讜转讬谞讜 讘诪爪专讬诐 讻转讬讘 讛讻讗 讜讛讜爪讗转讬 讗转讻诐 诪转讞转 住讘诇讜转 诪爪专讬诐 讜讻转讬讘 讛转诐 讛住讬专讜转讬 诪住讘诇 砖讻诪讜

It was also taught in the baraita: On Rosh HaShana our forefathers鈥 slavery in Egypt ceased. From where is this known? It is written here: 鈥淎nd I will bring you out from under the burdens of Egypt鈥 (Exodus 6:6); and it is written there, with regard to Joseph: 鈥淚 removed his shoulder from the burden鈥 (Psalms 81:7). From here it is derived by verbal analogy between the two instances of the word 鈥渂urden鈥 that just as Joseph was released from prison in Tishrei, so too, the slavery of our forefathers in Egypt ended in Tishrei.

讘谞讬住谉 谞讙讗诇讜 讻讚讗讬转讗 讘转砖专讬 注转讬讚讬谉 诇讬讙讗诇 讗转讬讗 砖讜驻专 砖讜驻专 讻转讬讘 讛讻讗 转拽注讜 讘讞讚砖 砖讜驻专 讜讻转讬讘 讛转诐 讘讬讜诐 讛讛讜讗 讬转拽注 讘砖讜驻专 讙讚讜诇

It was taught in the baraita: In Nisan our forefathers were redeemed from Egypt, as it is explicitly stated in the Torah. The baraita continues: In Tishrei in the future the Jewish people will be redeemed in the final redemption. This is derived by means of a verbal analogy between one instance of the word shofar and another instance of the word shofar. It is written here, with regard to Rosh HaShana: 鈥淪ound a shofar at the New Moon鈥 (Psalms 81:4), and it is written there, with regard to the final redemption: 鈥淎nd it shall come to pass on that day, that a great shofar shall be blown鈥 (Isaiah 27:13).

专讘讬 讬讛讜砖注 讗讜诪专 讘谞讬住谉 谞讙讗诇讜 讘谞讬住谉 注转讬讚讬谉 诇讬讙讗诇 诪谞诇谉 讗诪专 拽专讗 诇讬诇 砖诪讜专讬诐 诇讬诇 讛诪砖讜诪专 讜讘讗 诪砖砖转 讬诪讬 讘专讗砖讬转

It was also taught in the baraita: Rabbi Yehoshua says: In Nisan our forefathers were redeemed from Egypt; and in Nisan in the future the Jewish people will be redeemed in the final redemption. The Gemara asks: From where do we derive that the final redemption will be in Nisan? The verse states: 鈥淚t is a night of watching for the Lord for bringing them out from the land of Egypt; this is the Lord鈥檚 night of watching, for all the children of Israel throughout their generations鈥 (Exodus 12:42). This teaches that the night of Passover is a night that has been continuously watched, i.e., set aside for the purpose of redemption, from the six days of Creation, and it will continue to be so until the final redemption.

讜讗讬讚讱 诇讬诇讛 讛诪砖讜诪专 讜讘讗 诪谉 讛诪讝讬拽讬谉

The Gemara asks: And how does the other tanna, Rabbi Eliezer, understand this verse? He derives from it that this is a night that is continuously watched and protected from demons, meaning that demons have no power on the first night of Passover.

讜讗讝讚讜 诇讟注诪讬讬讛讜 讚转谞讬讗 讘砖谞转 砖砖 诪讗讜转 砖谞讛 诇讞讬讬 谞讞 讘讞讚砖 讛砖谞讬 讘砖讘注讛 注砖专 讬讜诐 诇讞讚砖 专讘讬 讬讛讜砖注 讗讜诪专 讗讜转讜 讛讬讜诐 砖讘注讛 注砖专 讘讗讬讬专 讛讬讛 讬讜诐 砖诪讝诇 讻讬诪讛 砖讜拽注 讘讬讜诐 讜诪注讬谞讜转 诪转诪注讟讬谉 讜诪转讜讱 砖砖讬谞讜 诪注砖讬讛谉 砖讬谞讛 讛拽讚讜砖 讘专讜讱 讛讜讗 注诇讬讛诐 诪注砖讛 讘专讗砖讬转 讜讛注诇讛 诪讝诇 讻讬诪讛 讘讬讜诐 讜谞讟诇 砖谞讬 讻讜讻讘讬诐 诪讻讬诪讛 讜讛讘讬讗 诪讘讜诇 诇注讜诇诐

And Rabbi Eliezer and Rabbi Yehoshua follow their lines of reasoning, as they disagreed about this same issue in another context as well. As it is taught in a baraita: 鈥淚n the six hundredth year of Noah鈥檚 life, in the second month, on the seventeenth day of the month, on that day were all the fountains of the great deep broken open, and the windows of heaven were opened鈥 (Genesis 7:11). Rabbi Yehoshua says: That day was the seventeenth of Iyyar, the second month of the year counting from Nisan, which is the day that the constellation of Kima sets during the day and the season that the springs diminish with the increased heat. But because the people of the generation of the flood changed their actions for the worse, the Holy One, Blessed be He, changed for them the acts of Creation, and instead of Kima setting, He caused the constellation of Kima to rise during the day and He removed two stars from Kima, and in this way He brought a flood to the world.

专讘讬 讗诇讬注讝专 讗讜诪专 讗讜转讜 讛讬讜诐 砖讘注讛 注砖专 讘诪专讞砖讜谉 讛讬讛 讬讜诐 砖诪讝诇 讻讬诪讛 注讜诇讛 讘讬讜诐 讜诪注讬谞讜转 诪转讙讘专讬诐

Rabbi Eliezer disagrees and says: That day was the seventeenth of Mar岣shvan, the second month counting from Tishrei, which is the day that the constellation of Kima rises during the day and the season that the springs increase.

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