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Today's Daf Yomi

November 13, 2021 | 讟壮 讘讻住诇讜 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 35

The Siyum is sponsored by Valerie Adler to honor her niece Dr. Ayelet Libson 鈥渨ho we all admire and to Rabbanit Michelle for all the inspiring dapim so far. Mazal tov to all.鈥

Rabban Gamliel and the rabbis disagreed as to whether a chazzan can fulfill one鈥檚 personal duty to pray (Rabban Gamliel) or does each and every individual need to pray? It is said that Rabbi Yochanan said that rabbis, in the end, agreed with Rabban Gamliel, even though Rav thought they still disagreed. Also, Reish Lakish held that they continued to disagree. The Gemara questions the statement in the name of Rabbi Yochanan 鈥 from a different quote in his name, he says that we hold like Rabban Gamliel, which would indicate that they still disagree. Can one distinguish between Rosh Hashanah and other days in order to resolve the issue? Apparently not, as another source makes it clear that they disagree in both. The resolution is to say that 鈥渢he rabbis鈥 who agree with Rabban Gamliel was Rabbi Meir as is found in a braita that he in fact holds like Rabban Gamliel. Rosh Hashanah is different as there are many blessings, and not because you have to mention many verses in every blessing because you can say only “and in your Torah it is written” without mentioning the actual verses. Everyone should arrange their prayers before praying. But it is said that these are just prayers that are not prayed daily, such as holiday prayers. So why did Rav Yehuda arrange his prayers on a weekday? Rabbi Shimon Chasida said that Rabban Gamliel would say that the chazzan can fulfill the obligation even for those who are in the fields and cannot get to a synagogue. But the Gemara questions shouldn鈥檛 it be the opposite 鈥 the people in the city who can come to the synagogue, but don鈥檛, should not be included and only those in the fields who can鈥檛 come to the synagogue because of circumstances beyond their control, should be included in the chazan鈥檚 prayers? In the end, they bring the statement in the name of Rabbi Shimon Chasida corrected – that Rabban Gamliel said that it only refers to the people in the fields who cannot get to the synagogue, but those in the city who can get to the synagogue and do not come, do not fulfill their obligation to pray by the chazan鈥檚 prayer.

For the text of the Siyum ceremony, click here

Watch the full Siyum here:

讻讬 住诇讬拽 专讘讬 讗讘讗 诪讬诪讬 驻讬专砖讛 诪讜讚讬诐 讞讻诪讬诐 诇专讘谉 讙诪诇讬讗诇 讘讘专讻讜转 砖诇 专讗砖 讛砖谞讛 讜砖诇 讬讜诐 讛讻驻讜专讬诐 讜讛诇讻讛 诪讻诇诇 讚驻诇讬讙讬 讘讘专讻讜转 讚讻诇 讛砖谞讛

The Gemara answers: When Rabbi Abba returned from his travels at sea, he explained the matter as follows: The Sages concede to the opinion of Rabban Gamliel with regard to the blessings of Rosh HaShana and of Yom Kippur, that in these cases the prayer leader fulfills the obligation on behalf of the many. And Rabbi Yo岣nan鈥檚 statement that the halakha is in accordance with Rabban Gamliel, which, by inference, indicates that the tanna鈥檌m still disagree, is referring to the blessings of the entire year.

讗讬谞讬 讜讛讗诪专 专讘讬 讞谞讛 爪讬驻讜专讗讛 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘谉 讙诪诇讬讗诇 讘讘专讻讜转 专讗砖 讛砖谞讛 讜砖诇 讬讜诐 讛讻驻讜专讬诐

The Gemara raises a difficulty. Is that so? Didn鈥檛 Rabbi 岣na from the city of Tzippori say that Rabbi Yo岣nan said: The halakha is in accordance with the opinion of Rabban Gamliel with regard to the blessings of Rosh HaShana and of Yom Kippur? Apparently, he holds that the tanna鈥檌m remain in dispute even with regard to these blessings.

讗诇讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诪讗谉 诪讜讚讬诐 专讘讬 诪讗讬专 讜讛诇讻讛 诪讻诇诇 讚驻诇讬讙讬 专讘谞谉

Rather, Rabbi Yo岣nan鈥檚 statements must be attributed to different Sages, as Rav Na岣an bar Yitz岣k said: Who concedes to the opinion of Rabban Gamliel? Rabbi Meir. And with regard to Rabbi Yo岣nan鈥檚 ruling that the halakha is in accordance with Rabban Gamliel, which, by inference, indicates that the tanna鈥檌m still disagree, this is referring to the Rabbis, who disagree with Rabbi Meir.

讚转谞讬讗 讘专讻讜转 砖诇 专讗砖 讛砖谞讛 讜砖诇 讬讜诐 讛讻驻讜专讬诐 砖诇讬讞 爪讘讜专 诪讜爪讬讗 讛专讘讬诐 讬讚讬 讞讜讘转谉 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 讻砖诐 砖砖诇讬讞 爪讘讜专 讞讬讬讘 讻讱 讻诇 讬讞讬讚 讜讬讞讬讚 讞讬讬讘

The Gemara explains: As it is taught in a baraita: With regard to the blessings of Rosh HaShana and of Yom Kippur, the prayer leader fulfills the obligation on behalf of the many. This is the statement of Rabbi Meir. And the Rabbis say: Just as the prayer leader is obligated in these prayers, so too, every individual is obligated to recite them on his own. Clearly, Rabbi Meir agrees with Rabban Gamliel with regard to the blessings of Rosh HaShana and Yom Kippur, while the Rabbis dispute this ruling.

诪讗讬 砖谞讗 讛谞讬 讗讬诇讬诪讗 诪砖讜诐 讚谞驻讬砖讬 拽专讗讬 讜讛讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讻讬讜谉 砖讗诪专 讜讘转讜专转讱 讻转讜讘 诇讗诪专 砖讜讘 讗讬谞讜 爪专讬讱 讗诇讗 诪砖讜诐 讚讗讜讜砖讬 讘专讻讜转

The Gemara asks: What is different about these blessings of Rosh HaShana and Yom Kippur, that Rabbi Meir concedes to the opinion of Rabban Gamliel only with regard to them, but not about the blessings recited the rest of the year? If we say that it is due to the many verses that are included in these blessings, this is difficult. Didn鈥檛 Rav 岣nanel say that Rav said: Once one has recited the line of the prayer: And in Your Torah it is written, saying, it is no longer necessary to recite the verses themselves. Rather, it is because there are many blessings, and as the blessings are long, not everyone is capable of learning them by heart.

讙讜驻讗 讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讻讬讜谉 砖讗诪专 讜讘转讜专转讱 讻转讜讘 诇讗诪专 砖讜讘 讗讬谞讜 爪专讬讱 住讘讜专 诪讬谞讛 讛谞讬 诪讬诇讬 讘讬讞讬讚 讗讘诇 讘爪讘讜专 诇讗 讗转诪专 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗讞讚 讬讞讬讚 讗讞讚 爪讘讜专 讻讬讜谉 砖讗诪专 讜讘转讜专转讱 讻转讜讘 诇讗诪专 砖讜讘 讗讬谞讜 爪专讬讱

The Gemara discusses the matter itself. Rav 岣nanel said that Rav said: Once one has recited the line of the prayer: And in Your Torah it is written, saying, it is no longer necessary to recite the verses themselves. The Gemara clarifies the scope of this ruling: Some understood from this that it applies only to an individual; however, with regard to a congregation, no, this is not the case. Nevertheless, it is stated that Rabbi Yehoshua ben Levi said: Both with regard to an individual and a congregation, once one has recited: And in Your Torah it is written, saying, it is no longer necessary to recite the verses.

讗诪专 专讘讬 讗诇注讝专 诇注讜诇诐 讬住讚讬专 讗讚诐 转驻诇转讜 讜讗讞专 讻讱 讬转驻诇诇 讗诪专 专讘讬 讗讘讗 诪住转讘专讗 诪讬诇转讬讛 讚专讘讬 讗诇注讝专 讘讘专讻讜转 砖诇 专讗砖 讛砖谞讛 讜砖诇 讬讜诐 讛讻驻讜专讬诐 讜砖诇 驻专拽讬诐 讗讘诇 讚讻诇 讛砖谞讛 诇讗

Rabbi Elazar said: A person should always arrange his prayer in his mind and only then pray. Rabbi Abba said: Rabbi Elazar鈥檚 statement is reasonable with regard to the blessings of Rosh HaShana and Yom Kippur and in the case of prayers that are recited only intermittently. However, with regard to blessings recited all year, no, this practice is not necessary.

讗讬谞讬 讜讛讗 专讘 讬讛讜讚讛 诪住讚专 爪诇讜转讬讛 讜诪爪诇讬 砖讗谞讬 专讘 讬讛讜讚讛 讻讬讜谉 讚诪转诇转讬谉 讬讜诪讬谉 诇转诇转讬谉 讬讜诪讬谉 讛讜讛 诪爪诇讬 讻驻专拽讬诐 讚诪讬

The Gemara asks: Is that so? Didn鈥檛 Rav Yehuda first arrange his prayer in his mind and only then pray, even on an ordinary day? The Gemara answers: Rav Yehuda was different, since he would pray only once every thirty days. During the rest of the month he would not engage in prayer, as he was busy with Torah study. Therefore, for him even regular weekdays prayers were like prayers recited intermittently.

讗诪专 专讘 讗讞讗 讘专 注讜讬专讗 讗诪专 专讘讬 砖诪注讜谉 讞住讬讚讗 驻讜讟专 讛讬讛 专讘谉 讙诪诇讬讗诇 讗驻讬诇讜 注诐 砖讘砖讚讜转 讜诇讗 诪讬讘注讬讗 讛谞讬 讚拽讬讬诪讬 讛讻讗

Rav A岣 bar Avira said that Rabbi Shimon 岣sida said: Rabban Gamliel would allow the prayer leader to exempt even the people who were in the fields and away from the synagogue. The Gemara challenges: This statement implies that the prayer leader exempts even the people in the fields, and needless to say, he exempts those who are here in the city but did not attend the prayer service in the synagogue.

讗讚专讘讛 讛谞讬 讗谞讬住讬 讛谞讬 诇讗 讗谞讬住讬

The Gemara questions this conclusion: On the contrary, the opposite is more reasonable: Those in the fields did not come to the synagogue due to circumstances beyond their control, and therefore they should be allowed to fulfill their obligation through the prayer leader. By contrast, those in the city were not prevented from coming to the synagogue due to circumstances beyond their control. Consequently, they should not fulfill their obligation through the prayer leader.

讚转谞讬 讗讘讗 讘专讬讛 讚专讘 讘谞讬诪讬谉 讘专 讞讬讬讗 注诐 砖讗讞讜专讬 讻讛谞讬诐 讗讬谞谉 讘讻诇诇 讘专讻讛

As Abba, son of Rav Binyamin bar 岣yya, taught in a baraita: Those people standing in the synagogue behind the priests during the Priestly Blessing, who are not positioned in front of them, face-to-face, are not included in the blessing. They are expected to make the minimal effort to stand in front of the priests. However, those in the fields are included in the Priestly Blessing.

讗诇讗 讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讬注拽讘 讘专 讗讬讚讬 讗诪专 专讘讬 砖诪注讜谉 讞住讬讚讗 诇讗 驻讟专 专讘谉 讙诪诇讬讗诇 讗诇讗 注诐 砖讘砖讚讜转 诪讗讬 讟注诪讗 诪砖讜诐 讚讗谞讬住讬 讘诪诇讗讻讛 讗讘诇 讘注讬专 诇讗

Rather, Rabban Gamliel鈥檚 statement should be understood differently: When Ravin came from Eretz Yisrael to Babylonia, he reported that Rabbi Ya鈥檃kov bar Idi said that Rabbi Shimon bar 岣sida said: Rabban Gamliel allowed the prayer leader to exempt only the people in the fields. What is the reason for this? Because the people in the fields are unable to come to the synagogue due to work circumstances beyond their control, and do not have time to prepare their prayers. However, Rabban Gamliel did not exempt those in the city who do not come to the synagogue, as they are able to prepare their prayers and pray by themselves.

讛讚专谉 注诇讱 讬讜诐 讟讜讘 讜住诇讬拽讗 诇讛 诪住讻转 专讗砖 讛砖谞讛

 

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 35

The William Davidson Talmud | Powered by Sefaria

Rosh Hashanah 35

讻讬 住诇讬拽 专讘讬 讗讘讗 诪讬诪讬 驻讬专砖讛 诪讜讚讬诐 讞讻诪讬诐 诇专讘谉 讙诪诇讬讗诇 讘讘专讻讜转 砖诇 专讗砖 讛砖谞讛 讜砖诇 讬讜诐 讛讻驻讜专讬诐 讜讛诇讻讛 诪讻诇诇 讚驻诇讬讙讬 讘讘专讻讜转 讚讻诇 讛砖谞讛

The Gemara answers: When Rabbi Abba returned from his travels at sea, he explained the matter as follows: The Sages concede to the opinion of Rabban Gamliel with regard to the blessings of Rosh HaShana and of Yom Kippur, that in these cases the prayer leader fulfills the obligation on behalf of the many. And Rabbi Yo岣nan鈥檚 statement that the halakha is in accordance with Rabban Gamliel, which, by inference, indicates that the tanna鈥檌m still disagree, is referring to the blessings of the entire year.

讗讬谞讬 讜讛讗诪专 专讘讬 讞谞讛 爪讬驻讜专讗讛 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘谉 讙诪诇讬讗诇 讘讘专讻讜转 专讗砖 讛砖谞讛 讜砖诇 讬讜诐 讛讻驻讜专讬诐

The Gemara raises a difficulty. Is that so? Didn鈥檛 Rabbi 岣na from the city of Tzippori say that Rabbi Yo岣nan said: The halakha is in accordance with the opinion of Rabban Gamliel with regard to the blessings of Rosh HaShana and of Yom Kippur? Apparently, he holds that the tanna鈥檌m remain in dispute even with regard to these blessings.

讗诇讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诪讗谉 诪讜讚讬诐 专讘讬 诪讗讬专 讜讛诇讻讛 诪讻诇诇 讚驻诇讬讙讬 专讘谞谉

Rather, Rabbi Yo岣nan鈥檚 statements must be attributed to different Sages, as Rav Na岣an bar Yitz岣k said: Who concedes to the opinion of Rabban Gamliel? Rabbi Meir. And with regard to Rabbi Yo岣nan鈥檚 ruling that the halakha is in accordance with Rabban Gamliel, which, by inference, indicates that the tanna鈥檌m still disagree, this is referring to the Rabbis, who disagree with Rabbi Meir.

讚转谞讬讗 讘专讻讜转 砖诇 专讗砖 讛砖谞讛 讜砖诇 讬讜诐 讛讻驻讜专讬诐 砖诇讬讞 爪讘讜专 诪讜爪讬讗 讛专讘讬诐 讬讚讬 讞讜讘转谉 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 讻砖诐 砖砖诇讬讞 爪讘讜专 讞讬讬讘 讻讱 讻诇 讬讞讬讚 讜讬讞讬讚 讞讬讬讘

The Gemara explains: As it is taught in a baraita: With regard to the blessings of Rosh HaShana and of Yom Kippur, the prayer leader fulfills the obligation on behalf of the many. This is the statement of Rabbi Meir. And the Rabbis say: Just as the prayer leader is obligated in these prayers, so too, every individual is obligated to recite them on his own. Clearly, Rabbi Meir agrees with Rabban Gamliel with regard to the blessings of Rosh HaShana and Yom Kippur, while the Rabbis dispute this ruling.

诪讗讬 砖谞讗 讛谞讬 讗讬诇讬诪讗 诪砖讜诐 讚谞驻讬砖讬 拽专讗讬 讜讛讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讻讬讜谉 砖讗诪专 讜讘转讜专转讱 讻转讜讘 诇讗诪专 砖讜讘 讗讬谞讜 爪专讬讱 讗诇讗 诪砖讜诐 讚讗讜讜砖讬 讘专讻讜转

The Gemara asks: What is different about these blessings of Rosh HaShana and Yom Kippur, that Rabbi Meir concedes to the opinion of Rabban Gamliel only with regard to them, but not about the blessings recited the rest of the year? If we say that it is due to the many verses that are included in these blessings, this is difficult. Didn鈥檛 Rav 岣nanel say that Rav said: Once one has recited the line of the prayer: And in Your Torah it is written, saying, it is no longer necessary to recite the verses themselves. Rather, it is because there are many blessings, and as the blessings are long, not everyone is capable of learning them by heart.

讙讜驻讗 讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讻讬讜谉 砖讗诪专 讜讘转讜专转讱 讻转讜讘 诇讗诪专 砖讜讘 讗讬谞讜 爪专讬讱 住讘讜专 诪讬谞讛 讛谞讬 诪讬诇讬 讘讬讞讬讚 讗讘诇 讘爪讘讜专 诇讗 讗转诪专 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗讞讚 讬讞讬讚 讗讞讚 爪讘讜专 讻讬讜谉 砖讗诪专 讜讘转讜专转讱 讻转讜讘 诇讗诪专 砖讜讘 讗讬谞讜 爪专讬讱

The Gemara discusses the matter itself. Rav 岣nanel said that Rav said: Once one has recited the line of the prayer: And in Your Torah it is written, saying, it is no longer necessary to recite the verses themselves. The Gemara clarifies the scope of this ruling: Some understood from this that it applies only to an individual; however, with regard to a congregation, no, this is not the case. Nevertheless, it is stated that Rabbi Yehoshua ben Levi said: Both with regard to an individual and a congregation, once one has recited: And in Your Torah it is written, saying, it is no longer necessary to recite the verses.

讗诪专 专讘讬 讗诇注讝专 诇注讜诇诐 讬住讚讬专 讗讚诐 转驻诇转讜 讜讗讞专 讻讱 讬转驻诇诇 讗诪专 专讘讬 讗讘讗 诪住转讘专讗 诪讬诇转讬讛 讚专讘讬 讗诇注讝专 讘讘专讻讜转 砖诇 专讗砖 讛砖谞讛 讜砖诇 讬讜诐 讛讻驻讜专讬诐 讜砖诇 驻专拽讬诐 讗讘诇 讚讻诇 讛砖谞讛 诇讗

Rabbi Elazar said: A person should always arrange his prayer in his mind and only then pray. Rabbi Abba said: Rabbi Elazar鈥檚 statement is reasonable with regard to the blessings of Rosh HaShana and Yom Kippur and in the case of prayers that are recited only intermittently. However, with regard to blessings recited all year, no, this practice is not necessary.

讗讬谞讬 讜讛讗 专讘 讬讛讜讚讛 诪住讚专 爪诇讜转讬讛 讜诪爪诇讬 砖讗谞讬 专讘 讬讛讜讚讛 讻讬讜谉 讚诪转诇转讬谉 讬讜诪讬谉 诇转诇转讬谉 讬讜诪讬谉 讛讜讛 诪爪诇讬 讻驻专拽讬诐 讚诪讬

The Gemara asks: Is that so? Didn鈥檛 Rav Yehuda first arrange his prayer in his mind and only then pray, even on an ordinary day? The Gemara answers: Rav Yehuda was different, since he would pray only once every thirty days. During the rest of the month he would not engage in prayer, as he was busy with Torah study. Therefore, for him even regular weekdays prayers were like prayers recited intermittently.

讗诪专 专讘 讗讞讗 讘专 注讜讬专讗 讗诪专 专讘讬 砖诪注讜谉 讞住讬讚讗 驻讜讟专 讛讬讛 专讘谉 讙诪诇讬讗诇 讗驻讬诇讜 注诐 砖讘砖讚讜转 讜诇讗 诪讬讘注讬讗 讛谞讬 讚拽讬讬诪讬 讛讻讗

Rav A岣 bar Avira said that Rabbi Shimon 岣sida said: Rabban Gamliel would allow the prayer leader to exempt even the people who were in the fields and away from the synagogue. The Gemara challenges: This statement implies that the prayer leader exempts even the people in the fields, and needless to say, he exempts those who are here in the city but did not attend the prayer service in the synagogue.

讗讚专讘讛 讛谞讬 讗谞讬住讬 讛谞讬 诇讗 讗谞讬住讬

The Gemara questions this conclusion: On the contrary, the opposite is more reasonable: Those in the fields did not come to the synagogue due to circumstances beyond their control, and therefore they should be allowed to fulfill their obligation through the prayer leader. By contrast, those in the city were not prevented from coming to the synagogue due to circumstances beyond their control. Consequently, they should not fulfill their obligation through the prayer leader.

讚转谞讬 讗讘讗 讘专讬讛 讚专讘 讘谞讬诪讬谉 讘专 讞讬讬讗 注诐 砖讗讞讜专讬 讻讛谞讬诐 讗讬谞谉 讘讻诇诇 讘专讻讛

As Abba, son of Rav Binyamin bar 岣yya, taught in a baraita: Those people standing in the synagogue behind the priests during the Priestly Blessing, who are not positioned in front of them, face-to-face, are not included in the blessing. They are expected to make the minimal effort to stand in front of the priests. However, those in the fields are included in the Priestly Blessing.

讗诇讗 讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讬注拽讘 讘专 讗讬讚讬 讗诪专 专讘讬 砖诪注讜谉 讞住讬讚讗 诇讗 驻讟专 专讘谉 讙诪诇讬讗诇 讗诇讗 注诐 砖讘砖讚讜转 诪讗讬 讟注诪讗 诪砖讜诐 讚讗谞讬住讬 讘诪诇讗讻讛 讗讘诇 讘注讬专 诇讗

Rather, Rabban Gamliel鈥檚 statement should be understood differently: When Ravin came from Eretz Yisrael to Babylonia, he reported that Rabbi Ya鈥檃kov bar Idi said that Rabbi Shimon bar 岣sida said: Rabban Gamliel allowed the prayer leader to exempt only the people in the fields. What is the reason for this? Because the people in the fields are unable to come to the synagogue due to work circumstances beyond their control, and do not have time to prepare their prayers. However, Rabban Gamliel did not exempt those in the city who do not come to the synagogue, as they are able to prepare their prayers and pray by themselves.

讛讚专谉 注诇讱 讬讜诐 讟讜讘 讜住诇讬拽讗 诇讛 诪住讻转 专讗砖 讛砖谞讛

 

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