The words “It shall be a jubilee year the fiftieth year”(Vayikra 25:11) are derived by Rabbi Yishmael son of Rabbi Yochanan ben Broka to teach that one may have thought we add extra days onto the jubilee year at the end of the year in the same way that we added onto it in the beginning (between Rosh Hashanah and Yom Kippur), however, the verse comes to exclude that possibility. The rabbis derive from the verse that the fiftieth year counts as the last year of the seven shmita cycles (year 50), but it does not also count as the first year of the new shmita cycle. This is to go against Rabbi Yehuda who held that it counts as both. The concept suggested previously of extending the sanctity of the jubilee year beyond the fiftieth year is derived by Rabbi Akiva and Rabbi Yishmael each from one of two places – either from the words “And from plowing and harvesting one should rest” (Shmot 34:21) or from Yom Kippur “on the ninth one should afflict one’s soul” (Vayikra 23:32) and from “from eve to eve.” What does each derive from the verse that the other uses as his proof? A braita brings other drashot from the words “It shall be a jubilee year” that even if not all actions are taken by the people in the jubilee year, it is still considered the jubilee year. Rabbi Yehuda and Rabbi Yosi each derive differently which actions are referred to in the drasha and which are not, meaning, which are in fact necessary. According to Rabbi Yosi, one cannot have the jubilee year without blowing the shofar, but it can happen without freeing slaves. Two explanations are brought to explain why. On what basis does Rabbi Yehuda explain differently, that slaves must be freed, however, if they work the land or do not blow the shofar, the jubilee year will still happen. A third position of the rabbis is brought that all three actions are necessary. According to them, the words “It shall be a jubilee year” come to include places outside of Israel. The first of Tishrei is the new year also for planting – as regards laws of orla. This is derived from a gzeira shava from the verses.
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Rosh Hashanah 9
וְרַבָּנַן? שְׁנַת חֲמִשִּׁים אַתָּה מוֹנֶה, וְאִי אַתָּה מוֹנֶה שְׁנַת חֲמִשִּׁים וְאַחַת — לְאַפּוֹקֵי מִדְּרַבִּי יְהוּדָה, דְּאָמַר: שְׁנַת חֲמִשִּׁים עוֹלָה לְכָאן וּלְכָאן, קָא מַשְׁמַע לַן דְּלָא.
And the Rabbis, who do not require an additional verse to derive that the Jubilee Year does not extend until Yom Kippur of the fifty-first year, derive this halakha from the verse: You count the fiftieth year as the Jubilee Year alone, but you do not count the fiftieth year as the Jubilee Year and also as the first year of the next Sabbatical cycle. This halakha comes to exclude the opinion of Rabbi Yehuda, who said that the fiftieth year is counted for here and for there, both as the Jubilee Year and also as the first year of the next Sabbatical cycle. Lest someone think that that is the case, therefore, the verse teaches us that this is not so; rather, the fiftieth year is the Jubilee Year, and the following year is the first year of the next Sabbatical cycle.
וּדְמוֹסִיפִין מֵחוֹל עַל קֹדֶשׁ מְנָלַן?
§ Apropos of the discussion of extending the Jubilee year, the Gemara asks: From where do we derive the principle that one extends a sanctified time period by adding from the profane to the sacred at both ends?
דְּתַנְיָא: ״בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבּוֹת״, רַבִּי עֲקִיבָא אוֹמֵר: אֵינוֹ צָרִיךְ לוֹמַר חָרִישׁ וְקָצִיר שֶׁל שְׁבִיעִית, שֶׁהֲרֵי כְּבָר נֶאֱמַר ״שָׂדְךָ לֹא תִזְרָע וְגוֹ׳״. אֶלָּא חָרִישׁ שֶׁל עֶרֶב שְׁבִיעִית הַנִּכְנָס לִשְׁבִיעִית, וְקָצִיר שֶׁל שְׁבִיעִית הַיּוֹצֵא לְמוֹצָאֵי שְׁבִיעִית.
As it is taught in a baraita: The verse states: “In plowing and in harvest you shall rest” (Exodus 34:21). Rabbi Akiva says: It is unnecessary to state this about plowing and harvesting during the Sabbatical Year, as it is already stated: “But in the seventh year shall be a Shabbat of solemn rest for the land, a Shabbat for the Lord; you shall neither sow your field, nor prune your vineyard” (Leviticus 25:4). Rather, the verse: “In plowing and in harvest you shall rest,” is referring to plowing in the year preceding the Sabbatical Year going into the Sabbatical Year, i.e., plowing in the sixth year that will benefit the crops growing in the Sabbatical Year, and about harvesting of the Sabbatical Year going into the year that follows the Sabbatical Year, i.e., harvesting grain that grew in the Sabbatical Year in the eighth year. This teaches that there is a requirement to add extra time to the sanctity of the Sabbatical Year, and not work the land both before and after.
רַבִּי יִשְׁמָעֵאל אוֹמֵר: מָה חָרִישׁ רְשׁוּת — אַף קָצִיר רְשׁוּת, יָצָא קְצִיר הָעוֹמֶר שֶׁהוּא מִצְוָה.
The baraita continues: Rabbi Yishmael says that the verse: “In plowing and in harvest you shall rest,” is not referring to the prohibition against farming the land before and after the Sabbatical Year as Rabbi Akiva explains. He explains that the reason that the verse mentions these two particular forms of labor is to teach that just as the type of plowing that is prohibited during the Sabbatical Year is an otherwise voluntary act, as plowing is never required by the Torah, so too, the harvesting that is prohibited during that year is only voluntary harvesting. This comes to exclude the harvesting of the omer from the prohibition, as it is a mitzva. The barley for the omer must be harvested on the sixteenth of Nisan. Consequently, it is permitted to harvest the omer even during the Sabbatical Year.
וְרַבִּי יִשְׁמָעֵאל מוֹסִיפִין מֵחוֹל עַל קֹדֶשׁ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִדְּתַנְיָא: ״וְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם בְּתִשְׁעָה״. יָכוֹל בְּתִשְׁעָה? תַּלְמוּד לוֹמַר: ״בָּעֶרֶב״, אִי ״בָּעֶרֶב״ יָכוֹל מִשֶּׁתֶּחְשַׁךְ? תַּלְמוּד לוֹמַר: ״בְּתִשְׁעָה״. הָא כֵּיצַד? מַתְחִיל וּמִתְעַנֶּה מִבְּעוֹד יוֹם — מְלַמֵּד שֶׁמּוֹסִיפִין מֵחוֹל עַל קֹדֶשׁ.
The Gemara asks: If so, from where does Rabbi Yishmael derive this principle that one extends a sacred time period by adding from the profane to the sacred both before and after? The Gemara answers: He derives it from that which is taught in a baraita: The verse states, in reference to Yom Kippur: “And you shall afflict your souls on the ninth of the month in the evening” (Leviticus 23:32). One might have thought that one must begin to fast the entire day on the ninth of the month. Therefore, the verse states: “In the evening.” But if it is so that Yom Kippur begins in the evening, one might have thought that one need only begin to fast from when it is dark, after nightfall, when the tenth day of the month begins. Therefore, the verse states: “On the ninth.” How so; how is this to be accomplished? One begins to fast on the ninth of the month while it is still day. This teaches that one extends a sacred time period by adding at the beginning from the profane to the sacred.
אֵין לִי אֶלָּא בִּכְנִיסָתוֹ, בִּיצִיאָתוֹ מִנַּיִן? תַּלְמוּד לוֹמַר: ״מֵעֶרֶב עַד עֶרֶב״.
From here I have derived only that this addition is made at the beginning of Yom Kippur. But from where do I derive that a similar addition is made at the end of Yom Kippur? The verse states: “From evening to evening shall you rest on your Shabbat” (Leviticus 23:32), which teaches that just as Yom Kippur is extended at the beginning, so too, it is extended at the end.
אֵין לִי אֶלָּא יוֹם הַכִּפּוּרִים, שַׁבָּתוֹת מִנַּיִן — תַּלְמוּד לוֹמַר: ״תִּשְׁבְּתוּ״. יָמִים טוֹבִים מִנַּיִן? תַּלְמוּד לוֹמַר: ״שַׁבַּתְּכֶם״. הָא כֵּיצַד? כׇּל מָקוֹם שֶׁיֵּשׁ בּוֹ שְׁבוּת — מוֹסִיפִין מֵחוֹל עַל קֹדֶשׁ.
From here I have derived only that an extension is added to Yom Kippur. From where is it derived that one must also extend Shabbat? The verse states: “You shall rest [tishbetu],” which is referring to Yom Kippur but alludes to Shabbat. From where do I know that the same applies to Festivals? The verse states: “Your Shabbat [shabbatkhem],” your day of rest. How so? Wherever there is a mitzva of resting, be it Shabbat or a Festival, one adds from the profane to the sacred, extending the sacred time at both ends.
וְרַבִּי עֲקִיבָא, הַאי ״וְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם בְּתִשְׁעָה״ מַאי עָבֵיד לֵיהּ! מִיבְּעֵי לֵיהּ לְכִדְתָנֵי חִיָּיא בַּר רַב מִדִּפְתִּי. דְּתָנֵי חִיָּיא בַּר רַב מִדִּפְתִּי: ״וְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם בְּתִשְׁעָה״ וְכִי בְּתִשְׁעָה מִתְעַנִּין? וַהֲלֹא בַּעֲשִׂירִי מִתְעַנִּין! אֶלָּא לוֹמַר לְךָ: כָּל הָאוֹכֵל וְשׁוֹתֶה בִּתְשִׁיעִי, מַעֲלֶה עָלָיו הַכָּתוּב
The Gemara asks: And Rabbi Akiva, who learns that one adds from the profane to the sacred from the verse dealing with the Sabbatical Year, what does he do with this verse: “And you shall afflict your souls on the ninth of the month in the evening”? The Gemara answers: He requires it for that which was taught by Ḥiyya bar Rav of Difti, as Ḥiyya bar Rav of Difti taught the following baraita: The verse states: “And you shall afflict your souls on the ninth of the month.” Is the fasting on the ninth? But isn’t the fasting on Yom Kippur on the tenth of Tishrei? Rather, this verse comes to teach you: Whoever eats and drinks on the ninth, thereby preparing himself for the fast on the next day, the verse ascribes him credit
כְּאִילּוּ הִתְעַנָּה תְּשִׁיעִי וַעֲשִׂירִי.
as though he fasted on both the ninth and the tenth.
תָּנוּ רַבָּנַן: ״יוֹבֵל הִיא״ — אַף עַל פִּי שֶׁלֹּא שָׁמְטוּ, אַף עַל פִּי שֶׁלֹּא תָּקְעוּ. יָכוֹל אַף עַל פִּי שֶׁלֹּא שִׁלְּחוּ — תַּלְמוּד לוֹמַר: ״הִיא״, דִּבְרֵי רַבִּי יְהוּדָה.
§ The Gemara continues with the topic of the Jubilee Year. The Sages taught in a baraita: The verse states: “And you shall hallow the fiftieth year, and proclaim liberty throughout all the land to all its inhabitants; it shall be a Jubilee for you” (Leviticus 25:10). The words “it shall be a Jubilee” come to teach that although they did not release property to its original owners, and although they did not sound the shofar, it is nevertheless a Jubilee Year, and the halakhot of the Jubilee year apply. One might have thought that although they did not send free the slaves it is also still a Jubilee Year. Therefore, the verse states: “It shall be,” this being a term of limitation. This teaches that at least one of the essential halakhot of the year must be observed, and if not, it is not a Jubilee Year. This is the statement of Rabbi Yehuda.
רַבִּי יוֹסֵי אוֹמֵר: ״יוֹבֵל הִיא״ — אַף עַל פִּי שֶׁלֹּא שָׁמְטוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּחוּ. יָכוֹל אַף עַל פִּי שֶׁלֹּא תָּקְעוּ — תַּלְמוּד לוֹמַר: ״הִיא״.
Rabbi Yosei says: “It shall be a Jubilee for you”; although they did not release property to its original owners, and although they did not send free the slaves, it is nevertheless a Jubilee Year. One might have thought that although they did not sound the shofar, it is also still a Jubilee Year. Therefore, the verse states: “It shall be.” Some act must be performed. In this case, the shofar must be sounded, otherwise it is not a Jubilee Year.
וְכִי מֵאַחַר שֶׁמִּקְרָא אֶחָד מְרַבֶּה, וּמִקְרָא אֶחָד מְמַעֵיט, מִפְּנֵי מָה אֲנִי אוֹמֵר: ״יוֹבֵל הִיא״ — אַף עַל פִּי שֶׁלֹּא שִׁלְּחוּ, וְאֵין יוֹבֵל אֶלָּא אִם כֵּן תָּקְעוּ? לְפִי שֶׁאֶפְשָׁר לָעוֹלָם בְּלֹא שִׁילּוּחַ עֲבָדִים, וְאִי אֶפְשָׁר לָעוֹלָם בְּלֹא תְּקִיעַת שׁוֹפָר.
Rabbi Yosei explains his position: Since one verse includes situations where the Jubilee is in force, and another verse excludes such situations, for what reason do I say that it is a Jubilee Year although they did not send free the slaves, but it is a Jubilee Year only if they sounded the shofar? This is since it is possible that there would be no sending free of slaves, as perhaps no one has any slaves to release, but it is impossible that there would be no sounding of the shofar, as a shofar can always be found. Therefore, it must be that it is the sounding of the shofar that is the indispensable criterion for the Jubilee Year.
דָּבָר אַחֵר: זוֹ מְסוּרָה לְבֵית דִּין, וְזוֹ אֵינָהּ מְסוּרָה לְבֵית דִּין.
Alternatively: This, sounding the shofar, is given over to the court, which is obligated to blow it. But that, setting the slaves free, is not given over to the court but to each individual slave owner. It stands to reason that the indispensable criterion is one that is in the hands of the court and not in the hands of individuals.
מַאי ״דָּבָר אַחֵר״? וְכִי תֵּימָא: אִי אֶפְשָׁר דְּלֵיכָּא חַד בְּסוֹף הָעוֹלָם דְּלָא מְשַׁלַּח — זוֹ מְסוּרָה לְבֵית דִּין, וְזוֹ אֵינָהּ מְסוּרָה לְבֵית דִּין.
The Gemara asks: What is the need for Rabbi Yosei to add: Alternatively? Why is his first explanation insufficient? The Gemara answers: It is necessary, as, if you say that it is impossible that there should not be at least one slave owner at the end of the world, and therefore it is inconceivable that there will ever be a time when there are no slaves that are set free, you can nevertheless say that this, sounding the shofar, is given over to the court, but that, setting the slaves free, is not given over to the court.
בִּשְׁלָמָא לְרַבִּי יוֹסֵי — כִּדְקָאָמַר טַעְמֵיהּ, אֶלָּא לְרַבִּי יְהוּדָה — מַאי טַעְמָא? אָמַר קְרָא: ״וּקְרָאתֶם דְּרוֹר בָּאָרֶץ״, וְקָסָבַר: מִקְרָא נִדְרָשׁ לְפָנָיו, וְלֹא לִפְנֵי פָנָיו.
The Gemara asks: Granted, this is clear according to Rabbi Yosei, as he has stated his reasoning. But according to Rabbi Yehuda, what is the reason that the indispensable criterion for the Jubilee Year is sending free the slaves? The Gemara explains: The verse states: “And you shall proclaim liberty [deror] throughout all the land to all its inhabitants,” and immediately afterward it says: “It shall be a Jubilee for you.” And Rabbi Yehuda holds that a verse may be expounded in reference to the immediately preceding clause, but not in reference to the clause before that. Therefore, the exclusion implied by the words “it shall be,” is referring to what is stated in the immediately preceding clause: “And you shall proclaim liberty throughout all the land,” i.e., the emancipation of slaves. It is not referring to what is stated in the clause before that: “On Yom Kippur shall you sound the shofar throughout all your land.”
דְּכוּלֵּי עָלְמָא — ״דְּרוֹר״ לְשׁוֹן חֵירוּת, מַאי מַשְׁמַע? דְּתַנְיָא: אֵין ״דְּרוֹר״ אֶלָּא לְשׁוֹן חֵירוּת. אָמַר רַבִּי יְהוּדָה: מָה לְשׁוֹן דְּרוֹר — כִּמְדַיַּיר בֵּי דַיָּירָא, וּמוֹבִיל סְחוֹרָה בְּכׇל מְדִינָה.
The Gemara asks: It is clear that according to everyone the term “deror” is a word meaning liberty. From where may this be inferred? The Gemara answers: As it is taught in a baraita: The word deror is a term meaning only liberty. Rabbi Yehuda said: What is the meaning of the word deror? It is like a man who dwells [medayyer] in any dwelling [dayyara] and moves merchandise around the entire country, i.e., he can live and do business wherever he wants.
אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: זוֹ דִּבְרֵי רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי. אֲבָל חֲכָמִים אוֹמְרִים: שְׁלָשְׁתָּן מְעַכְּבוֹת בּוֹ. קָסָבְרִי: מִקְרָא נִדְרָשׁ לְפָנָיו, וְלִפְנֵי פָנָיו, וּלְאַחֲרָיו.
Rabbi Ḥiyya bar Abba said in the name of Rabbi Yoḥanan: This is the statement of Rabbi Yehuda and Rabbi Yosei, but the Rabbis say: All three of them are indispensable for the Jubilee Year: Releasing property, sounding the shofar, and liberating the slaves. They hold that a verse may be interpreted in reference to the immediately preceding clause, in reference to the clause before that, and it may also be interpreted in reference to the clause following it, as all of these halakhot are mentioned in this section, and the exclusion implied by the words “it shall be” applies to all of them.
וְהָכְתִיב: ״יוֹבֵל״! הַהוּא, דַּאֲפִילּוּ בְּחוּצָה לָאָרֶץ. וְהָכְתִיב: ״בָּאָרֶץ״! הָהוּא, בִּזְמַן שֶׁנּוֹהֵג דְּרוֹר בָּאָרֶץ — נוֹהֵג בְּחוּצָה לָאָרֶץ, בִּזְמַן שֶׁאֵינוֹ נוֹהֵג בָּאָרֶץ — אֵינוֹ נוֹהֵג בְּחוּצָה לָאָרֶץ.
The Gemara asks: But isn’t it written “Jubilee Year,” which is a term of inclusion that should counter the exclusionary function of the words: “It shall be”? The Gemara answers: That term “Jubilee Year” comes to teach that the mitzva of the Jubilee applies even outside of Eretz Yisrael. The Gemara challenges: But isn’t it written: “Throughout the land,” implying that it applies only in Eretz Yisrael? The Gemara answers: That term, “throughout the land,” comes to teach that when liberation applies in Eretz Yisrael, it applies outside of Eretz Yisrael as well, and when liberation does not apply in Eretz Yisrael, it does not apply outside of Eretz Yisrael either.
וְלִנְטִיעָה. מְנָלַן? דִּכְתִיב: ״שָׁלֹשׁ שָׁנִים עֲרֵלִים״, וּכְתִיב: ״וּבַשָּׁנָה הָרְבִיעִית״, וְיָלֵיף ״שָׁנָה״ ״שָׁנָה״ מִתִּשְׁרִי, דִּכְתִיב: ״מֵרֵאשִׁית הַשָּׁנָה״:
§ The mishna teaches: And the first of Tishrei is the New Year for planting. It determines the years of orla, the three-year period from when a tree has been planted during which time its fruit is forbidden. The Gemara asks: From where do we derive this? As it is written: “Three years shall it be prohibited [arelim] to you; it shall not be eaten” (Leviticus 19:23), and it is written in the following verse: “And in the fourth year all its fruit will be sacred for giving praise to the Lord” (Leviticus 19:24). And it is derived by way of a verbal analogy between one instance of the word “year” and another instance of the word “year” that for this purpose the year begins from Tishrei, as it is written with regard to Tishrei: “From the beginning of the year” (Deuteronomy 11:12).
וְלִיגְמַר ״שָׁנָה״ ״שָׁנָה״ מִנִּיסָן, דִּכְתִיב: ״רִאשׁוֹן הוּא לָכֶם לְחׇדְשֵׁי הַשָּׁנָה״?! דָּנִין שָׁנָה שֶׁאֵין עִמָּהּ חֳדָשִׁים מִשָּׁנָה שֶׁאֵין עִמָּהּ חֳדָשִׁים, וְאֵין דָּנִין שָׁנָה שֶׁאֵין עִמָּהּ חֳדָשִׁים מִשָּׁנָה שֶׁיֵּשׁ עִמָּהּ חֳדָשִׁים.
The Gemara asks: But let us derive by way of a verbal analogy between one instance of the word “year” and another instance of the word “year” that for this purpose the year begins from Nisan, as it is written with regard to Nisan: “It shall be the first month of the year to you” (Exodus 12:2). The Gemara answers: The Sages derive the meaning of the word “year” as it appears in the verse about the orla, where months are not mentioned with it, from the word “year” as it appears in the verse in Deuteronomy above, where months are also not mentioned with it. And they do not derive the meaning of the word “year” where months are not mentioned with it from the word “year” as it appears in the verse where months are mentioned with it, i.e., “It shall be the first month of the year for you.”
תָּנוּ רַבָּנַן: אֶחָד הַנּוֹטֵעַ אֶחָד הַמַּבְרִיךְ, וְאֶחָד הַמַּרְכִּיב עֶרֶב שְׁבִיעִית, שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה — עָלְתָה לוֹ שָׁנָה, וּמוּתָּר לְקַיְּימָן בַּשְּׁבִיעִית. פָּחוֹת מִשְּׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה — לֹא עָלְתָה לוֹ שָׁנָה, וְאָסוּר לְקַיְּימָן בַּשְּׁבִיעִית.
The Sages taught in a baraita: If one plants a tree, or layers a vine shoot into the ground so that it may take root, or grafts a branch onto a tree on the eve of the Sabbatical Year thirty days before Rosh HaShana, as soon as Rosh HaShana arrives, a year is counted for him. The thirty days count as a full year with regard to the prohibition of orla, and it is permitted to preserve the plant during the Sabbatical Year, as this is not considered new growth. However, if one performed these actions less than thirty days before Rosh HaShana, then when Rosh HaShana arrives, a year is not counted for him for orla, and it is prohibited to preserve the new growth during the Sabbatical Year.
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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.
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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.
Englewood NJ, United States
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
San Francisco, CA , United States
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
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I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Hashmonaim, Israel
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Brooklyn, NY, United States
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
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I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
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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.
Beit Shemesh, Israel
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
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Karmiel, Israel
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Raanana, Israel
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Wynnewood, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Jerusalem, Israel
I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
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New Jersey, United States
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
California, United States
Tel Aviv, Israel
Rosh Hashanah 9
וְרַבָּנַן? שְׁנַת חֲמִשִּׁים אַתָּה מוֹנֶה, וְאִי אַתָּה מוֹנֶה שְׁנַת חֲמִשִּׁים וְאַחַת — לְאַפּוֹקֵי מִדְּרַבִּי יְהוּדָה, דְּאָמַר: שְׁנַת חֲמִשִּׁים עוֹלָה לְכָאן וּלְכָאן, קָא מַשְׁמַע לַן דְּלָא.
And the Rabbis, who do not require an additional verse to derive that the Jubilee Year does not extend until Yom Kippur of the fifty-first year, derive this halakha from the verse: You count the fiftieth year as the Jubilee Year alone, but you do not count the fiftieth year as the Jubilee Year and also as the first year of the next Sabbatical cycle. This halakha comes to exclude the opinion of Rabbi Yehuda, who said that the fiftieth year is counted for here and for there, both as the Jubilee Year and also as the first year of the next Sabbatical cycle. Lest someone think that that is the case, therefore, the verse teaches us that this is not so; rather, the fiftieth year is the Jubilee Year, and the following year is the first year of the next Sabbatical cycle.
וּדְמוֹסִיפִין מֵחוֹל עַל קֹדֶשׁ מְנָלַן?
§ Apropos of the discussion of extending the Jubilee year, the Gemara asks: From where do we derive the principle that one extends a sanctified time period by adding from the profane to the sacred at both ends?
דְּתַנְיָא: ״בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבּוֹת״, רַבִּי עֲקִיבָא אוֹמֵר: אֵינוֹ צָרִיךְ לוֹמַר חָרִישׁ וְקָצִיר שֶׁל שְׁבִיעִית, שֶׁהֲרֵי כְּבָר נֶאֱמַר ״שָׂדְךָ לֹא תִזְרָע וְגוֹ׳״. אֶלָּא חָרִישׁ שֶׁל עֶרֶב שְׁבִיעִית הַנִּכְנָס לִשְׁבִיעִית, וְקָצִיר שֶׁל שְׁבִיעִית הַיּוֹצֵא לְמוֹצָאֵי שְׁבִיעִית.
As it is taught in a baraita: The verse states: “In plowing and in harvest you shall rest” (Exodus 34:21). Rabbi Akiva says: It is unnecessary to state this about plowing and harvesting during the Sabbatical Year, as it is already stated: “But in the seventh year shall be a Shabbat of solemn rest for the land, a Shabbat for the Lord; you shall neither sow your field, nor prune your vineyard” (Leviticus 25:4). Rather, the verse: “In plowing and in harvest you shall rest,” is referring to plowing in the year preceding the Sabbatical Year going into the Sabbatical Year, i.e., plowing in the sixth year that will benefit the crops growing in the Sabbatical Year, and about harvesting of the Sabbatical Year going into the year that follows the Sabbatical Year, i.e., harvesting grain that grew in the Sabbatical Year in the eighth year. This teaches that there is a requirement to add extra time to the sanctity of the Sabbatical Year, and not work the land both before and after.
רַבִּי יִשְׁמָעֵאל אוֹמֵר: מָה חָרִישׁ רְשׁוּת — אַף קָצִיר רְשׁוּת, יָצָא קְצִיר הָעוֹמֶר שֶׁהוּא מִצְוָה.
The baraita continues: Rabbi Yishmael says that the verse: “In plowing and in harvest you shall rest,” is not referring to the prohibition against farming the land before and after the Sabbatical Year as Rabbi Akiva explains. He explains that the reason that the verse mentions these two particular forms of labor is to teach that just as the type of plowing that is prohibited during the Sabbatical Year is an otherwise voluntary act, as plowing is never required by the Torah, so too, the harvesting that is prohibited during that year is only voluntary harvesting. This comes to exclude the harvesting of the omer from the prohibition, as it is a mitzva. The barley for the omer must be harvested on the sixteenth of Nisan. Consequently, it is permitted to harvest the omer even during the Sabbatical Year.
וְרַבִּי יִשְׁמָעֵאל מוֹסִיפִין מֵחוֹל עַל קֹדֶשׁ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִדְּתַנְיָא: ״וְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם בְּתִשְׁעָה״. יָכוֹל בְּתִשְׁעָה? תַּלְמוּד לוֹמַר: ״בָּעֶרֶב״, אִי ״בָּעֶרֶב״ יָכוֹל מִשֶּׁתֶּחְשַׁךְ? תַּלְמוּד לוֹמַר: ״בְּתִשְׁעָה״. הָא כֵּיצַד? מַתְחִיל וּמִתְעַנֶּה מִבְּעוֹד יוֹם — מְלַמֵּד שֶׁמּוֹסִיפִין מֵחוֹל עַל קֹדֶשׁ.
The Gemara asks: If so, from where does Rabbi Yishmael derive this principle that one extends a sacred time period by adding from the profane to the sacred both before and after? The Gemara answers: He derives it from that which is taught in a baraita: The verse states, in reference to Yom Kippur: “And you shall afflict your souls on the ninth of the month in the evening” (Leviticus 23:32). One might have thought that one must begin to fast the entire day on the ninth of the month. Therefore, the verse states: “In the evening.” But if it is so that Yom Kippur begins in the evening, one might have thought that one need only begin to fast from when it is dark, after nightfall, when the tenth day of the month begins. Therefore, the verse states: “On the ninth.” How so; how is this to be accomplished? One begins to fast on the ninth of the month while it is still day. This teaches that one extends a sacred time period by adding at the beginning from the profane to the sacred.
אֵין לִי אֶלָּא בִּכְנִיסָתוֹ, בִּיצִיאָתוֹ מִנַּיִן? תַּלְמוּד לוֹמַר: ״מֵעֶרֶב עַד עֶרֶב״.
From here I have derived only that this addition is made at the beginning of Yom Kippur. But from where do I derive that a similar addition is made at the end of Yom Kippur? The verse states: “From evening to evening shall you rest on your Shabbat” (Leviticus 23:32), which teaches that just as Yom Kippur is extended at the beginning, so too, it is extended at the end.
אֵין לִי אֶלָּא יוֹם הַכִּפּוּרִים, שַׁבָּתוֹת מִנַּיִן — תַּלְמוּד לוֹמַר: ״תִּשְׁבְּתוּ״. יָמִים טוֹבִים מִנַּיִן? תַּלְמוּד לוֹמַר: ״שַׁבַּתְּכֶם״. הָא כֵּיצַד? כׇּל מָקוֹם שֶׁיֵּשׁ בּוֹ שְׁבוּת — מוֹסִיפִין מֵחוֹל עַל קֹדֶשׁ.
From here I have derived only that an extension is added to Yom Kippur. From where is it derived that one must also extend Shabbat? The verse states: “You shall rest [tishbetu],” which is referring to Yom Kippur but alludes to Shabbat. From where do I know that the same applies to Festivals? The verse states: “Your Shabbat [shabbatkhem],” your day of rest. How so? Wherever there is a mitzva of resting, be it Shabbat or a Festival, one adds from the profane to the sacred, extending the sacred time at both ends.
וְרַבִּי עֲקִיבָא, הַאי ״וְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם בְּתִשְׁעָה״ מַאי עָבֵיד לֵיהּ! מִיבְּעֵי לֵיהּ לְכִדְתָנֵי חִיָּיא בַּר רַב מִדִּפְתִּי. דְּתָנֵי חִיָּיא בַּר רַב מִדִּפְתִּי: ״וְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם בְּתִשְׁעָה״ וְכִי בְּתִשְׁעָה מִתְעַנִּין? וַהֲלֹא בַּעֲשִׂירִי מִתְעַנִּין! אֶלָּא לוֹמַר לְךָ: כָּל הָאוֹכֵל וְשׁוֹתֶה בִּתְשִׁיעִי, מַעֲלֶה עָלָיו הַכָּתוּב
The Gemara asks: And Rabbi Akiva, who learns that one adds from the profane to the sacred from the verse dealing with the Sabbatical Year, what does he do with this verse: “And you shall afflict your souls on the ninth of the month in the evening”? The Gemara answers: He requires it for that which was taught by Ḥiyya bar Rav of Difti, as Ḥiyya bar Rav of Difti taught the following baraita: The verse states: “And you shall afflict your souls on the ninth of the month.” Is the fasting on the ninth? But isn’t the fasting on Yom Kippur on the tenth of Tishrei? Rather, this verse comes to teach you: Whoever eats and drinks on the ninth, thereby preparing himself for the fast on the next day, the verse ascribes him credit
כְּאִילּוּ הִתְעַנָּה תְּשִׁיעִי וַעֲשִׂירִי.
as though he fasted on both the ninth and the tenth.
תָּנוּ רַבָּנַן: ״יוֹבֵל הִיא״ — אַף עַל פִּי שֶׁלֹּא שָׁמְטוּ, אַף עַל פִּי שֶׁלֹּא תָּקְעוּ. יָכוֹל אַף עַל פִּי שֶׁלֹּא שִׁלְּחוּ — תַּלְמוּד לוֹמַר: ״הִיא״, דִּבְרֵי רַבִּי יְהוּדָה.
§ The Gemara continues with the topic of the Jubilee Year. The Sages taught in a baraita: The verse states: “And you shall hallow the fiftieth year, and proclaim liberty throughout all the land to all its inhabitants; it shall be a Jubilee for you” (Leviticus 25:10). The words “it shall be a Jubilee” come to teach that although they did not release property to its original owners, and although they did not sound the shofar, it is nevertheless a Jubilee Year, and the halakhot of the Jubilee year apply. One might have thought that although they did not send free the slaves it is also still a Jubilee Year. Therefore, the verse states: “It shall be,” this being a term of limitation. This teaches that at least one of the essential halakhot of the year must be observed, and if not, it is not a Jubilee Year. This is the statement of Rabbi Yehuda.
רַבִּי יוֹסֵי אוֹמֵר: ״יוֹבֵל הִיא״ — אַף עַל פִּי שֶׁלֹּא שָׁמְטוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּחוּ. יָכוֹל אַף עַל פִּי שֶׁלֹּא תָּקְעוּ — תַּלְמוּד לוֹמַר: ״הִיא״.
Rabbi Yosei says: “It shall be a Jubilee for you”; although they did not release property to its original owners, and although they did not send free the slaves, it is nevertheless a Jubilee Year. One might have thought that although they did not sound the shofar, it is also still a Jubilee Year. Therefore, the verse states: “It shall be.” Some act must be performed. In this case, the shofar must be sounded, otherwise it is not a Jubilee Year.
וְכִי מֵאַחַר שֶׁמִּקְרָא אֶחָד מְרַבֶּה, וּמִקְרָא אֶחָד מְמַעֵיט, מִפְּנֵי מָה אֲנִי אוֹמֵר: ״יוֹבֵל הִיא״ — אַף עַל פִּי שֶׁלֹּא שִׁלְּחוּ, וְאֵין יוֹבֵל אֶלָּא אִם כֵּן תָּקְעוּ? לְפִי שֶׁאֶפְשָׁר לָעוֹלָם בְּלֹא שִׁילּוּחַ עֲבָדִים, וְאִי אֶפְשָׁר לָעוֹלָם בְּלֹא תְּקִיעַת שׁוֹפָר.
Rabbi Yosei explains his position: Since one verse includes situations where the Jubilee is in force, and another verse excludes such situations, for what reason do I say that it is a Jubilee Year although they did not send free the slaves, but it is a Jubilee Year only if they sounded the shofar? This is since it is possible that there would be no sending free of slaves, as perhaps no one has any slaves to release, but it is impossible that there would be no sounding of the shofar, as a shofar can always be found. Therefore, it must be that it is the sounding of the shofar that is the indispensable criterion for the Jubilee Year.
דָּבָר אַחֵר: זוֹ מְסוּרָה לְבֵית דִּין, וְזוֹ אֵינָהּ מְסוּרָה לְבֵית דִּין.
Alternatively: This, sounding the shofar, is given over to the court, which is obligated to blow it. But that, setting the slaves free, is not given over to the court but to each individual slave owner. It stands to reason that the indispensable criterion is one that is in the hands of the court and not in the hands of individuals.
מַאי ״דָּבָר אַחֵר״? וְכִי תֵּימָא: אִי אֶפְשָׁר דְּלֵיכָּא חַד בְּסוֹף הָעוֹלָם דְּלָא מְשַׁלַּח — זוֹ מְסוּרָה לְבֵית דִּין, וְזוֹ אֵינָהּ מְסוּרָה לְבֵית דִּין.
The Gemara asks: What is the need for Rabbi Yosei to add: Alternatively? Why is his first explanation insufficient? The Gemara answers: It is necessary, as, if you say that it is impossible that there should not be at least one slave owner at the end of the world, and therefore it is inconceivable that there will ever be a time when there are no slaves that are set free, you can nevertheless say that this, sounding the shofar, is given over to the court, but that, setting the slaves free, is not given over to the court.
בִּשְׁלָמָא לְרַבִּי יוֹסֵי — כִּדְקָאָמַר טַעְמֵיהּ, אֶלָּא לְרַבִּי יְהוּדָה — מַאי טַעְמָא? אָמַר קְרָא: ״וּקְרָאתֶם דְּרוֹר בָּאָרֶץ״, וְקָסָבַר: מִקְרָא נִדְרָשׁ לְפָנָיו, וְלֹא לִפְנֵי פָנָיו.
The Gemara asks: Granted, this is clear according to Rabbi Yosei, as he has stated his reasoning. But according to Rabbi Yehuda, what is the reason that the indispensable criterion for the Jubilee Year is sending free the slaves? The Gemara explains: The verse states: “And you shall proclaim liberty [deror] throughout all the land to all its inhabitants,” and immediately afterward it says: “It shall be a Jubilee for you.” And Rabbi Yehuda holds that a verse may be expounded in reference to the immediately preceding clause, but not in reference to the clause before that. Therefore, the exclusion implied by the words “it shall be,” is referring to what is stated in the immediately preceding clause: “And you shall proclaim liberty throughout all the land,” i.e., the emancipation of slaves. It is not referring to what is stated in the clause before that: “On Yom Kippur shall you sound the shofar throughout all your land.”
דְּכוּלֵּי עָלְמָא — ״דְּרוֹר״ לְשׁוֹן חֵירוּת, מַאי מַשְׁמַע? דְּתַנְיָא: אֵין ״דְּרוֹר״ אֶלָּא לְשׁוֹן חֵירוּת. אָמַר רַבִּי יְהוּדָה: מָה לְשׁוֹן דְּרוֹר — כִּמְדַיַּיר בֵּי דַיָּירָא, וּמוֹבִיל סְחוֹרָה בְּכׇל מְדִינָה.
The Gemara asks: It is clear that according to everyone the term “deror” is a word meaning liberty. From where may this be inferred? The Gemara answers: As it is taught in a baraita: The word deror is a term meaning only liberty. Rabbi Yehuda said: What is the meaning of the word deror? It is like a man who dwells [medayyer] in any dwelling [dayyara] and moves merchandise around the entire country, i.e., he can live and do business wherever he wants.
אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: זוֹ דִּבְרֵי רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי. אֲבָל חֲכָמִים אוֹמְרִים: שְׁלָשְׁתָּן מְעַכְּבוֹת בּוֹ. קָסָבְרִי: מִקְרָא נִדְרָשׁ לְפָנָיו, וְלִפְנֵי פָנָיו, וּלְאַחֲרָיו.
Rabbi Ḥiyya bar Abba said in the name of Rabbi Yoḥanan: This is the statement of Rabbi Yehuda and Rabbi Yosei, but the Rabbis say: All three of them are indispensable for the Jubilee Year: Releasing property, sounding the shofar, and liberating the slaves. They hold that a verse may be interpreted in reference to the immediately preceding clause, in reference to the clause before that, and it may also be interpreted in reference to the clause following it, as all of these halakhot are mentioned in this section, and the exclusion implied by the words “it shall be” applies to all of them.
וְהָכְתִיב: ״יוֹבֵל״! הַהוּא, דַּאֲפִילּוּ בְּחוּצָה לָאָרֶץ. וְהָכְתִיב: ״בָּאָרֶץ״! הָהוּא, בִּזְמַן שֶׁנּוֹהֵג דְּרוֹר בָּאָרֶץ — נוֹהֵג בְּחוּצָה לָאָרֶץ, בִּזְמַן שֶׁאֵינוֹ נוֹהֵג בָּאָרֶץ — אֵינוֹ נוֹהֵג בְּחוּצָה לָאָרֶץ.
The Gemara asks: But isn’t it written “Jubilee Year,” which is a term of inclusion that should counter the exclusionary function of the words: “It shall be”? The Gemara answers: That term “Jubilee Year” comes to teach that the mitzva of the Jubilee applies even outside of Eretz Yisrael. The Gemara challenges: But isn’t it written: “Throughout the land,” implying that it applies only in Eretz Yisrael? The Gemara answers: That term, “throughout the land,” comes to teach that when liberation applies in Eretz Yisrael, it applies outside of Eretz Yisrael as well, and when liberation does not apply in Eretz Yisrael, it does not apply outside of Eretz Yisrael either.
וְלִנְטִיעָה. מְנָלַן? דִּכְתִיב: ״שָׁלֹשׁ שָׁנִים עֲרֵלִים״, וּכְתִיב: ״וּבַשָּׁנָה הָרְבִיעִית״, וְיָלֵיף ״שָׁנָה״ ״שָׁנָה״ מִתִּשְׁרִי, דִּכְתִיב: ״מֵרֵאשִׁית הַשָּׁנָה״:
§ The mishna teaches: And the first of Tishrei is the New Year for planting. It determines the years of orla, the three-year period from when a tree has been planted during which time its fruit is forbidden. The Gemara asks: From where do we derive this? As it is written: “Three years shall it be prohibited [arelim] to you; it shall not be eaten” (Leviticus 19:23), and it is written in the following verse: “And in the fourth year all its fruit will be sacred for giving praise to the Lord” (Leviticus 19:24). And it is derived by way of a verbal analogy between one instance of the word “year” and another instance of the word “year” that for this purpose the year begins from Tishrei, as it is written with regard to Tishrei: “From the beginning of the year” (Deuteronomy 11:12).
וְלִיגְמַר ״שָׁנָה״ ״שָׁנָה״ מִנִּיסָן, דִּכְתִיב: ״רִאשׁוֹן הוּא לָכֶם לְחׇדְשֵׁי הַשָּׁנָה״?! דָּנִין שָׁנָה שֶׁאֵין עִמָּהּ חֳדָשִׁים מִשָּׁנָה שֶׁאֵין עִמָּהּ חֳדָשִׁים, וְאֵין דָּנִין שָׁנָה שֶׁאֵין עִמָּהּ חֳדָשִׁים מִשָּׁנָה שֶׁיֵּשׁ עִמָּהּ חֳדָשִׁים.
The Gemara asks: But let us derive by way of a verbal analogy between one instance of the word “year” and another instance of the word “year” that for this purpose the year begins from Nisan, as it is written with regard to Nisan: “It shall be the first month of the year to you” (Exodus 12:2). The Gemara answers: The Sages derive the meaning of the word “year” as it appears in the verse about the orla, where months are not mentioned with it, from the word “year” as it appears in the verse in Deuteronomy above, where months are also not mentioned with it. And they do not derive the meaning of the word “year” where months are not mentioned with it from the word “year” as it appears in the verse where months are mentioned with it, i.e., “It shall be the first month of the year for you.”
תָּנוּ רַבָּנַן: אֶחָד הַנּוֹטֵעַ אֶחָד הַמַּבְרִיךְ, וְאֶחָד הַמַּרְכִּיב עֶרֶב שְׁבִיעִית, שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה — עָלְתָה לוֹ שָׁנָה, וּמוּתָּר לְקַיְּימָן בַּשְּׁבִיעִית. פָּחוֹת מִשְּׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה — לֹא עָלְתָה לוֹ שָׁנָה, וְאָסוּר לְקַיְּימָן בַּשְּׁבִיעִית.
The Sages taught in a baraita: If one plants a tree, or layers a vine shoot into the ground so that it may take root, or grafts a branch onto a tree on the eve of the Sabbatical Year thirty days before Rosh HaShana, as soon as Rosh HaShana arrives, a year is counted for him. The thirty days count as a full year with regard to the prohibition of orla, and it is permitted to preserve the plant during the Sabbatical Year, as this is not considered new growth. However, if one performed these actions less than thirty days before Rosh HaShana, then when Rosh HaShana arrives, a year is not counted for him for orla, and it is prohibited to preserve the new growth during the Sabbatical Year.
