ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafRosh Hashanah 35
ROSH HASHANAH 31-35 (Siyum!) - sponsored by a generous grant from an anonymous donor. Kollel Iyun Hadaf is indebted to him for his encouragement and support and prays that Hashem will repay him in kind.
(a) We just learned that, in Rebbi Yochanan's opinion, the Rabanan conceded
to Raban Gamliel that the Shatz can be Motzi everyone with the Amidah. In
that case - how can he issue a statement ruling like Raban Gamliel, which
implies that the Rabbanan argue?
(b) When Rebbi Aba returned from overseas, he reconciled the two statements.
The former, he said - pertained to the Tefilah of Rosh Hashanah and Yom
Kipur; whereas the latter pertains to the Tefilah of the whole year round.
(a) In a third statement however - Rebbi Yochanan is quoted as ruling like
Raban Gamliel by the Tefilos of Rosh Hashanah and Yom Kipur (proving Rebbi
(b) Rav Nachman bar Yitzchak finally resolves Rebbi Yochanan's statements -
by establishing the Rabbanan who concede to Raban Gamliel as being Rebbi
Meir, whereas the other Rabbanan continue to argue with him.
(c) As far as the Shatz rendering Yotze the community, the Amidah during the
rest of the year is concerned - even Rebbi Meir continues to disagree with
(a) We initially think that the B'rachos of Rosh Hashanah and Yom Kipur are
different because they contain many Pesukim - namely, those of the Musafin,
as well as those of Malchuyos, Zichronos and Shofros.
They thought that Rav Chananel Amar Rav's statement was confined to
individuals, but that the Shatz must recite all the Pesukim. Rebbi Yehoshua
ben Levi pointed out however - that there is no difference.
(b) We reject that contention however, on the basis of a statement by Rav
Chananel Amar Rav - who says that as long as one says 'Na'aseh ve'Nakriv
Lefanecha ke'Mitzvas Retzonecha, Ke'mo she'Kasavta Aleinu be'Sorascha', it
is no longer necessary to actually quote the Pesukim of Musaf. Rav cannot
have been referring to the Pesukim of Malchuyos, etc., because we have
already learned that one is obligated to cite at least three Pesukim
according to Rebbi Yochanan ben Nuri and seven according to the Rabbanan
(See also Tosfos DH 'Ileima', who disagrees with Rashi).
(c) The reason that Rebbi Meir and Rebbi Yochanan differentiate between the
B'rachos of Rosh Hashanah and Yom Kipur and those of the rest of the year -
is because there are *nine* long and intricate Berachos (as opposed to the
rest of the year, when the Amidah consists of only *seven* Berachos). Note:
This is not clear however, since it is only the Musaf of Rosh Hashanah that
comprises nine Berachos, not at Shachris and not on Yom-Kipur (even at
(a) According to Rebbi Elazar, one is required to go over one's Tefilah
before Davening (bearing in mind that the Sidur was not produced in those
days). Rebbi Aba qualified Rebbi Elazar's statement however - restricting it
the Amidos of Rosh Hashanah, Yom Kipur and Yom-Tov, with which most people
are not so conversant; but with regard to the Amidos of the rest of the
year, it is not necessary to do so.
(b) Rav Yehudah used to prepare even his regular Tefilah before he Davened -
because he was so busy revising his learning, that he would only Daven once
every thirty days (when he had finished his revision).
(a) Rebbi Shimon Chasida is quoted as saying that, according to Raban
Gamliel, the Shatz rendered Yotze even the people in the fields, and
certainly, those who were standing in Shul. This Kal va'Chomer is
unacceptable however - because logically, we would say the reverse: Those
who are in Shul should Daven themselves, seeing as they are able to do so,
and it is only the people who are in the fields who need the Shatz to Daven
for them, since they are unable to Daven themselves.
***** Hadran Alach Yom-Tov, u'Selika Lah Maseches Rosh Hashanah *****
(b) Indeed, the Beraisa says with regard to Duchening - that the people who
are standing behind the Kohanim during Duchening are not included in the
blessing (because they should move and stand in front of them, seeing as
they are able to do so), whereas the people who are in the fields are
included, because they are unable to move in front of the Kohanim.
(c) So what Rebbi Shimon Chasida really said - was that Raban Gamliel only
exempted the people in the fields, who are not able to Daven because they
are 'Anusim' (due to their work); whereas those people who are in Shul are
obligated to Daven themselves (even according to Raban Gamliel).
On To Ta'anis