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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Rosh Hashanah 10

ROSH HASHANAH 2-10 have been sponsored by a generous grant from the Darchey Noam Foundation.

1) From where do we learn that until Tu bi'Sh'vat, the fruit ...

  1. ... of the third year remains Orlah?
  2. ... of the fourth year remains Revai?


(a) What does the Torah mean when it writes ...
  1. ... "Eigel"?
  2. ... "Ben Bakar"?
  3. ... "Par"? Does it make any difference if the Torah adds "ben Baker"?
(b) How do we learn (from a Pasuk in Shemini - by means of a Hekesh) that a ben Bakar refers to a calf in its second year?

(c) According to Rebbi Meir, a ben Bakar becomes a Par after twenty-four months and one day.
What does Rebbi Elazar say?

(d) On the previous Amud, we learned a Beraisa which considers thirty days to be a year.
How do we initially establish that Beraisa even according to Rebbi Meir?

(a) Rava disagrees, due to the Dinim of Nidah (as we shall now see).
What do we learn from the Pasuk in Shemini "Shiv'as Yamim *Tiheyeh* be'Nidasah"?

(b) If a woman sees blood just before sunset, can she count that day as the first of her seven days of Nidus?

(c) Will this also apply to the seven clean days of a Zavah (which every woman is obligated to count nowadays)?

(d) Which common misunderstanding is based on this Gemara?

4) How does Rava use the above information to formulate a 'Kal va'Chomer' which he uses to refute the distinction we just made in Rebbi Meir's name (between the beginning of the year and the end, regarding what is considered a year)?

Answers to questions



(a) In a Mishnah in Shevi'is, the Tana'im dispute the period before Sh'mitah during which one is permitted to plant, graft or re-plant (the branch of) a tree.
What time-period does the Tana Kama give?

(b) Rebbi Yehudah gives the time as at least three days.
What do Rebbi Elazar and Rebbi Shimon say?

(c) What is the basis of their Machlokes?

(a) We currently maintain that the author of the Beraisa (which requires thirty days before Rosh Hashanah to be considered a year) must be Rebbi Elazar.
Based on the previous Machlokes Tana'im, what is the problem with that contention?

(b) We therefore establish the author of that Beraisa as being Rebbi Meir (and not Rebbi Elazar).
What is now the significance of the thirty day period? Like which Tana does Rebbi Meir hold?

(c) Seeing as the author is Rebbi Meir, why does the Beraisa not require thirty-*one* days, thirty for the tree to take root, and one to be considered a year?

(d) How long is Tosfos Shevi'is according to Rebbi Meir?

(a) Both Rebbi Meir and Rebbi Elazar derive their respective opinions from the Pasuk in No'ach (which refers to the water of the flood beginning to subside) "Vayehi be'Achas ve'Sheish Mei'os Shanah be'Echad *la'Chodesh*".
Which month is the Torah referring to here, according to ...
  1. ... Rebbi Eliezer (in whose opinion the world was created in Tishri)?
  2. ... Rebbi Yehoshua (who maintains that it was created in Nisan)?
(b) How does Rebbi Meir learn from this Pasuk that one day in the year is considered a year?

(c) On what (grammatical) grounds does Rebbi Elazar counter Rebbi Meir's proof?

(d) And how does Rebbi Elazar extrapolate from this Pasuk that thirty days in the year is considered a year?

(a) According to Rebbi Eliezer, the world was created in Tishri, and the Avos were born (and died) then.
To which of the Avos is he referring?

(b) When was Yitzchak born?

(c) Which three women did Hashem remember on Rosh Hashanah?

(d) What happened on Rosh Hashanah ...

  1. ... to Yosef?
  2. ... to our fathers in Egypt?
9) Our fathers were redeemed from Egypt in the month of Nisan.
When will the final redemption take place, according to Rebbi Eliezer?

Answers to questions
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