POINT BY POINT SUMMARY
by R. Nosson Slifkin
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous dafTa'anis 17
TA'ANIS 17, 18, 19 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael
1) THE EXTRA BERACHOS
(a) The Mishnah said that the Berachah about Shmuel would
conclude with Shome'a Tze'akah, while that about Eliyahu
would conclude with Shome'a Tefilah.
(b) Some switch these around.
1. Question: It is understandable that both versions
exist with Shmuel, as the Pasuk uses both terms, but
with Eliyahu there is no mention of Tze'akah!?
(c) Question: Seeing as Yonah lived after David and Shlomo,
why is the Berachah about him mentioned first?
2. Answer: The Pasuk of Aneini is a form of Tze'akah.
(d) Answer: As we want the final Berachah to conclude with a
mention of Eretz Yisrael (which is what David and Shlomo
1. Others, however, do not conclude that Berachah with
a mention of Eretz Yisrael, but with "Blessed is He
that humbles the haughty."
(e) (Beraisa) The reason why it was ruled that the men of the
Mishmar may drink wine by night but not by day is in case
the men of the Beis Av require their assistance.
(f) The reason why it was ruled that the men of the Beis Av
may never drink wine is that they are engaged in constant
(g) Based on this, it was ruled that nowadays, any Kohen who
knows which is his Mishmar, his Beis Av, and which days
they worked, may not drink wine that day (in case
1. If he knows his Mishmar but not his Beis Av, but he
knows that his Beis Av did work in the Beis
ha'Mikdash, then he may not drink wine all that
(h) (Rebbi) With this reasoning, every Kohen should always be
forbidden to drink wine, in case all the Kohanim are
needed for the Chanukas ha'Bayis; but we see that all
these concerns have been disregarded.
2. If he does not knows his Mishmar or his Beis Av, but
he knows that his Beis Av did work in the Beis
ha'Mikdash, then he may not drink wine all year.
(i) (Abaye) Kohanim nowadays that drink wine are following
(a) The Mishnah said that the men of the Mishmar and of the
Ma'amad may not have haircuts or wash their clothes
except on Thursday.
3) HAIRCUTS NOWADAYS
(b) Question: Why not?
(c) Answer: To ensure that they do it beforehand and don't
begin their work looking slovenly.
(d) (Beraisa) A king should have his hair cut every day; a
Kohen Gadol every Erev Shabbos; and a Kohen Hedyot every
1. A king should have his hair cut every day as the
Pasuk says that he should be beheld in his beauty.
(e) Question: How do we know that the Nazir has his hair cut
after thirty days?
2. A Kohen Gadol should have his hair cut every Erev
Shabbos since that is when the Mishmaros are
3. A Kohen Hedyot should have his hair cut every thirty
days as derived from the identical use of the word
Pera with Nazir, who has his hair cut after thirty
(f) Answer: An unspecified Nezirus is usually for that
(g) Question: How do we know this?
(h) Answer: The Pasuk says Yihiyeh (he will be) which is of
(i) Question: Maybe the Pasuk means that he shouldn't grow
his hair long at all?
(j) Answer: The wording of the Pasuk means that the long hair
may not be grown any longer.
(a) Question: If it is thus derived from a Pasuk, shouldn't
it also apply nowadays?
(b) Answer: It is similar to the prohibition against drinking
wine, which only applies at a time when the Beis
ha'Mikdash can be entered.
(c) Question: We see that only a lone opinion permits
drinking wine nowadays:
1. (Rebbi) Every Kohen should always be forbidden to
drink wine, in case all the Kohanim are needed for
the Chanukas ha'Bayis; but we see that all these
concerns have been disregarded.
2. (Abaye) Kohanim nowadays that drink wine are
following Rebbi's view.
3. The implication is that the Rabanan forbid Kohanim
to drink wine even nowadays!?
(d) Answer #1: The reason for the ban on wine is in case the
Beis ha'Mikdash is suddenly rebuilt and the Kohen's
services are required, so that he shouldn't be
incapacitated; but if he has unkempt hair, he can simply
have a haircut immediately.
4) MEGILAS TA'ANIS
1. Question: Surely with wine there is also a solution
of him sleeping a little, as it was said that
walking a Mil and the slightest amount of sleep
remove the effect of wine?
(e) Answer #2: Inebriation, which is Mechalel the work in the
Beis ha'Mikdash, was subject to decree; unkempt hair was
2. Answer: That statement was qualified as referring
only to where a Revi'is was drunk; but if more than
that was drunk, walking and sleeping exacerbate its
(f) Question: We see that unkempt hair is Mechalel and
therefore should be subject to the decree:
1. (Beraisa) A Kohen who is drunk or has unkempt hair
is subject to death at the hand of Heaven.
(g) Answer: It is only compared regarding the death penalty,
but not regarding being Mechalel the work.
2. Drunkenness is explicitly prohibited in the Torah.
3. Unkempt hair is linked by a Pasuk in Yechezkel to
drunkenness, and is thereby also liable for the
4. Likewise, just as drunkenness is Mechalel the work,
so is having unkempt hair!?
(h) Question: If it is learned from Yechezkel, who
established the rule before Yechezkel?
(i) Answer: We see that that line of argument doesn't work:
1. (R. Chisda) The rule that a Kohen who is
uncircumcised because Milah killed his brothers may
not serve, is learned from a Pasuk in Yechezkel.
2. Until Yechezkel said it, it was known as a
tradition; he merely provided Scriptural support.
3. Similarly here, it was a tradition that unkempt hair
is liable for the death penalty, and Yechezkel
provided Scriptural support.
(a) The Mishnah said that any day listed in Megilas Ta'anis
as forbidden for Hespedim is also prohibited on the
preceding day but not on the following day.
(b) (Beraisa) There are some days that have been designated
as forbidden for fasting, and some of these are also
forbidden for Hespedim.
1. From the first until the eighth of Nisan, when it
was successfully proved that the Tamid must be
communally brought, it is forbidden for Hespedim.
(c) Question: Why was it necessary to include the first of
Nisan - it is anyway Rosh Chodesh and forbidden for
2. From the eighth until the end of Yom Tov, when it
was successfully proved that the Omer is counted
from the day after Pesach, it is forbidden for
(d) Answer: It was necessary so as to also forbid the
(e) Question: Why isn't the preceding day anyway forbidden as
being the day before Rosh Chodesh?
(f) Answer: Rosh Chodesh is d'Oraisa and does not require
1. (Beraisa) The festive days listed in Megilas Taanis
are forbidden for fasting on the days preceding and
following them as well.
(g) Question: Why was it necessary to include through to the
end of Pesach - it is anyway Yom Tov and forbidden for
2. With Shabbos and Yom Tov, one may fast on the
preceding and following days.
3. The reason is that the latter are d'Oraisa, which
don't need reinforcement, whereas the former are
d'Rabbanan and need reinforcement.
(h) Answer: It was necessary so as to also forbid the
1. This follows R. Yosi's view that the days both
preceding and following the days in Megilas Ta'anis
are forbidden for Hespedim.