The laws of. Takanos of רבנ יוחננ בנ זכאי. and the תקיעות on Rosh HaShana. being מוציא others
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1 בס"ד A Intro Today we will בע"ה learn דף כט of מסכת ר ה which will conclude the third Perek of בית דין,ראוהו and begin the fourth and final Perek of Mesechte Rosh HaShana Shabbos, on תקיעת שופר which will discuss the laws of,יום טוב the Takanos of יוחנן בן זכאי,רבן and the סדר of the תפילות and the HaShana. on Rosh תקיעות A The laws of on Shabbos תקיעת שופר Takanos of רבנ יוחננ בנ זכאי B Some of the topics we will learn about today include: Laws of a שליח ציבור being מוציא others, both in שופר,תקיעת in Halacha. and in other areas of קריאת מגילה B תפילות דר of the The and the תקיעות on Rosh HaShana שליח ציבור Laws of a being מוציא others C Aggadic teachings about Moshe Rabenu and the battle of Amalek. C Aggadic teachings about Moshe Rabenu and the battle of Amalek Rosh Hashana 29-1
2 D Making brachos with children for the sake of Chinuch. D Some of the key topics and concepts that we will learn about include: טומטום One whose סימנים are not clear and we are not sure if this is a male or a female Making brachos with children for the sake of Chinuch טומטום אנדרוגינוס E One who possesses סימנים of both a male and a female יבנה The city of Yavne, located close to current day Ashdod, near the Mediterranean coast, was the seat of the Sanhedrin after the destruction of the Second Bais HaMikdash. Rabban Yochanan ben Zakai. The Roman emperor granted Rabban Yochana ben.יבנה וחכמיה Zakai three wishes, one of which was to spare Rabban Yochanan ben Zakai took advantage of this and turned the city of Yavne into the premier Torah center in Eretz Yisrael after the Churban, which also helped lay the foundations for the compilation of the Mishna. תקנות של רבן יוחנן בן זכאי Rabban Yochanan Ben Zakai instituted nine Takanos, יום טוב enactments, most of which are discussed in our Perek E אנדרוגינוס יבנה תקנות רבן יוחנן בן זכאי Rosh Hashana 29-2
3 1 So let s review.. The gemara continues its discussion regarding כוונה related to the Mitzva of Shofar אמר ליה ר' זירא לשמעיה איכוון ותקע לי Rav Zeira instructed his attendant to have כוונה in his תקיעות to be מוציא Rav Zeira. From which the gemara understands that משמיע בעי כוונה מוציא The one blowing the shofar must have specific intent to be the one listening. The gemara challenges this from a Braisa, which teaches היה עובר אחורי בית הכנסת או שהיה ביתו סמוך לבית הכנסת ושמע קול שופר או קול מגילה אם כוון לבו יצא ואם לאו לא יצא If one happenned to hear the Shofar or the Megilla reading from his house, he is יוצא the mitzva, if he had intent to be יוצא the Mitzva. However according to the teaching of Rebbe Zeira, how can the כונה of the one listening help, if the משמיע himself, the בעל תוקע or the קורא,בעל does not have כונה to be מוציא this person? 1 אמר ליה ר' זירא לשמעיה איכוון ותקע לי Have כוונה in your תקיעות to be מוציא me משמיע בעי כוונה You must have specific intent to be מוציא the one listening היה עובר אחורי בית הכנסת או שהיה ביתו סמוך לבית הכנסת ושמע קול שופר או קול מגילה אם כוון לבו יצא ואם לא כוון לבו לא יצא How can the כונה of the one listening help, if the משמיע did not have כונה to be מוציא him 2 The gemara answers that הכא בשליח ציבור עסקינן דדעתיה אכוליה עלמא this Braisa is referring to a ציבור,שליח one who is reading or blowing Shofar for others, who has implicit כונה to include anyone who might be listening. 2 הכא בשליח ציבור עסקינן דדעתיה אכוליה עלמא He has implicit כונה to include anyone who might be listening 3 The gemara adds, that the point of a יחיד being מוציא others, is in fact a תנאים,מחלוקת as רבי יוסי holds that a,יחיד an individual, who is reading megilah or blowing shofar for themselves, must,יוצא for anyone else who wants to be,כוונה have specific whereas the תנא קמא holds that even a יחיד need not have specific כוונה to include others, and as long as he himself is reading or blowing shofar for he himself to be,יוצא anyone else who might hear him is יוצא along with him, without any specific needed. כוונה 3 If a יחיד can מוציא others, is a מחלוקת תנאימ תנא קמא does not need כוונה specific רבי יוסי must have כוונה specific Rosh Hashana 29-3
4 4 Zugt the Mishna: The Mishan begins with 2 Aggadic teachings as to the.כוונה inportance of having proper 4 The next Mishan begins with 2 Aggadic teachings כוונה as to the inportance of having proper והיה כאשר ירים משה ידו וגבר ישראל וכאשר יניח ידו וגבר עמלק Citing the Pasuk in Parshas B Shalach describing the battle of Klal Yisrael against Amalek, the Mishna asks: וכי ידיו של משה עושות מלחמה או שוברות מלחמה Were Moshe Rabeinu s raised hands that which brought about?בני ישראל victory for us; - Rather the Torah wants to teach אלא לומר לך כל זמן שהיו ישראל מסתכלין כלפי מעלה ומשעבדין את לבם לאביהם שבשמים היו מתגברים ואם לאו היו נופלים As long as Bnai Yisrael would look up to Heaven and turn their hearts to HaShem, they would overpower Amalek. Otherwise, they would chas veshalom fall victim to Amalek. Similarly, we with the נחושת,נחש where after snakes were sent onto Klal Yisrael as a response to their rebelliousness against HaShem and against Moshe Rabeinu, HaShem instructed Moshe Rabeinu; עשה לך שרף ושים אותו על נס והיה כל הנשוך וראה אותו וחי Make a copper snake and put it on a pole, so that all who were bitten by the deadly snakes could look at it and be cured. The Mishnah asks again; וכי נחש ממית או נחש מחיה Did this snake actually cause death or life? והיה כאשר ירימ משה ידו וגבר ישראל וגו' וכי ידיו של משה עושות מלחמה או שוברות מלחמה? כל זמנ שהיו ישראל מ תכלינ כלפי מעלה ומשעבדינ את לבמ לאביהמ שבשמימ היו מתגברימ ואמ לאו היו נופלימ נחש נחושת Similarly, find by the עשה לכ שרפ ושימ אותו על נ והיה כל הנשוכ וראה אותו וחי וכי נחש ממית או נחש מחיה? אלא בזמן שישראל מסתכלין כלפי מעלה 5 ומשעבדין את לבם לאביהם שבשמים היו מתרפאין ואם לאו היו נימוקים As long as Bnai Yisrael would look up to Heaven and turn their hearts to HaShem, they would be cured. Otherwise, they would chas veshalom die. ========== 5 אלא בזמנ שישראל מ תכלינ כלפי מעלה ומשעבדינ את לבמ לאביהמ שבשמימ היו מתרפאינ ואמ לאו היו נימוקימ 6 The Mishna concludes; חרש שוטה וקטן אין מוציאין את הרבים ידי חובתן One who is deaf, or of limited mental capacity, or a minor, may not be מוציא others in a Mitzvah. זה הכלל כל שאינו מחוייב בדבר אינו מוציא את הרבים ידי חובתן Anyone who is not obligated in a given Mitzvah, cannot be Mitzvah. others in this מוציא ========== 6 חרש שוטה וקטן אין מוציאין את הרבים ידי חובתן זה הכלל - כל שאינו מחוייב בדבר אינו מוציא את הרבים ידי חובתן Rosh Hashana 29-4
5 7 8 The Gemara begins; ת"ר הכל חייבין בתקיעת שופר :תקיעת שופר All of the following are obligated in כהנים ולוים וישראלים,כהנים to be חידוש Although obvious; the Gemara explains the who we might have thought to be exempt from this Mitzvah, ;דף כ"ו ע"ב based on a Mishnah earlier on שוה היובל לר"ה לתקיעה ולברכות The Mitzva of Shofar blown on Yom Kippur of Yovel is similar to that of the Mitzvas Shofar of Rosh HaShanah, in that they both have a Mitzvah of שופר,תקיעת and on both days we add the Brachos of מלכויות זכרונות שופרות to our Tefilos. Therefore we might think מאן דאיתיה במצות היובל איתיה במצוה דראש השנה תקיעת שופר Only to whom ALL Mitzvos of Yovel apply, does apply, whereas כהנים to whom certain Halachos of Yovel do not apply, perhaps תקיעת שופר does not apply either? תקיעת nevertheless, Therefore, the Braisa teaches that קמ"ל.כהנים does apply to שופר The Braisa continues: It also applies to converts גרים slaves - Freed ועבדים משוחררים מחיוב before he s freed, he is עבד כנעני Rashi points out that an פטור מתקיעת שופר and,במצוות כאשה After he s freed, he is like a,גר and מחיוב in all Mitzvos. וטומטום One whose סימנים are hidden, and cannot be determined if male or female ואנדרוגינוס One who possesses both male and female,סימנים whose ספק Halachis status is a שמא זכר הוא As Rashi explains, both are obligated, because מי שחציו עבד וחציו בן חורין.בן חורין because of his half מחיוב A half slave-half free person is The Braisa elaborates: טומטום אינו מוציא לא את מינו ולא את שאינו מינו A טומטום cannot be מוציא another,טומטום because perhaps the is a טומטום because each,זכר is a שומע and the,נקבה is a מוציא.ספק separate.זכר a מוציא certainly cannot be טומטום A אנדרוגינוס מוציא את מינו אבל לא את שאינו מינו אנדרוגינוס because all,אנדרוגינוס another מוציא can be אנדרוגינוס An ספיקא דדינא are the same, and a נקיבות or all זכרים They are either all If they are,זכרים they can be מוציא each other..פטור it is not necessary, because they are both,נקיבות If they are מי שחציו עבד וחציו בן חורין אינו מוציא לא את מינו ולא את שאינו מינו He cannot be מוציא another חציו עבד וחציו בן חורין and the Gemara adds himself either, because מוציא he cannot be,אף לעצמו אינו מוציא לא אתי צד עבדות ומפיק צד חירות.צד חירות the other s, nor his מוציא cannot be צד עבדות His.בן חורין a full מוציא He certainly cannot be ============ 7 8 וטומטום תנו רבנן הכל חייבין בתקיעת שופר כהנים ולוים וישראלים גרים ועבדים משוחררים Before he s freed,מחיוב במצוות כאשה he is פטור מתקיעת שופר and ואנדרוגינוס מי שחציו עבד וחציו בן חורין After he s freed גר he is like a and מחיוב in all Mitzvos both are obligated שמא זכר הוא אינו מוציא לא את מינו ולא את שאינו מינו טומטום Each is a separate ספק מוציא את מינו אבל לא את שאינו מינו They are זכרים either all נקיבות or all אף לעצמו אינו מוציא לא אתי צד עבדות ומפיק צד חירות? חידוש Whats the הוה אמינא One might have a תקיעת שופר from כהנימ to exclude שוה היובל לר"ה לתקיעה ולברכות מאן דאיתיה במצות היובל איתיה במצוה דראש השנה! כהנים but not קא משמע לנ תקיעת שופר in the mitzva of חייב They are Rosh Hashana 29-5
6 9 Our Mishna had taught that only one who is מחיוב in a Mitzvah מצוה someone else who has not yet fulfilled that מוציא can be תני אהבה בריה דר' זירא כל הברכות כולן אע"פ שיצא מוציא One can be מוציא anyone else in all המצוות,ברכות even if they themselves have already fulfilled the mitzva, as Rashi explains: שהרי כל ישראל ערבים זה בזה למצוות All Jews are guarantors for one another regarding the.מצוות fulfillment of חוץ מברכת הלחם וברכת היין With the exception of the Brachos on Bread and Wine and all explains: as Rashi,ברכות הנהנין שאינם חובה אלא שאסור להנות מן העולם בלא ברכה and as,ערבות are not obligatory, therefore there is no ברכות הנהנין such, אם לא יצא מוציא ואם יצא אינו מוציא One can be מוציא someone else in הנהנין,ברכות only if he is also eating and making the ברכה for himself as well. 9 Only one who is מחיוב in a Mitzvah can be מוציא someone else who has not yet מצוה fulfilled that תני אהבה בריה דר' זירא כל הברכות כולן אע"פ שיצא מוציא שהרי כל ישראל ערבים זה בזה למצוות חוץ מברכת הלחם וברכת היין שאינם חובה אלא שאסור להנות מן העולם בלא ברכה אם לא יצא מוציא ואם יצא אינו מוציא Only if he is also eating and making the ברכה for himself ברכות הנהנין someone in מוציא can he be 10 Rava questioned if this would also be true for - ברכת הלחם של מצה The Bracha of המוציא made on the,מצה or - ברכת היין של קידוש היום קידוש recited in בורא פרי הגפן The Do we say? כיון דחובה הוא מפיק Since these ברכות הנהנין are mandatory in order to fulfill the respective Mitzvos of Matzah and Kiddush OR - ברכה לאו חובה היא mandatory? in and of itself is not ברכות הנהנין The Gemara answers that from פפי,רב who made Kiddush, and then made Kiddush again for those who came later, we see that one may make the Bracha בורא פרי הגפן again for someone who יוצא did not hear Kiddush, even though he himself already was Kiddush. 10 בעי רבא ברכת הלחם של מצה וברכת היין של קידוש היום מהו כיון דחובה הוא מפיק ברכה לאו חובה היא made Kiddush רב פפי and then made Kiddush again for those who came later We see that one may make the bracha בורא פרי הגפן again 11 The Perek concludes with the following teaching: לא יפרוס אדם פרוסה לאורחין אלא אם כן אוכל עמהם One should not make a ברכת המוציא to be מוציא his guests, unless he eats with them. However, פורס הוא לבניו ולבני ביתו כדי לחנכן במצות One may make ברכות with his children in order to teach them food. even though he is not partaking in the,ברכות 11 ובהלל ובמגילה אף על פי שיצא מוציא One may recite Hallel on Yomim Tovim, and read the Megilla on Purim to be מוציא others, even if he has already fulfilled these כל ישראל ערבים זה and as we learned,מצוות חובה as these are,מצוות.לזה לא יפרוס אדם פרוסה לאורחין אלא אם כן אוכל עמהם ברכת המוציא One should not make a to be מוציא his guests unless he eats with them However פורס הוא לבניו ולבני ביתו כדי לחנכן במצות ובהלל ובמגילה אף על פי שיצא מוציא Rosh Hashana 29-6
7 הדרן עלך ראוהו בית דין With this we ב ה conclude the third Perek of בית דין,ראוהו and יום HaShana, begin the fourth and final Perek of Mesechte Rosh Hashem. B ezras,טוב הדרן עלך ראוהו בית דין 13 Zugt the Mishna: יום טוב של ר"ה שחל להיות בשבת Rosh HaShana which fell out on Shabbos במקדש היו תוקעין אבל לא במדינה The Shofar would be blown in the Bais HaMikdash, but not outside the Beis HaMikdash. Rashi says: לא בירושלים ולא בגבולין Rashi considers Yerusha- מדינה lyim במדינה and,מקדש The Rambam considers Yerushalayim part of refers to the rest of Eretz Yisroel, outside of Yerushalayim. 13 יום טוב יום טוב של ר"ה שחל להיות בשבת במקדש במדינה היו תוקעין לא היו תוקעין רש"י במדינה בירושלים - בגבולין במקדש בירושלים רמב"ם במדינה בגבולין 14 The Gemara questions the source for not blowing Shofar on Shabbos.?מנא הני מילי אמר רבי לוי בר חמא אמר רבי חמא בר חנינא כתוב אחד אומר שבתון זכרון תרועה וכתוב אחד אומר יום תרועה יהיה לכם There are two Psukim regarding תקיעת שופר on Rosh Hashanah. The Posuk in Parshas Emor states: דבר אל בני ישראל לאמר בחודש השביעי באחד לחודש יהיה לכם שבתון זכרון תרועה מקרא קודש Which implies that we only mention the,תרועה such as Pesukim that refer to Shofar, rather than the sound of the shofar itself And the Pasuk in Parshas Pinchas states: ובחודש השביעי באחד לחודש מקרא קודש יהיה לכם כל מלאכת עבודה לא תעשו יום תרועה יהיה לכם Implying actual sounds of Shofar? 14 מנא הני מילי? אמר רבי לוי בר חמא אמר רבי חמא בר חנינא כתוב אחד אומר וכתוב אחד אומר שבתונ זכרונ תרועה יומ תרועה יהיה לכמ Implying we do need the actual sounds of the Shofar תרועה We only mention the but not the sound of the Shofar Rosh Hashana 29-7
8 15 The Gemara reconciles the two Psukim; כאן ביו"ט שחל להיות בשבת כאן ביום טוב שחל להיות בחול Shabbos, refers to when Rosh HaShanah falls out on זכרון תרועה and Weekday. refers to when Rosh Hashanah falls on a יום תרועה This implies that blowing Shofar on Rosh HaShanah which.איסור דאורייתא falls on Shabbos is an Rava, though, challenges this, asking אי מדאורייתא היא במקדש היכי תקעינן How then are we permitted to blow shofar in the Bais HaMikdash? And furthermore, why would the Torah forbid blowing Shofar on Rosh HaShanah which falls out on Shabbos if as the Yeshiva of Shmuel taught; כל מלאכת עבודה לא תעשו יצתה תקיעת שופר ורדיית הפת שהיא חכמה ואינה מלאכה Blowing the Shofar, as well as the process of removing bread from the oven properly is not categorized as a מלאכה but rather a,איסור דאורייתא of great skill. Therefore, they are not an חכמה.איסור דרבנן merely an Rather, רבא holds; 16 מדאורייתא מישרא שרי ורבנן הוא דגזור ביה כדרבה This is only a Rabbinic enactment, as Rabbah taught: דאמר רבה הכל חייבין בתקיעת שופר ואין הכל בקיאין בתקיעת שופר גזירה שמא יטלנו בידו וילך אצל הבקי ללמוד ויעבירנו ד' אמות ברה"ר In order to learn from an expert, one might inadvertently carry the Shofar in a Reshus HaRabim, which is on Shabbos. The Gemara adds; והיינו טעמא דלולב והיינו טעמא דמגילה This is also the reason why the taking of the Lulav and the reading of the Megillah are not practiced on Shabbos. כאן ביו"ט שחל להיות בשבת רבא מדאורייתא מישרא שרי ורבנן הוא דגזור ביה - כדרבה דאמר רבה הכל חייבין בתקיעת שופר ואין הכל בקיאין בתקיעת שופר גזירה שמא יטלנו בידו וילך אצל הבקי ללמוד ויעבירנו ד' אמות ברה"ר היינו טעמא דלולב והיינו טעמא דמגילה כאן ביום טוב שחל להיות בחול ראש השנה Blowing Shofar on which falls on Shabbos איסור דאורייתא is an רבא אי מדאורייתא היא במקדש היכי תקעינן כל מלאכת עבודה לא תעשו יצתה תקיעת שופר ורדיית הפת שהיא חכמה ואינה מלאכה אי ור דאורייתא They are not an אי ור דרבננ only an Rosh Hashana 29-8
שבות תחום מצוות עשה שזמן גרמא סמיכה תקיעה, שברים, תרועה. The אי ור of performing any מלאכה on Rosh HaShanah שופר in preparation of the
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