Resources for Beitzah Daf 5

מראה מקומות

Rabbi Yitzchok Gutterman

1. The גמרא starts off by saying that one year the עדים of קידוש החדש של תשרי came late to בית דין and the לויים sang the wrong שיר. See the מנחת חינוך מצוה ש"א אות ה' who asks why did בית דין not rely on רוב? After all, the גמרא on דף ו' says that since the times of עזרא, אלול was never מעובר. רש"י says this means that the עדים ofקידוש החדש של תשרי never came late. If so, רוב would dictate that the first day should be ר"ה and the Torah allows us to rely on a רוב. He answers that since, as רש"י said, the עדים never came late, and yet this one time they were running late, the רוב now had ריעותא and could no longer be relied upon.2. The גמרא says that a תקנה that is made by בית דין cannot be overridden unless there is a second מנין להתירו. See the רמב"ם in הלכות ממרים פּרק ב הל' ב' who says that not only do you need another מנין להתירו, but the תקנה must also be from a בית דין that is greater than the first one בחכמה ובמנין (based on the משנה בעדיות). This requirement of a higher level בית דין is necessary even if the reasoning for the תקנה is בטל. See the ראב"ד there who disagrees and says that where the reasoning is clearly בטל, you don’t need a דין בית that is greater than the first one בחכמה ובמנין. The proof to that is our סוגיא! Our גמרא says that there was a תקנה made that בית דין would not accept testimony after the זמן מנחה, and ריב"ז subsequently made a תקנה after the חורבן that testimony could be accepted all day. ריב"ז was certainly not a larger number בית דין than the earlier בית דיןs, and yet he was able to be מבטל the earlier תקנה since the reason no longer applied. See the קובץ שיעורים אות י"ג who answers for the רמב"ם as follows: the case of our גמרא is different than a regular ביטול תקנה since the גמרא says later on our דף that when the בית המקדש will be rebuilt, the תקנה will automatically come back in force and we will no longer accept עדים after זמן מנחה. That means that ריב"ז was not really מבטל the earlier תקנה, rather, he simply put it on hold temporarily. חז"ל always have a right to do that since they can even do that to a real מצוה.

   3. The גמרא records רבא’s psak that we still maintain the original תקנה of keeping two days of ר"ה even though it is true that if עדים were to come late, we would still count the first day as ר"ה and not as a יום חול. See the רי"ף who says that this would seem to indicate that people who live in ארץ ישראל nowadays should keep two days of ר"ה since it seems that the original תקנה of קדושה אחת is still in force. See the בעל המאור there who disagrees and says that nowadays even people who live in א"י don’t need to keep two days of ר"ה since we all have a set calendar and we know when is ר"ה. This is also the opinion of רבינו אפרים who was a תלמיד of the רי"ף. The בעל המאור goes on to say that the מנהג in א"י was always to keep one day of ר"ה. It was only in his days that people moved to Israel from Provence and started keeping two days like the רי"ף. See the מלחמות ה' there, who explains the מחלוקת as follows: according to רבא, even after the תקנה of ריב"ז, if witnesses came after זמן מנחה, ב"ד would declare the first day ר"ה but also keep the second day as ר"ה as a קדושה אחת. However, in years when עדים came on time, they only kept one day. So everyone outside of the actual ב"ד always needed to keep two days as קדושה אחת in case עדים had come מן המנחה ולמעלה. Nowadays, since we have the calendar, it’s as if everyone knows what happened in ב"ד and we know to keep only one day, just as ב"ד would have only kept one day. That is the opinion of the בעל המאור. The רי"ף however holds that the people in Israel outside of ב"ד used to keep two days as a תקנה של קדושה אחת in which case it is still binding today. See שו"ע סימן תר"א סעיף בּ who paskens like the רי"ף.

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מראה מקומות

Rabbi Schachne Weinberger

מס' ביצה דף ה ע''א

- ואם באו עדים מן המנחה ולמעלה

- רמב''ם הלכות קידוש החודש פ''ג הט''ו

- צל''ח דף ו ע''א רבינא

- מנחת חינוך מצוה ד' אות ז'

- כל דבר שבמנין וכו'

- רמב''ם הל' ממרים פ''ב ה''ב, וראב''ד שם

- חתם סופר

- ברכת אברהם

- וביקש להפקירו לעניים, ראש יוסף

דף ה ע''ב

- תוס' ד''ה וביקש, מהרש''א

- קובץ שיעורים אות כ''ב

- תוס' ד''ה מכדי, צל''ח

- וכי תימא למצות עונה

- מהרש''א

- קרני ראש

- תוס' ד''ה מי

- מהר''ם

- מהר''ם שיף

- רש''ש

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