Resources for Rosh Hashana daf 5
Rabbi Yitzchok Gutterman
- The גמרא says מנה ימים וקדש חדש, מנה ימים וקדש עצרת. See תוספות in חגיגה דף יז: ד"ה אמרה תורה who quotes in the name of ר"ת that from here we see that just as there is a mitzvah to count the עומר, so too there is a מצוה to count the days of the month to get to ראש חודש. This מצוה would be similar to the מצוה to count years to get to שמיטה and יובל which is incumbent on בית דין and not on the individual.
- The גמרא says that there is a חיוב לינה on יו"ט. תוספות here in ד"ה מה חג points out that there really is a מצוה of לינה after bringing any קרבן on any day of the year. See the מנחת חינוך מצוה קל"ו in the name of his student who says that this explains a difficult רמב"ם. The רמב"ם in הלכות כלי המקדש פּרק ה' הל' ז says that the כהן גדול can never leave ירושלים. And what is his source? The answer may be that the כהן גדול brings a קרבן every day, namely the חביתי כהן גדול, so he has a חיוב לינה every day.
- The above mentioned תוספות tries mightily to find a case where you would only have a מצוה of לינה due to יו"ט and not for bringing a קרבן, as one is supposed to bring שלמי שמחה on each day of יו"ט. תוספות answers that the case could possibly be where one sent in his שלמים early or he performed other forms of שמחה other than bringing a קרבן such as drinking fine wine. תוספות does not give a case where one just ate his friend’s שלמים and did not bring his own. See the שפת אמת here who says that this would seem to indicate that part of the מצוה of שלמי שמחה is to actually bring the קרבן itself and not just eat it. See תוספות inפּסחים דף צ"ה: ד"ה טעון לינה who, interestingly, asks the same question as our תוספות but answers “he ate his friend’s שלמים”! It may be a מחלוקת between בעלי תוספות.
- The גמרא says that there is תשלומין for עצרת for seven days. See the ערוך לנר סוכה דף נ"ה who asks an interesting question: on יו"ט, all of the משמרות of כהנים were entitled to the meat of the קרבנות brought on account of the יו"ט. Would this be true of קרבנות brought during the seven days after שבועות? He answers that if we learn it from a regular דרשה like רבה בר שמואל does, then perhaps not. But if it is learnt from a היקש like ר' אלעזר אמר ר' אושעיא does, then we have a principle of אין היקש למחצה and all the כהנים would split the meat just as on יו"ט.
- The גמרא asks that פּסח should not have been in the list of things that you are עובר after three רגלים since you can only bring it on ערב פּסח. The גמרא answers that it is there כדי נסבה, unnecessarily. תוספות (and Rashi implies) here says that since you can only bring the קרבן פּסח on ערב פּסח, you are עובר בל תאחר See the מאירי here who says that since the קרבן פּסח can only be brought on ערב פּסח, you are never עובר on בל תאחר. See דברי יחזקאל סימן י"ג אות ט mentioned on the last דף who says the ראשונים here are לשיטתם. תוספות holds that בל תאחר kicks in as soon as the חיוב has passed, in which case by קרבן פּסח, בל תאחר is in effect as soon as ערב פּסח has passed. The רשב"א and others (like the מאירי) held that בל תאחר is a grace period that the Torah gave you to do a mitzvah. As such, since the קרבן פּסח can no longer be brought, a grace period does not make sense. What is interesting is the גמרא’s response that פּסח was כדי נסבה. If you ask me, I would think that it makes more sense to say that in the רשב"א‘sשיטה since it really doesn’t belong at all in the ברייתא and is there for no reason. However, see the חכמת מנוח here who says that it is this very line that forced תוספות’s שיטה. The ברייתא never would have said שקר that there ia בל תאחר when in fact there was none. Therefore, it must be that בל תאחר applies, just immediately instead of after three רגלים.
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