Resources for Rosh Hashana daf 6

Daf A Week

Rabbi Yitzchok Gutterman

  1. The גמרא brings the ברייתא’s דרשהof והיה בך חטא ולא בקרבנך חטא , but then seems to retract it after presenting the דרשה of בן עזאי - בך חטא ולא באשתך חטא. See תוספות here who brings the גמרא in שבת’s teaching that a wife would only die for her husband’s vows when her husband completely misses bringing the קרבן, as opposed to our גמרא which just delays bringing theקרבן . However, see the פּרשת דרכים, דרוש שלישי who says that it is actually a מחלוקת תנאים, and our תנא remains with his דרשה of בך חטא ולא בקרבנך חטא and does not agree with the דרשה of ולא באשתך חטא. See the שפת אמת who agrees and says that besides the fact that this explains the גמרא in שבת mentioned above, it also explains a surprising אור החיים that many אחרונים struggle to understand. The אור החיים הקדוש writes on this פּסוק, on the words והיה בך חטא, that if one doesn’t bring his קרבן on time, it will be a חטא for him and his wife will die! It seems explicitly against the מסקנא of our גמרא. However, based on the above, this is not difficult because if you hold like the first תנא ofבך חטא ולא בקרבנך חטא, you don’t need to say ולא באשתך חטא.
  1. The גמרא says that once one רגל passes and you haven’t brought a קרבן , you are עובר בעשה. See the גמרא in ביצה דף יט עמוד ב that also discusses בל תאחר. There רש"י brings in ד"ה כי פּליגי an עצה טובה to bring your קרבן on סוכות when you made a נדר before סוכות to avoid needing to come back early the following year. This is so because you can’t bring a קרבן תודה on פּסח or שבועות and any three רגלים in a row trigger בל תאחר. What does רש"י mean by עצה טובה? It’s an עשה מן התורה to bring it on the first רגל?! See the פּני יהושע there and the שפת אמת here who both say the following יסוד: the גמרא said we had two פּסוקים-- one for someone who was נודר a קרבן but wasn’t מפריש it and the other for someone who was מפריש but didn’t bring it. Theפּסוק of ובאת שמה והבאתם שמה is referring to someone who was מפריש the קרבן but didn’t yet bring it. That is the עשה that רבא was referring to since it is משמע that as soon as you come, you should have brought the קרבן However, the פּסוק of מוצא שפתיך תשמור is referring to someone who was just נודר but not yet מפריש. There is no indication that that עשה should be in effect after one רגל, especially since the next word – תשמור – the לאו refers to all three רגלים. Therefore, where one was only נודר a קרבן , there is no עשה to bring it after one רגל.
  1. The גמרא says that once one is עובר on בל תאחר, one continues to be עובר on the לאו every single day until you bring the קרבן. The גמרא does not say anything about the עשה. See the הגהות ברוך טעם on the טורי אבן who points out that the רמב"ם in מעשה הקרבנות פּרק י"ד הל' י"ג is משמע that you are only עובר the עשה See the טורי אבן himself who says that while you are not עובר every single day like the לאו, you are עובר the עשה every single רגל. See the מהר"ץ חיות in our סוגיא who wants to prove that it must be that there is no עשה every day after the first רגל as the גמרא says that after the ולד קדשים got sick on שבועות, they waited till סוכות to bring it. It must be that there is nothing wrong with waiting till the next רגל. He is מדחה this, however, since in that case there was never an עשה that was חל to begin with. The animal had been sick on the first רגל, so we cannot prove what the הלכה would be once a רגל passed and theקרבן  should have been brought.
  1. The גמרא says that a יורש is פּטור from בל תאחר. See the ריטב"א here who says that even though a יורש is פּטור from the לאו of בל תאחר, he is still מחויב in the עשה of ובאת שמה והבאתם שמה. See theשפת אמת on עמוד א who proves this from the fact that the גמרא earlier had an issue with the story where ר' פּפּייס kept a ולד שלמים around for סוכות  and didn’t bring it earlier. Why didn’t the גמרא just say they must have gotten it בירושה? It must be that even if you get it בירושה, you are still עובר on the עשה.

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