Resources for Rosh Hashana daf 9
Rabbi Yitzchok Gutterman
- The גמרא brings a דרשה from רבי עקיבא that there is a חיוב ofתוספת on שביעית. The גמרא then asks how רבי ישמעאל knows this, and responds with several דרשות that cover שמיטה, שבת, יו''ט and יום כיפּור. There is a מחלוקת amongst the ראשונים as to how to understand this. See the רשב"א here who learns that when the גמרא asked how does רבי ישמעאל know about תוספת , it was only asking how he knew תוספת שביעית. Even רבי עקיבא needs the דרשות of רבי ישמעאל to learn out שבת ויו''ט תוספת and יום כיפּור תוספת. However, see the ריטב"א here who disagrees and say that the גמרא’s question was only about how רבי ישמעאל knew
תוספת שבת ויו''ט and יום כיפּור תוספת (תוספת שביעית was learned from a הלכה למשה מסיני). According to this, the way רבי עקיבא knew תוספת שבת was by learning it from תוספת שביעית . According to the ריטב"א’s פּשט, there are two great questions asked by the אחרונים. First, see the טורי אבן here who asks that תוספת שביעית is only an איסור on things that will help for שביעית, but there is no איסור to do מלאכה on fruit which are only relevant to the sixth year, whereas on תוספת שבת you can’t do any מלאכה whatsoever! Some understand that this was exactly why the רשב"א did not learn like the ריטב"א. The second great question is asked by רע"א in גליון הש"ס. He asks how could רבי עקיבא have learned out תוספת שבת from תוספת שביעית--תוספת שביעית is only an איסור מלאכה, and even then only on a few מלאכות, whereas תוספת שבת and יום כיפּור include many מלאכות, and in the case of יום כיפּור, requires עינויים as well! So from where could we learn that one cannot eat on יום כיפּור during the זמן of תוספת? See the שפת אמת who answers that the לימוד from תוספת שביעית isn’t about specific הלכות. Rather, the לימוד is that the time of קדושה expands, ממילא, whatever הלכות are relevant to that specific קדושה are carried over to the זמן of תוספת.
- The aforementioned שפת אמת brings up a great חקירה discussed in our סוגיא. Is the זמן of תוספת an extension or expansion of the coming day or is it just its own new איסור מלאכה? There is a famous מחלוקת between the ט"ז and מהרש"ל. See the מגן אברהם, או"ח סימן תרס"ח ס"ק ג who quotes the מהרש"ל as saying that one should not eat in the סוכה on שמיני עצרת night until nightfall to avoid a ספק ברכה (לישב בסוכה). See the ט"ז there who disagrees and says that since one has already been מקבל תוספת יו"ט, it is completely like שמיני עצרת and there is no ספק ברכה at all. The מהרש"ל seems to understand that תוספת יו"ט does not convert the זמן into the next day. A similar מחלוקת is found regarding eating your שבת meal before nighttime. See the ב"ח או"ח, סימן תע"ב who says one cannot fulfill the mitzvah until it is actually שבת. The ט"ז, סימן תצ"א ס"ק ו , לשיטתו, disagrees and says that you can eat the meal early since תוספת שבת means it’s certainly שבת!
- The גמרא brings the דרשה that there is a חיוב to eat on ערב יום כיפּור. See the ריטב"א who brings two reasons for this דין. One is that we should eat in order to have strength to fast. The other reason is from ר' יונה who says that it is to show that we should really be having a festive meal on יום כיפּור, and the only reason we don’t is because Hashem wants us to be like angels on יום כיפּור. See also the שיבולי הלקט, ש"ז who says a third reason: if you eat well on the day before the fast, there will be more עינוי when you don’t eat on יום כיפּור. See the שו"ת רע"א ח"א סימן ט"ז who discusses whether women are חייבות in this מצוה since it is a מצות עשה שהזמן גרמא which they are normally פּטור from, or do we say that since the מצוה is based on the word “ועיניתם”in which woman are obligated, they must eat on ערב יום כיפּור as well. See the כתב סופר או"ח סימן קי"ב who says that since the reason for the מצוה is to give us strength, it is מסתבר that women are חייבות as well.
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Click here to download daf summary by Rabbi Chaim Smulowitz (in PDF)
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