Resources for Rosh Hashana daf 35

Daf A Week

Rabbi Yitzchok Gutterman

  1. The גמרא says that according to רבן גמליאל, the reason the שליח ציבור says the שמונה עשרה quietly to himself is כדי להסדיר תפילתו. The simple reading of the גמרא sounds like the רבנן (who we pasken like outside of the שמונה עשרה of ר"ה) disagree and say that the שליח ציבור says the שמונה עשרה to himself to be יוצא his private חיוב שמונה עשרה. However, see the אגרות משה, או"ח חלק בּ' סימן כ"ט who says that everyone agrees that the שליח ציבור says the שמונה עשרה quietly to himself כדי להסדיר תפילתו. The רבנן were just asking on ר"ג that if everyone can be יוצא with חזרת הש"ץ, it doesn’t make sense to say that everyone says a quite שמונה עשרה just to give the שליח ציבור time to prepare his שמונה עשרה. Rather, it must be that most people can’t be יוצא with חזרת הש"ץ. Nonetheless, the שליח ציבור says a quite שמונה עשרה only כדי להסדיר תפילתו. Based on this, Reb Moshe paskened that when davening in a shul that davens a different נוסח than your own and you are the שליח ציבור, you must say the נוסח of the shul even in your quiet שמונה עשרה as the main point is to help prepare you to say the חזרת הש"ץ.

 

  1. תוספות in ד"ה כך says that the בה"ג paskened that if someone forgot יעלה ויבא in שמונה עשרה, they do not need to repeat שמונה עשרה since they can just be יוצא with the חזן. This would seem to be against the psak of the רי"ף and many ראשונים who hold that we only agree to ר"ג that you can be יוצא with the חזן on ר"ה, but not during the rest of the year. See the מרדכי סימן תשכ"א who says this explicitly and therefore disagrees with the בה"ג. However, see the ריטב"א who says that the בה"ג agrees with the רי"ף. The בה"ג understands that someone who made a mistake is considered an אינו בקי. See the שפת אמת who gives an alternate explanation. He explains that when we paskened like ר"ג on ר"ה, it wasn’t just ר"ה but any תפילה that comes לפרקים. We know from the story of רב יהודה that 30 days is considered לפרקים. Therefore, one could also be יוצא with the חזן on ראש חודש.

 

  1. There is an important מחלוקת ראשונים as to how many ברכות are supposed to be said in מוסף on ר"ה. See the בעל המאור who says that when he was a child he remembers that the ציבור only said seven ברכות and that only the שליח ציבור said nine. The רי"ץ גיאות is also brought by the בעל המאור, רא"ש ,and רמב"ן, who say that this is was the מנהג in all the yeshivos in בבל and what the גאונים did as well. However, he continues, nowadays the מנהג has changed and everyone says all nine. (The בעל המאור himself holds that every תפילה on ר"ה has nine ברכות whereas the רי"ץ גיאות only has nine for מוסף.) The רי"ץ גיאות proves that even the ציבור  must say nine ברכות by the fact that ר"ג asked what the point of having a שליח ציבור was if everyone davens on their own anyway? Asks the רי"ץ גיאות, if the ציבור only said seven of nine ברכות, there would be an obvious reason why you need a שליח ציבור. Therefore, it must be that the private and public שמונה עשרהs have nine. See the רמב"ן in דרשת ר"ה who rejects this proof and says that when the גמרא asked why we need a שליח ציבור, the גמרא was only asking on the need for a שליח ציבור on regular weekdays. For ר"ה, where we pasken that a שליח ציבור can be מוציא everyone, then the ציבור should say the regular seven and they are יוצא the extra two with חזרת הש"ץ . See the רא"ש סימן י"ד here who asks on the רמב"ן that if everyone really needs to say nine ברכות, how can the ציבור skip two ברכות in their silent שמונה עשרה? It would make them not be יוצא the silent שמונה עשרה since they left out two ברכות. Therefore, he agrees with the other ראשונים that everyone should say nine ברכות.

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