Resources for Taanis daf 28

Daf A Week

Rabbi Yitzchok Gutterman

  1. The גמרא says that the people in the מעמדות would read from a ספר תורה in the morning and have someone read the פּסוקים by heart in the afternoon. The גמרא asks how an individual can read the Torah for the ציבור by heart? The גמרא’s question would seem to be based on the גמרא in גיטין דף ס that says דברים שבכתב אי אתה רשאי לאמרם בעל פּה (פּסוקים that are meant to be written cannot be said by heart). See תוספות in תמורה דף י"ד: ד"ה דברים who accordingly asks how we can say things like פּסוקי דזמרה by heart when it is made of mostly פּסוקים?  aתוספות explains that the איסור only applies to פּסוקים in חומש. aתוספות then asks how we can say אז ישיר or קריאת שמע by heart and answers that the איסור only applies when you are being מוציא אחירים ידי חובתן. There is another answer brought in the טור in סימן מ"ט in the name of רבינו חיים who says we can daven these פּסוקים by heart because most are well versed in them. See the ביאור הגר"א in סימן מ"ט who points out that our גמרא in תענית that asks how an individual can read the Torah for the ציבור by heart is almost explicitly like the second answer of תוספות and that is the way he paskens. See the פּרי מגדים in אשל אברהם in that סימן who gives an explanation according to those other opinions who disagree with תוספות and even extend the איסור to cases where one is not being מוציא He explains our גמרא is asking why we have a יחיד say the קריאה in a ציבור by heart which is simply not appropriate when he could read it from a קלף. The גמרא answers that they weren’t doing it as קריאה but rather a reading like that of שמע.

 

  1. The גמרא says the קרבן עצים was דוחה the מעמד של נעילה. See the ריטב"א here who asks a glaring question: The קרבן עצים is not a קרבן for all of כלל ישראל--it’s only for one family for whom that was their designated day. So how does a private family’s affair affect the מעמדות? The ריטב"א concludes that this is a proof to the ראב"ד who holds that the קרבן עצים was only דוחה the מעמד של נעילה for the specific people in the מעמד who happen to be involved in bringing the wood. See the מאירי on the משנה who disagrees and says that the קרבן עצים was דוחה the מעמד של נעילה for the entire מעמד. And this was so because everyone would go out to great the people bringing the wood and accord them great honor. Therefore, they would not be available for the מעמד.

It is also important to note that there is a מחלוקת ראשונים as to the nature of the קרבן עצים. See רש"י on דף כ"ו. ד"ה תשעה who says there was an actual קרבן brought that day. This is also the opinion of the רמב"ם in הלכות כלי המקדש פּרק י הל'  ט. However, see the ריטב"א on the משנה who says that the קרבן עצים was bringing two boards of wood on the מזבח to be burnt.

 

  1. The גמרא says that רב came to בבל and saw people saying הלל on ראש חדש. He was going to stop them until he saw that they weren’t saying a full הלל and realized it was just a מנהג. There is a famous תוספות found here on our דף quoting the opinion of ר"ת who holds that one is supposed to make a ברכה on a מנהג. The proof is from the fact that רב had to wait till he saw them skipping parts of הלל to figure out that it was only a מנהג. Why couldn’t he tell from the fact that they didn’t make a ברכה at the beginning? It must be there was a ברכה See the רמב"ם in הלכות חנוכה פּרק ג' הל' ז who disagrees and says there is no ברכה on הלל of ר"ח. The proof to this is the גמרא in סוכה דף מ"ד that says we don’t make a ברכה on חיבוט ערבה since it is just a מנהג. See the תוספות רי"ד in the גמרא there in סוכה who suggests that when there is an existing חיוב like הלל on יו"ט, then if we expand it to other days we make a ברכה (like on ר"ח). When there is no existing חיוב anywhere (like חיבוט ערבה), we don’t make a ברכה.

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