Ask A Question on the daf

Previous daf

1) ADDING FROM NON-HOLY PERIODS TO HOLY PERIODS

(a) Question: How do we know that we add time from non-holy periods to holy periods?
(b) Answer: As taught by R. Akiva in a Beraisa:

1. (R. Akiva) The Torah teaches that one should refrain from plowing and harvesting, even though it had already stated that one may not sow in the seventh year thereby including the plowing immediately before the seventh year, and the harvesting immediately thereafter.
2. (R. Yishmael) The Torah is referring to Shabbos and comparing harvesting to plowing (just as plowing [which is always voluntary] is forbidden, so too, only voluntary harvesting is forbidden, thus excluding harvesting the Omer, which is a Mitzvah).

(c) Question: How does R. Yishmael know that we add time from non-holy periods to holy periods?
(d) Answer: He learns it from Yom Kipur:

1. (Beraisa) The words "On the ninth" imply that the fast begins on the day of the ninth while "In the evening" implies that it should begin only on the eve of the tenth.
2. The reconciliation is that one adds from the daytime hours of the ninth to the fast (teaching us that we add time from non-holy periods to holy periods.
3. Question: How do we know that the end of Yom Kipur is also extended?
4. Answer: The words "from evening to evening," include the following evening.
5. Question: How can we apply this to Shabbos?
6. Answer: The words "you should rest" refer to Yom Kipur, but allude to Shabbos.
7. Question: How can we apply this to Yom Tov?
8. Answer: The term "Your rests" applies whenever there is a Mitzvah to rest.

(e) Question: How does R. Akiva interpret the words "You should afflict yourselves on the ninth?"
(f) Answer: He learns the ruling of Chiya b. Rav that whoever eats and drinks on the ninth is rated as though he has fasted on both the ninth and tenth.

2) THE CONDITIONS FOR YOVEL

(a) (R. Yehudah) "It is Yovel" teaches that we may not perform agricultural tasks even if the procedures of returning land to its original owners and of Shofar were not performed, while, the prefix "It is" teaches that it is not Yovel if the servants were not released.
(b) (R. Yosi) The prefix "It is" teaches that it is not Yovel if the Shofar was not blown.
(c) Question: Why does R. Yosi see Shofar as the essential criterion and the release of servants as an inessential criterion?
(d) Answer: It is possible that there would be no servants to be released, but it is not possible that there would be no Shofar to be blown.
(e) Alternate answer: Releasing servants is dependant upon individuals, and we don't want Yovel to be contingent on their acquiescence, while blowing the Shofar is done by Beis Din.

1. Question: Why is an alternate answer necessary?
2. Answer: One might argue that it is impossible for there not to be a single servant in the world being released.

(f) Question: What is R. Yehudah's reasoning?
(g) Answer: R. Yehudah argues with R. Yosi who holds that a Pasuk (such as "you shall call for Dror") is understood to be referring to the immediately preceding clause, and not to an earlier clause (such as that of blowing the Shofar).

1. Question: Why is it clear that "Dror" refers to releasing servants?
2. Answer: As we have learned in a Beraisa that Dror refers to freedom.
3. (R. Yehudah) The word "Dror" refers to a person who can live ("Dar") wherever he wants and do his business wherever he wants.

(h) (R. Chiya bar Aba citing R. Yochanan) What is the reasoning of the Chachamim who hold that it is Yovel only if all three procedures, (returning land to its original owners, releasing servants, and blowing Shofar) were performed?
(i) They understand a Pasuk as referring to the immediately preceding clause (of releasing slaves), the earlier clause (of blowing Shofar), and the following clause (of returning land to its original owners).

1. Question: Why do we need the inclusive word of "Yovel" (implying that regardless of a reason to think otherwise, it is Yovel anyway)?
2. Answer: To teach that it even applies in the Diaspora.
3. Question: So why does it say that Yovel is in "the land" (of Israel)?
4. Answer: To teach that it only applies in the Diaspora when it applies in Israel.

(a) Question: How do we know that the year for Orlah begins on the first of Tishrei?
(b) Answer: The Torah writes that fruit is permitted "in the fourth year" and we learn (by way of Gezerah Shavah) from the occurrence of the word "year" in the Pasuk "from the beginning of the year" in reference to Tishrei.

1. Question: Why not learn from the occurrence of the word "year" in the Pasuk "It is the first for you for the months of the year" in reference to Nisan?
2. Answer: We should learn the occurrence of the word "year" without any mention of months from the same thing, rather than learn it from the occurrence of the word in connection to the months.

(a) Whether planting, bending the runner of a plant into the earth to take root, or grafting, before the beginning of the Shemitah year -
(b) If at least thirty days remain until Rosh Hashanah, they count as the first year for Orlah calculations, and the plant may be grown through Shemitah.
(c) If less than thirty days remain until Rosh Hashanah, they do not count as the first year for Orlah calculations, and the plant may not be grown through Shemitah.
(d) Even where it was planted thirty days beforehand, fruit that grew after Rosh Hashanah of the fourth year are forbidden; only those that grow after the fifteenth of Shevat will be Revai and can be eaten in Yerushalayim.