The Eddie B Sit edition, an audio series of the Talmud Bavli, specifically Masechet Rosh Hashanah, is sponsored by Mr. Solly and Cheryl Mizrahi. May Hashem bless them with success for both of their families, granting them health, happiness, livelihood, continued success, and, of course, much pleasure from their children. It is our prayer that through their dedication to Masechet Rosh Hashanah, they will merit good judgment, blessings, and fortune in all their endeavors. Amen. This daf is dedicated in memory of Rachamim ben Victoria. May the Divine Presence rest upon him in Gan Eden. Amen. This daf is being studied for the elevation of the soul of Avraham ben Esther. May the Divine Presence rest upon him in Gan Eden. Amen.
Today’s study begins on Daf Dalet Amud Bet, and we will commence from the bottom line. To review the current discussion, we have presented various pesukim to explain the five shitot regarding the concept of bal te'acher. Among these opinions are those of Rabbi Meir and Rabbi Eliezer ben Yaakov, who do not derive the pasuk from the festivals of Chag HaMatzot, Chag HaShavuot, and Chag HaSukkot. Instead, they utilize different pesukim to learn the laws of bal te'acher.
The Gemara poses the question: what do these rabbis do with the derasha of Chag HaMatzot, Chag HaShavuot, and Chag HaSukkot? For them, these pesukim are extraneous. The Gemara explains that they learn from these pesukim to create a hekesh. What type of hekesh? How do we know that on Shavuot, on Atzeret, there are seven days of tashlumin? This means if a person did not bring the Korban Chagiga on the first day of Shavuot, he has a week to make it up. The Gemara says we draw a hekesh from Chag HaMatzot to Chag HaShavuot. Just as on Chag HaMatzot there are seven days, so too on Chag HaShavuot there are seven days.
The Gemara continues, questioning why not make a hekesh to Chag HaSukkot? Perhaps one could argue that just as Chag HaSukkot has eight days, as the Gemara states, if someone did not bring the Chagiga on the first day of Sukkot, he can bring it even on Shemini Atzeret, thus having eight days. The Gemara responds that we have a principle: tafasta meruba lo tafasta. When given the choice to learn from the smaller or the larger, one should learn from the smaller. Therefore, learning from seven is preferable, as it is within the eight, ensuring safety in the ruling.
The Gemara then asks, "What is the practical application of the pasuk regarding Chag HaSukkot? If the only derasha you are teaching is to learn from Chag HaMatzot to Chag HaShavuot, what is the purpose of mentioning Chag HaSukkot? The Gemara answers that we will learn a hekesh from Chag HaSukkot to Chag HaMatzot. Just as Chag HaMatzot requires lina, so too does Chag HaSukkot require lina.
The concept of lina refers to the obligation to stay overnight in Yerushalayim after bringing a korban. How do we know this obligation? The Gemara asks, "How do you know that on Chag HaMatzot there is a requirement of lina? The Gemara cites the pasuk: "And you will turn in the morning and go back to your tent," indicating that one must stay overnight.
The Gemara questions whether this pasuk refers to Yom Tov itself, suggesting that one must stay the first night of Yom Tov in Yerushalayim. However, Rashi clarifies that the pasuk does not apply to Yom Tov, as one is required to be in the Beit HaMikdash on Yom Tov.
The Gemara continues to discuss the implications of this obligation, emphasizing that on the night following the korban, there is a commandment to stay in Yerushalayim. This obligation is established through the pasuk that states, "And you will turn in the morning and go back to your tent," indicating that one can only return home in the morning.
From this, we derive that just as there is a requirement for lina on Chag HaMatzot, there is also a requirement for lina on Chag HaSukkot. The Gemara further clarifies that this obligation does not apply to all korbanot, but specifically to those brought on the festivals.
The discussion then shifts to the opinions of Tanna Kamma and Rabbi Shimon, who utilize the pesukim of Chag HaMatzot, Chag HaShavuot, and Chag HaSukkot to teach the laws of bal te'acher. The Gemara questions how they derive the concept of tashlumin for Atzeret, given that they have already used these pesukim for the issue of bal te'acher.
The Gemara resolves this by stating that they will learn it from the teaching of Rabbah bar Shmuel, who states that the Torah instructs to "count days and sanctify Rosh Chodesh." This indicates that Rosh Chodesh is determined by counting days, and thus, the korban for Rosh Chodesh can only be brought on one day.
The Gemara continues to draw parallels between Rosh Chodesh and Shavuot, emphasizing that just as Rosh Chodesh is counted by days, so too is Shavuot. The Gemara concludes that since we count Shavuot in weeks, there is a week of tashlumin available for the korban of Shavuot.
The discussion then transitions to bal te'acher as it relates to the Korban Pesach. The Gemara questions how the Korban Pesach is subject to bal te'acher when it has a set time. It clarifies that if a person fails to bring the Korban Pesach on the fourteenth of Nisan, he cannot bring it on subsequent holidays.
The Gemara concludes that the mention of Korban Pesach in the beraita is unnecessary. It was included in passing, and the focus should remain on the other korbanot that are subject to the laws of bal te'acher.
In examining the various types of korbanot mentioned, the Gemara emphasizes the importance of understanding when a korban becomes invalid due to the passage of time. The discussion highlights the significance of timing and the obligations that arise from the laws of bal te'acher.
Ultimately, the Gemara seeks to clarify the distinctions between different types of korbanot and their respective obligations, ensuring that each case is treated with the appropriate halachic precision. This exploration of bal te'acher serves not only to elucidate the laws surrounding korbanot but also to reinforce the significance of timing and intention in fulfilling these sacred obligations.