ראש השנה דף ט

ורבנן? שנת חמשים אתה מונה, ואי אתה מונה שנת חמשים ואחת — לאפוקי מדרבי יהודה, דאמר: שנת חמשים עולה לכאן ולכאן, קא משמע לן דלא.

And the Rabbis, who do not require an additional verse to derive that the Jubilee Year does not extend until Yom Kippur of the fifty-first year, derive this halakha from the verse: You count the fiftieth year as the Jubilee Year alone, but you do not count the fiftieth year as the Jubilee Year and also as the first year of the next Sabbatical cycle. This halakha comes to exclude the opinion of Rabbi Yehuda, who said that the fiftieth year is counted for here and for there, both as the Jubilee Year and also as the first year of the next Sabbatical cycle. Lest someone think that that is the case, therefore, the verse teaches us that this is not so; rather, the fiftieth year is the Jubilee Year, and the following year is the first year of the next Sabbatical cycle.

ודמוסיפין מחול על קדש מנלן?

§ Apropos of the discussion of extending the Jubilee year, the Gemara asks: From where do we derive the principle that one extends a sanctified time period by adding from the profane to the sacred at both ends?

דתניא: ״בחריש ובקציר תשבות״, רבי עקיבא אומר: אינו צריך לומר חריש וקציר של שביעית, שהרי כבר נאמר ״שדך לא תזרע וגו׳״. אלא חריש של ערב שביעית הנכנס לשביעית,

As it is taught in a baraita: The verse states: “In plowing and in harvest you shall rest” (Exodus 34:21). Rabbi Akiva says: It is unnecessary to state this about plowing and harvesting during the Sabbatical Year, as it is already stated: “But in the seventh year shall be a Shabbat of solemn rest for the land, a Shabbat for the Lord; you shall neither sow your field, nor prune your vineyard” (Leviticus 25:4). Rather, the verse: “In plowing and in harvest you shall rest,” is referring to plowing in the year preceding the Sabbatical Year going into the Sabbatical Year, i.e., plowing in the sixth year that will benefit the crops growing in the Sabbatical Year, and about harvesting of the Sabbatical Year going into the year that follows the Sabbatical Year, i.e., harvesting grain that grew in the Sabbatical Year in the eighth year. This teaches that there is a requirement to add extra time to the sanctity of the Sabbatical Year, and not work the land both before and after.

וקציר של שביעית היוצא למוצאי שביעית.

רבי ישמעאל אומר: מה חריש רשות — אף קציר רשות, יצא קציר העומר שהוא מצוה.

The baraita continues: Rabbi Yishmael says that the verse: “In plowing and in harvest you shall rest,” is not referring to the prohibition against farming the land before and after the Sabbatical Year as Rabbi Akiva explains. He explains that the reason that the verse mentions these two particular forms of labor is to teach that just as the type of plowing that is prohibited during the Sabbatical Year is an otherwise voluntary act, as plowing is never required by the Torah, so too, the harvesting that is prohibited during that year is only voluntary harvesting. This comes to exclude the harvesting of the omer from the prohibition, as it is a mitzva. The barley for the omer must be harvested on the sixteenth of Nisan. Consequently, it is permitted to harvest the omer even during the Sabbatical Year.

ורבי ישמעאל מוסיפין מחול על קדש מנא ליה? נפקא ליה מדתניא: ״ועניתם את נפשותיכם בתשעה״. יכול בתשעה? תלמוד לומר: ״בערב״,

The Gemara asks: If so, from where does Rabbi Yishmael derive this principle that one extends a sacred time period by adding from the profane to the sacred both before and after? The Gemara answers: He derives it from that which is taught in a baraita: The verse states, in reference to Yom Kippur: “And you shall afflict your souls on the ninth of the month in the evening” (Leviticus 23:32). One might have thought that one must begin to fast the entire day on the ninth of the month. Therefore, the verse states: “In the evening.” But if it is so that Yom Kippur begins in the evening, one might have thought that one need only begin to fast from when it is dark, after nightfall, when the tenth day of the month begins. Therefore, the verse states: “On the ninth.” How so; how is this to be accomplished? One begins to fast on the ninth of the month while it is still day. This teaches that one extends a sacred time period by adding at the beginning from the profane to the sacred.

אי ״בערב״ יכול משתחשך? תלמוד לומר: ״בתשעה״. הא כיצד? מתחיל ומתענה מבעוד יום — מלמד שמוסיפין מחול על קדש.

אין לי אלא בכניסתו, ביציאתו מנין? תלמוד לומר: ״מערב עד ערב״.

From here I have derived only that this addition is made at the beginning of Yom Kippur. But from where do I derive that a similar addition is made at the end of Yom Kippur? The verse states: “From evening to evening shall you rest on your Shabbat” (Leviticus 23:32), which teaches that just as Yom Kippur is extended at the beginning, so too, it is extended at the end.

אין לי אלא יום הכפורים, שבתות מנין — תלמוד לומר: ״תשבתו״. ימים טובים מנין? תלמוד לומר: ״שבתכם״. הא כיצד? כל מקום שיש בו שבות — מוסיפין

From here I have derived only that an extension is added to Yom Kippur. From where is it derived that one must also extend Shabbat? The verse states: “You shall rest [tishbetu],” which is referring to Yom Kippur but alludes to Shabbat. From where do I know that the same applies to Festivals? The verse states: “Your Shabbat [shabbatkhem],” your day of rest. How so? Wherever there is a mitzva of resting, be it Shabbat or a Festival, one adds from the profane to the sacred, extending the sacred time at both ends.

מחול על קדש.

ורבי עקיבא, האי ״ועניתם את נפשותיכם בתשעה״ מאי עביד ליה! מיבעי ליה לכדתני חייא בר רב מדפתי. דתני חייא בר רב מדפתי:

The Gemara asks: And Rabbi Akiva, who learns that one adds from the profane to the sacred from the verse dealing with the Sabbatical Year, what does he do with this verse: “And you shall afflict your souls on the ninth of the month in the evening”? The Gemara answers: He requires it for that which was taught by Ḥiyya bar Rav of Difti, as Ḥiyya bar Rav of Difti taught the following baraita: The verse states: “And you shall afflict your souls on the ninth of the month.” Is the fasting on the ninth? But isn’t the fasting on Yom Kippur on the tenth of Tishrei? Rather, this verse comes to teach you: Whoever eats and drinks on the ninth, thereby preparing himself for the fast on the next day, the verse ascribes him credit

״ועניתם את נפשותיכם בתשעה״ וכי בתשעה מתענין? והלא בעשירי מתענין! אלא לומר לך: כל האוכל ושותה בתשיעי, מעלה עליו הכתוב

כאילו התענה תשיעי ועשירי.

as though he fasted on both the ninth and the tenth.

תנו רבנן: ״יובל היא״ — אף על פי שלא שמטו, אף על פי שלא תקעו. יכול אף על פי שלא שלחו — תלמוד לומר: ״היא״, דברי רבי יהודה.

§ The Gemara continues with the topic of the Jubilee Year. The Sages taught in a baraita: The verse states: “And you shall hallow the fiftieth year, and proclaim liberty throughout all the land to all its inhabitants; it shall be a Jubilee for you” (Leviticus 25:10). The words “it shall be a Jubilee” come to teach that although they did not release property to its original owners, and although they did not sound the shofar, it is nevertheless a Jubilee Year, and the halakhot of the Jubilee year apply. One might have thought that although they did not send free the slaves it is also still a Jubilee Year. Therefore, the verse states: “It shall be,” this being a term of limitation. This teaches that at least one of the essential halakhot of the year must be observed, and if not, it is not a Jubilee Year. This is the statement of Rabbi Yehuda.

רבי יוסי אומר: ״יובל היא״ — אף על פי שלא שמטו, אף על פי שלא שלחו. יכול אף על פי שלא תקעו — תלמוד לומר: ״היא״.

Rabbi Yosei says: “It shall be a Jubilee for you”; although they did not release property to its original owners, and although they did not send free the slaves, it is nevertheless a Jubilee Year. One might have thought that although they did not sound the shofar, it is also still a Jubilee Year. Therefore, the verse states: “It shall be.” Some act must be performed. In this case, the shofar must be sounded, otherwise it is not a Jubilee Year.

וכי מאחר שמקרא אחד מרבה, ומקרא אחד ממעיט, מפני מה אני אומר: ״יובל היא״ — אף על פי שלא שלחו, ואין יובל אלא אם כן תקעו?

Rabbi Yosei explains his position: Since one verse includes situations where the Jubilee is in force, and another verse excludes such situations, for what reason do I say that it is a Jubilee Year although they did not send free the slaves, but it is a Jubilee Year only if they sounded the shofar? This is since it is possible that there would be no sending free of slaves, as perhaps no one has any slaves to release, but it is impossible that there would be no sounding of the shofar, as a shofar can always be found. Therefore, it must be that it is the sounding of the shofar that is the indispensable criterion for the Jubilee Year.

לפי שאפשר לעולם בלא שילוח עבדים, ואי אפשר לעולם בלא תקיעת שופר.

דבר אחר: זו מסורה לבית דין, וזו אינה מסורה לבית דין.

Alternatively: This, sounding the shofar, is given over to the court, which is obligated to blow it. But that, setting the slaves free, is not given over to the court but to each individual slave owner. It stands to reason that the indispensable criterion is one that is in the hands of the court and not in the hands of individuals.

מאי ״דבר אחר״? וכי תימא: אי אפשר דליכא חד בסוף העולם דלא משלח — זו מסורה לבית דין, וזו אינה מסורה לבית דין.

The Gemara asks: What is the need for Rabbi Yosei to add: Alternatively? Why is his first explanation insufficient? The Gemara answers: It is necessary, as, if you say that it is impossible that there should not be at least one slave owner at the end of the world, and therefore it is inconceivable that there will ever be a time when there are no slaves that are set free, you can nevertheless say that this, sounding the shofar, is given over to the court, but that, setting the slaves free, is not given over to the court.

בשלמא לרבי יוסי — כדקאמר טעמיה, אלא לרבי יהודה — מאי טעמא? אמר קרא: ״וקראתם דרור בארץ״, וקסבר: מקרא נדרש לפניו, ולא לפני פניו.

The Gemara asks: Granted, this is clear according to Rabbi Yosei, as he has stated his reasoning. But according to Rabbi Yehuda, what is the reason that the indispensable criterion for the Jubilee Year is sending free the slaves? The Gemara explains: The verse states: “And you shall proclaim liberty [deror] throughout all the land to all its inhabitants,” and immediately afterward it says: “It shall be a Jubilee for you.” And Rabbi Yehuda holds that a verse may be expounded in reference to the immediately preceding clause, but not in reference to the clause before that. Therefore, the exclusion implied by the words “it shall be,” is referring to what is stated in the immediately preceding clause: “And you shall proclaim liberty throughout all the land,” i.e., the emancipation of slaves. It is not referring to what is stated in the clause before that: “On Yom Kippur shall you sound the shofar throughout all your land.”

דכולי עלמא — ״דרור״ לשון חירות, מאי משמע? דתניא: אין ״דרור״ אלא לשון חירות. אמר רבי יהודה: מה לשון דרור — כמדייר בי דיירא, ומוביל סחורה בכל מדינה.

The Gemara asks: It is clear that according to everyone the term “deror” is a word meaning liberty. From where may this be inferred? The Gemara answers: As it is taught in a baraita: The word deror is a term meaning only liberty. Rabbi Yehuda said: What is the meaning of the word deror? It is like a man who dwells [medayyer] in any dwelling [dayyara] and moves merchandise around the entire country, i.e., he can live and do business wherever he wants.

אמר רבי חייא בר אבא אמר רבי יוחנן: זו דברי רבי יהודה ורבי יוסי. אבל חכמים אומרים: שלשתן מעכבות בו. קסברי: מקרא נדרש לפניו, ולפני פניו, ולאחריו.

Rabbi Ḥiyya bar Abba said in the name of Rabbi Yoḥanan: This is the statement of Rabbi Yehuda and Rabbi Yosei, but the Rabbis say: All three of them are indispensable for the Jubilee Year: Releasing property, sounding the shofar, and liberating the slaves. They hold that a verse may be interpreted in reference to the immediately preceding clause, in reference to the clause before that, and it may also be interpreted in reference to the clause following it, as all of these halakhot are mentioned in this section, and the exclusion implied by the words “it shall be” applies to all of them.

והכתיב: ״יובל״! ההוא, דאפילו בחוצה לארץ. והכתיב: ״בארץ״! ההוא, בזמן שנוהג דרור בארץ — נוהג בחוצה לארץ, בזמן שאינו נוהג בארץ — אינו נוהג בחוצה לארץ.

The Gemara asks: But isn’t it written “Jubilee Year,” which is a term of inclusion that should counter the exclusionary function of the words: “It shall be”? The Gemara answers: That term “Jubilee Year” comes to teach that the mitzva of the Jubilee applies even outside of Eretz Yisrael. The Gemara challenges: But isn’t it written: “Throughout the land,” implying that it applies only in Eretz Yisrael? The Gemara answers: That term, “throughout the land,” comes to teach that when liberation applies in Eretz Yisrael, it applies outside of Eretz Yisrael as well, and when liberation does not apply in Eretz Yisrael, it does not apply outside of Eretz Yisrael either.

ולנטיעה. מנלן? דכתיב: ״שלש שנים ערלים״, וכתיב: ״ובשנה הרביעית״, ויליף ״שנה״ ״שנה״ מתשרי, דכתיב: ״מראשית השנה״:

§ The mishna teaches: And the first of Tishrei is the New Year for planting. It determines the years of orla, the three-year period from when a tree has been planted during which time its fruit is forbidden. The Gemara asks: From where do we derive this? As it is written: “Three years shall it be prohibited [arelim] to you; it shall not be eaten” (Leviticus 19:23), and it is written in the following verse: “And in the fourth year all its fruit will be sacred for giving praise to the Lord” (Leviticus 19:24). And it is derived by way of a verbal analogy between one instance of the word “year” and another instance of the word “year” that for this purpose the year begins from Tishrei, as it is written with regard to Tishrei: “From the beginning of the year” (Deuteronomy 11:12).

וליגמר ״שנה״ ״שנה״ מניסן, דכתיב: ״ראשון הוא לכם לחדשי השנה״?! דנין שנה שאין עמה חדשים משנה שאין עמה חדשים, ואין דנין שנה שאין עמה חדשים משנה

The Gemara asks: But let us derive by way of a verbal analogy between one instance of the word “year” and another instance of the word “year” that for this purpose the year begins from Nisan, as it is written with regard to Nisan: “It shall be the first month of the year to you” (Exodus 12:2). The Gemara answers: The Sages derive the meaning of the word “year” as it appears in the verse about the orla, where months are not mentioned with it, from the word “year” as it appears in the verse in Deuteronomy above, where months are also not mentioned with it. And they do not derive the meaning of the word “year” where months are not mentioned with it from the word “year” as it appears in the verse where months are mentioned with it, i.e., “It shall be the first month of the year for you.”

שיש עמה חדשים.

תנו רבנן: אחד הנוטע אחד המבריך, ואחד המרכיב ערב שביעית, שלשים יום לפני ראש השנה — עלתה לו שנה, ומותר לקיימן בשביעית.

The Sages taught in a baraita: If one plants a tree, or layers a vine shoot into the ground so that it may take root, or grafts a branch onto a tree on the eve of the Sabbatical Year thirty days before Rosh HaShana, as soon as Rosh HaShana arrives, a year is counted for him. The thirty days count as a full year with regard to the prohibition of orla, and it is permitted to preserve the plant during the Sabbatical Year, as this is not considered new growth. However, if one performed these actions less than thirty days before Rosh HaShana, then when Rosh HaShana arrives, a year is not counted for him for orla, and it is prohibited to preserve the new growth during the Sabbatical Year.

פחות משלשים יום לפני ראש השנה — לא עלתה לו שנה, ואסור לקיימן בשביעית.