Rosh Hashanah 30 - November 8, 4 Kislev

Study Guide Rosh Hashanah 30 Today’s daf is sponsored by Laura Shechter in loving memory of Cili Tzivia bat Moshe in honor of her 1st yahrtzeit. “She may have been my husband's grandmother in blood, but I loved her like my own. I know she would be proud of my continued learning of the daf, since she herself had the legacy of her grandmother teaching Torah weekly in her village in Czechia. I love you and miss you, Savta, and hope to honor your memory always.”  In what places can shofar be blown on Shabbat once the Temple is destroyed? The rabbis who disagree with Rabbi Elazar hold that either in Yavne or any place where there is a beit din. Rav Huna says it must be done with the beit din. This means in front of the beit din. Rava raises a question from the Mishna but it is answered. Others hold that Rav Huna was referring to the shofar blown on Yom Kippur in the jubilee year and “with beit din” meant the time that the beit din met. Rava raises a question on this as well from a braita, but the question is answered. Rav Sheshet raises a difficulty as well and it is resolved. Some other things that Rabban Yochanan ben Zakkai instituted after the destruction were that the lulav would be taken all seven days and that the day that the new crop of wheat would be forbidden for the entire day of the 16th of Nissan (the day that in the Temple the Omer sacrifice was brought). The lulav was as a remembrance that in the time of the Temple, the lulav was taken all seven days. Why was the new crop not permitted midday of the 16th of Nissan as was done in the time of the Temple for those living farther away who would not be able to know exactly when the sacrifice was brought? The concern is that if the Temple would be rebuilt on the 15th toward the end of the day or the night of the 16th, there will not be enough time to do prepare the Omer sacrifice by midday. They originally accepted the testimony of witnesses on the thirtieth day of Elul all day in the Temple to determine that it was Rosh Hashanah. But once witnesses came after mincha and the Levites said the wrong song as they hadn’t known it was Rosh Hashanah. As a result, they would no longer allow witnesses after mincha. When the Temple was destroyed Rabban Yochanan ben Zakkai returned it to the original way and accepted witnesses all day. What had the Levites messed up – had they not said any song or had they said the wrong song – the song of the weekday? There is a debate between the Babylonians and Rabbi Zeira and attempts are brought to prove Rabbi Zeira’s side that they said the wrong song.