Song by the Sea

The Gemora (Daf Yomi: Sotah 30b) cites a braisa: On that same day Rabbi Akiva expounded: At the time that the Jews ascended from the Sea, they desired to utter a song. And how did they recite the song? It was like an adult who reads the Hallel for a congregation and they respond after him with the chapter headings. (If one does not know how to recite Hallel by himself, it is preferable to have a male adult recite Hallel for him and he should respond after him the refrain of Hallelukah after the completion of every phrase.) Accordingly, Moshe said, “I will sing to Hashem,” and they responded, “I will sing to Hashem”; Moshe said, “For He is exalted above the arrogant,” and they responded, “I will sing to Hashem.” Rabbi Eliezer son of Rabbi Yosi HaGlili said: It was like a minor who reads the Hallel for a congregation and they repeat after him all that he says. Accordingly, Moshe said, “I will sing to Hashem,” and they responded, “I will sing to Hashem”; Moshe said: “For He is exalted above the arrogant,” and they responded, “For He is exalted above the arrogant.” Rabbi Nechemia said: It was like a schoolteacher who divides the Shema in the Synagogue, where he begins first and they respond after him.

The Maharsha explains the opinion of Rabbi Yosi HaGlili: Although Klal Yisroel would have discharged their obligation by merely saying the chapter headings, for who is greater than Moshe! If an adult recites it for them, they would certainly fulfill their obligation. Nevertheless, the reason they wanted to recite it themselves was because there was an element of publicizing the miracle, and that they wanted to actively participate in.

Reb Chatzkel Abramsky in the Chazon Yechezkel on the Tosefta explains differently. He says that when the listeners are not obligated in the recital, they can not be yotze with the recital of the leader. That would only be effective if they would be obligated to recite it as well. Klal Yisroel were not required to utter a song at that time, and therefore, when they did recite it, they sang it themselves.

Reb Dovid Goldberg asks: Why weren’t they obligated to praise and thank Hashem at that time? We have learned in Pesachim (117a) that the Chachamim said: The prophets among them instituted that Hallel should be recited for every season, on every special occasion and for every crisis that might come upon them, and when they are redeemed from it, they recite it over their redemption. If so, they certainly would be obligated to recite Hallel after being saved by the Sea!

He answers that it is evident from the Gemora in Pesachim that they did recite Hallel immediately after ascending from the Sea. Afterwards, they desired to recite even more, and that wasn’t an obligation.

Read more!

HAPPY ANNIVERSARY

Mazel Tov to Daf Notes on our first year anniversary. We would like to thank all the contributors for their superb efforts in keeping up with the Daf and for all the comments. Our gratitude is also extended to all those throughout the world who have disseminated the Daf Notes and made others aware of this unprecedented tool to studying the Daf in depth. Yasher koach, and HaShem should give us the strength to continue being marbitz Torah, lihagdil Torah ulehadirah.



PLEASE CLICK ANYWHERE ON THIS POST FOR A TRIP DOWN MEMORY LANE, AND PERHAPS YOU'LL FIND A POST THAT YOU MISSED THE FIRST TIME AROUND.

Read more!

Daf Yomi - Megillah 30 - WALLED CITIES ON SHABBOS

If Purim falls out on Friday, Rav maintains that Parshas Zochor should be read on the Shabbos preceding Purim since the remembering of Amalek should be accomplished before the mitzvos of Purim (based on the verse in the Megillah ‘nizkarim v’na’asim.’ Shmuel holds that Parshas Zochor should be read on the Shabbos following Purim since there are some walled cities that will mention Amalek and fulfill the mitzvos on the same day.

Why does the Gemora say that there are some walled cities that read on the fifteenth; all walled cities read the Megillah on the fifteenth?

In sefer Shoel Umeishiv (Tlisa’ah 3:29), he answers: The halacha is that the Megillah is not read on Shabbos because we are concerned that one might carry the Megillah in a public domain. This halacha is not applicable to a walled city since the city has an enclosure; it is therefore not regarded as a public domain and will therefore be permitted to carry inside of it. In such a city, there is no injunction against reading the Megillah on Shabbos. However, regarding a city that had a wall from the time of Yehoshua and presently does not; the Megillah cannot be read on Shabbos since it is regarded as a public domain.

This is what the Gemora means that there were some walled cities that read on the fifteenth; if the fifteenth of Adar falls out on Shabbos and it is still surrounded by a wall, they will read the Megillah on the fifteenth.

Dayan Weiss, in his sefer Minchas Yitzchak (6:67) answers: There is a dispute in the Gemora (14a) as to why Hallel is not recited on Purim. Rav Nachman states that the reading of the Megillah replaces the obligation to recite Hallel. Rava explains that there is no obligation to recite Hallel on the miracle of Purim because we are still servants of Achashverosh.

The Meiri writes that according to Rav Nachman, one who does not have an accessible Megillah has an obligation to recite Hallel.

If Purim would fall out on Shabbos and a Megillah would not be accessible, what would be done?

This would depend on the two reasons provided in the Gemora above (4b) as to why the Megillah is not recited on Shabbos. Rabbah explains: Since everyone is obligated to read the Megillah, but not all are able to read it; the Rabbis issued a decree not to read the Megillah on Shabbos as a precautionary measure, lest one take the Megillah in his hand and go with it to an expert to learn to read it, and at the same time he will carry four amos in a public domain. Rabbi Yosi offered another reason: It is because the poor anxiously wait for the day when the Megillah is read to receive gifts which are usually allocated when the Megillah is read. Since the money cannot be distributed to the poor on Shabbos, they moved the reading of the Megillah to a different day.

According to the first reason, there is no concern regarding Hallel and it can be recited on Shabbos. According to the second reason, we would not recite Hallel on Shabbos as a replacement for the Megillah.

This is what the Gemora means that there were some walled cities that read on the fifteenth; if the fifteenth of Adar falls out on Shabbos and a Megillah is not accessible, they will recite Hallel on the fifteenth.

Read more!

Daf Yomi - Megillah 14 - MEGILLAH AND HALLEL

There is a dispute cited in the Gemora regarding the reason that Hallel is not recited on Purim. One reason offered is that once Klal Yisroel entered Eretz Yisroel, we do not recite Hallel on a miracle that occurred outside of Eretz Yisroel. This reason is challenged because it can be said that once they were sent into exile, Hallel can be recited even on a miracle that transpired in the Diaspora. Rav Nachman states that the reading of the Megillah replaces the obligation to recite Hallel. Rava explains that there is no obligation to recite Hallel on the miracle of Purim because we are still servants of Achashverosh.

Shulchan Aruch (O”C 693:3) rules that Hallel is not recited on Purim. The Mishna Berura (7) cites Rava’s explanation that it was not regarded as a complete redemption since we are still servants of Achashverosh.

The Rambam in Hilchos Chanukah (3:6) writes that the sages did not establish the obligation to recite Hallel on Purim because the reading of the Megillah is regarded as if he would be reciting Hallel.

The Meiri writes that if one does not have an accessible Megillah, he has an obligation to recite Hallel. The Poskim dispute if this Hallel should be recited with a brocha or without.

The Chasam Sofer (O”C 192) asks the following question on this Meiri. If Purim falls out on a Friday, the cities that are surrounded by a wall will also read the Megillah on Friday. Shouldn’t they recite Hallel on Shabbos since that is their actual day of Purim? The Pri Megadim does state that this indeed would be the halacha.

In the sefer Birchas Refoel (14), he explains that when the Gemora states that “reading the Megillah is regarded as reciting Hallel” it does not mean that reading the Megillah is a fulfillment of the obligation of reciting Hallel; rather the meaning is that one is not obligated to recite Hallel after he already publicized the miracle of Purim. Once the Megillah was read, there is no necessity or reason to recite Hallel. According to this, there would not be any necessity to recite Hallel on Shabbos after the Megillah was read the day before.

Read more!

Daf Yomi - Megillah 2 - MEGILLAH IS LIKE HALLEL

The Gemora later in the Mesechta (14a) rules that one does not recite Hallel on Purim because the reading of the Megillah is regarded as the recitation of Hallel.

The Commentators ask that it is understandable that the people residing in the village can discharge their obligation of reading the Megillah prior to Purim because the Rabbis had established that the miracle can be publicized before the day of the miracle; however it is not understandable how one can fulfill the mitzvah of reciting Hallel before the day of the miracle.

In the sefer Birchas Refoel (14), he answers that when the Gemora states that “reading the Megillah is regarded as reciting Hallel” it does not mean that reading the Megillah is a fulfillment of the obligation of reciting Hallel; rather the meaning is that one is not obligated to recite Hallel after he already publicized the miracle of Purim. Once the Megillah was read, there is no necessity or reason to recite Hallel.

We can now understand why reading the Megillah before Purim can discharge one’s obligation.

Read more!

Daf Yomi - Taanis 28 - Hallel on Chanukah is a Torah Requirement

The Gemora inquires as to why the Mishna did not mention that there was no ma’amad on the first of Nissan for they recited Hallel and there was a Mussaf sacrifice and a wood offering. Rava answers that this Mishna is an indicator that the Hallel which is sung on Rosh Chodesh is not based upon a biblical ordinance and therefore the ma’amad is not suspended. This is based upon the words of Rabbi Yochanan in the name of Rabbi Shimon ben Yehotzadak who states: "Eighteen times during the year an individual may recite the whole Hallel, and they are: On the eight days of Sukkos, on the eight days of Chanukah, on the first day of Pesach and on the first day of Shavuos. While in exile, however, one may recite it twenty-one times during the year, namely: On the nine days of Sukkos, on the eight days of Chanukah, on the first two days of Pesach and on the two days of Shavuos." Rosh Chodesh is not mentioned here, indicating that it is only a custom and therefore it will not suspend the ma’amad.

Rashi states that the obligation to recite Hallel on Chanukah is similar to a Biblical obligation since it was established in accordance with the practice instituted by the prophets of reciting Hallel whenever the Jewish people are saved from a dangerous situation.

Although we generally relate to the holiday Chanukah as being of Rabbinic origin, Chasam Sofer explains that the obligation to establish a festival on the day on which a miracle occurred is, in fact, a Torah requirement. Chasam Sofer writes, “therefore observing the days of Purim and Chanukah are indeed a Torah obligation and one who fails to do so is nullifying a positive precept in the Torah.” It is a long-standing Jewish custom to hold celebratory meals during Chanukah to provide an opportunity to sing and recite praises to G-d for the miracles He performed on our behalf. Doing so, explains the Chasam Sofer, is the fulfillment of a positive Torah commandment.

This last paragraph can be found here.

Read more!

Daf Yomi - Taanis 28 - Hallel on Rosh Chodesh

The Gemora cites an incident where Rav visited Bavel and observed that the people were reciting Hallel on Rosh Chodesh. He thought about stopping them since it is only voluntary to recite Hallel on Rosh Chodesh. Once he realized that they were skipping certain segments, he said that it is apparent that they are perpetuating their fathers’ custom.

Tosfos states that from this incident, there is proof that a brocha is recited even when the full Hallel is not recited for otherwise, why would Rav have considered stopping them; they weren’t doing anything wrong. Rabbeinu Tam concludes that a brocha is recited on half-Hallel. The Rambam disagrees and maintains that a brocha is not recited on a custom.

Tosfos in Eruchin (10a) states that perhaps Hallel is not recited at all on Rosh Chodesh since it is understood from the Gemora that Hallel is only recited on a day that it is prohibited from working. Rosh Chodesh is referred to as a “Moed,” but one is permitted to work.

Tosfos concludes that half-Hallel is recited on Rosh Chodesh with a brocha beforehand even though the recitation of Hallel on Rosh Chodesh is merely a custom. Tosfos in brochos (14b) cites the opinion of the Machzor Vitri that a brocha is not recited on a custom.

The Tur (O”C 422) writes that there are several customs regarding the recitation of Hallel on Rosh Chodesh. Some rule that a private individual should not recite Hallel at all but the public should recite Hallel and make a brocha before and after. Some maintain that there is no distinction between an individual and the community and they all recite Hallel without a brocha. Rabbeinu Tam holds that everyone recites Hallel with a brocha.

Most Rishonim maintain that Hallel is recited with a brocha, however different reasons are offered as to why a brocha is recited. Rabbeinu Tam states that a brocha is recited on all customs. Tosfos Rid maintains that a brocha will not be recited on a regular custom but Hallel is different; since the primary recitation of Hallel is compulsory, Hallel on Rosh Chodesh (although it’s only customary) is recited with a brocha. Rabbeinu Manoach states that reciting Hallel on Rosh Chodesh is more than a custom; it is a takana (establishment) and therefore necessitates a brocha. Tosfos HaRosh in Sukkah explains that since Hallel is important, it is akin to reading from the Torah and a brocha should be recited.

Read more!

Daf Yomi - Rosh Hashana 32 - Song on Rosh Hashana

The Gemora infers from the Mishna that hallel is not recited on Rosh Hashanah. Rav Avahu explains that the Heavenly angels asked Hashem as to the reason that Klal Yisroel does not sing to You on Rosh Hashanah and Yom Kippur. Hashem responded by asking rhetorically, is it possible that when the King is sitting on the Seat of Judgment and the books of life and death are opened before Him, that Klal Yisroel should recite song at that time.

The Tur (581) writes that one should bathe himself and take a haircut before Rosh Hashanah based on the Medrash which states that one should eat, drink and rejoice on Rosh Hashanah since he knows that Hashem will perform a miracle for him.

The Yom Teruah asks from our Gemora which states that song is not recited on Rosh Hashanah. He answers that each individual can rejoice since he is confident that Hashem will judge him favorably however there will be those in the world that will be sentenced for death and because of them, hallel is not recited on Rosh Hashanah.

The Aruch Lener comments that the Heavenly angels did not inquire about themselves since they understand that they should not sing when there are people being inscribed for death. They were only asking in regards to Klal Yisroel, that they should recite hallel since they should be secure that they will be inscribed for a good year. Hashem answers that nevertheless, it would be inappropriate for them to recite hallel cheerfully while they are being judged.

He writes further that the Heavenly angels were asking about Klal Yisroel reciting hallel since they do not have permission to sing praise to Hashem unless Klal Yisroel sings first, so in essence they were asking regarding themselves.

The assumption of the Aruch Lener that the heavenly angels refrain from singing on Rosh Hashanah is not universally accepted. Tosfos in Eruchin (10b) writes explicitly that the Heavenly angels do sing on Rosh Hashanah. His proof is from our Gemora that the angels do not inquire about themselves. It is evident that they do sing and their question is only regarding Klal Yisroel.

Reb Yonason Eibshitz in Yaaros Devash (14) explains that the Heavenly angels claimed that while they understand why Klal Yisroel does not recite hallel on Rosh Hashanah but they should be able to sing since there is no book of death opened for them. The answer given to them is that there is a judgment for them as well (like it is said in the tefillah of u’nesaneh tokef). The book of life is referring to the judgment for the angels since they live forever. The book of death is opened for people since they can be inscribed to die. This is the reason why the angels and Klal Yisroel refrain from singing on Rosh Hashanah.

The Maharsha in Eruchin asks why we are able to recite ‘az yashir’ on Rosh Hashanah. He answers that this is only relating what Moshe and Klal Yisroel sang when they crossed over the sea.

It is cited in the name of Reb Chaim Brisker that it is permitted to recite the shir shel yom on Rosh Hashanah since that does not require complete happiness when it is being recited. Hallel can only be recited if one is in a state of complete happiness and that is not possible on Rosh Hashanah.

Read more!