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Rav Miller: “This so geshmak, we could sit here in the air conditioned room studying for the next two hundred years!” Today’s learning is sponsored In honor of Rabbi Yoshi Wolhendler Shlita Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rav Yosef: Rabbi Yosi bar Yehuda holds that the primary component of Shira is the musical instruments, so they’re considered Avodah which overrides Shabbos. Beraisa: Vessels of avodah that are made of wood; Rabbi Yehuda Hanasi deems them unfit and Rabbi Yosi bar Yehuda deems them fit. Rav Yosef: It seems that Rabbi Yosi bar Yehuda who deems the wooden vessel fit learns from Moshe’s flute. This is because he holds that musical instruments are vessels of avodah since they are necessary for shira. And Rabbi Yehuda Hanasi who deems the wooden vessel unfit holds that the primary shira is singing with the mouth, and the wooden flute was not an instrument of avodah. Response: That is not a proof. We could say that everyone agrees that shira is singing accompanied by musical instruments. Here, the question is whether we can learn “the possible from the impossible”. Summary Response 2: We can say that everyone agrees that the primary component of shira is singing with the mouth, or that we do not “learn the possible from the impossible”. But we learn a law from the golden Menorah. Here, the question is which method we use to learn this law. There is a system of Klal uPrat uKlal. When there’s a general statement followed by a specific detail, then this detail defines the entire general statement; that’s Klal uPrat. When this detail is followed by another general statement, it includes more but is still limited to what is similar to the detail. For instance: “Make a utensil (Klal) out of gold (Prat); a carved work (Klal)”, this teaches that it must be made out of metal, similar to gold. The other system is Ribui, Miut v’Ribui. According to this system, a Miut does not define the general statement, rather it accomplishes what a Klal uPrat uKlal accomplishes. An additional Ribui includes everything originally included by the general statement. The Miut only comes to exclude one thing. In the case of the Menorah: “Make a utensil (Ribui - out of any material) out of gold (Miut - any metal, similar to gold); a carved work (Ribui - make it out of anything but the cheapest material; clay)” Rabbi Yehuda Hanasi follows the system of Klal uPrat uKlal, so he deems wood unfit for the sacred vessels, and Rabbi Yosi bar Yehuda follows the system of Ribui Miut v’Ribui, according to which only clay vessels are unfit.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Beraisa: Rabbi Yosi bar Yehuda: The flute overrides Shabbos. Chachomim: It does not override even a yom tov. Rav Yosef: The dispute is with regard to the shir that accompanied the daily korban [at the time that they would pour wine all year and water on Sukkos]. Rabbi Yosi bar Yehuda holds that the primary component of Shira is the musical instruments, and so they’re considered Avodah which overrides Shabbos. The Chachomim hold that the primary component of Shira is singing with the mouth, and consequently the instruments are mere accessories which do not override Shabbos. With regard to the flute of Beis Hashoeiva, everyone agrees that it is not an avodah and does not override Shabbos. [Later the gemara refutes this, but this is the shittah of Rav Yosef]. Rav Yosef: I have proof to this from the following beraisa: Vessels of avodah that are made of wood; Rabbi Yehuda Hanasi deems them unfit and Rabbi Yosi bar Yehuda deems them fit. It seems that Rabbi Yosi bar Yehuda who deems the wooden vessel fit learns from Moshe’s flute [they had an ancient relic in the Beis Hamikdash, a flute used by Moshe which was made of wood]. This is because he holds that musical instruments are vessels of avodah since they are necessary for shira. And Rabbi Yehuda Hanasi who deems the wooden vessel unfit holds that the primary shira is singing with the mouth, and the wooden flute was not an instrument of avodah. Response: That is not a proof. We could say that everyone agrees that shira is singing accompanied by musical instruments. Here, the question is whether we can learn “the possible from the impossible”. It was ‘impossible’ to make this flute of other materials [once a king coated this flute with gold and it no longer had the same sound, so they were forced to remove the coating]. Rabbi Yosi bar Yehuda says that the same law applies where it is ‘possible’ to use different materials, wood is still fit for the Mikdash vessels. Rabbi Yehuda Hanasi holds that what was done in a case where it is ‘impossible’ is not a proof for and in other situations wooden vessels are unfit.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Mishna: The Chalil [a fife; a musical instrument] is played for five or six days of Yom Tov (up til here is the original mishna which was very brief. Here the mishna adds an explanation). This is the Chalil of Beis Hashoeiva, which overrides neither Shabbos nor Yom Tov*. Gemara: We Learned: Rav Yehuda and Rav Eina disagreed: One of them teaches that the celebration was called the Celebration of Shoeiva [Drawing]** and one of them teaches that it was called the Chashuva [Significant] Celebration [since it was taught orally, this difference came up]. Mar Zutra: The one who taught Shoeiva is not in error, and the one who taught Chashuva is not in error (although only one is correct, there is justification for each version). Justification for Shoeiva: The possuk “[Ush’avtem] And you shall draw water with joy from the wells of salvation”. Justification for Chashuva: As Rav Nachman said: It is a significant mitzvah [chashuva] which originates from the six days of Creation (39.3). __________ * Tosfos: Playing an instrument is only D’rabbanan which is generally overridden in the Mikdash. But here it is not a necessary part of the Avodah, only a display of excessive simcha. * *Tosfos: The Yerushalmi adds that they also drew Ruach Hakodesh from the simcha there.
Rav Miller: “This so geshmak, we could sit here in the air conditioned room studying for the next two hundred years!” Today’s learning is sponsored In honor of Rabbi Yoshi Wolhendler Shlita Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rav Yosef: Rabbi Yosi bar Yehuda holds that the primary component of Shira is the musical instruments, so they’re considered Avodah which overrides Shabbos. Beraisa: Vessels of avodah that are made of wood; Rabbi Yehuda Hanasi deems them unfit and Rabbi Yosi bar Yehuda deems them fit. Rav Yosef: It seems that Rabbi Yosi bar Yehuda who deems the wooden vessel fit learns from Moshe’s flute. This is because he holds that musical instruments are vessels of avodah since they are necessary for shira. And Rabbi Yehuda Hanasi who deems the wooden vessel unfit holds that the primary shira is singing with the mouth, and the wooden flute was not an instrument of avodah. Response: That is not a proof. We could say that everyone agrees that shira is singing accompanied by musical instruments. Here, the question is whether we can learn “the possible from the impossible”. Summary Response 2: We can say that everyone agrees that the primary component of shira is singing with the mouth , or that we do not “learn the possible from the impossible”. But we learn a law from the golden Menorah. Here, the question is which method we use to learn this law. There is a system of Klal uPrat uKlal. When there’s a general statement followed by a specific detail, then this detail defines the entire general statement; that’s Klal uPrat. When this detail is followed by another general statement, it includes more but is still limited to what is similar to the detail. For instance: “Make a utensil (Klal) out of gold (Prat); a carved work (Klal)”, this teaches that it must be made out of metal, similar to gold. The other system is Ribui, Miut v’Ribui. According to this system, a Miut does not define the general statement, rather it accomplishes what a Klal uPrat uKlal accomplishes. An additional Ribui includes everything originally included by the general statement. The Miut only comes to exclude one thing. In the case of the Menorah: “Make a utensil (Ribui - out of any material) out of gold (Miut - any metal, similar to gold); a carved work (Ribui - make it out of anything but the cheapest material; clay)” Rabbi Yehuda Hanasi follows the system of Klal uPrat uKlal, so he deems wood unfit for the sacred vessels, and Rabbi Yosi bar Yehuda follows the system of Ribui Miut v’Ribui, according to which only clay vessels are unfit.
Today’s learning is sponsored In honor of Ami and Suri Morgenstern MAZEL TOV!! Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= According to Chachomim, the holes in the mizbeach were hewed out from the time of Creation. According to Rabbi Elazar bar Tzadok they just led to beneath the mizbeach and were taken out to be burned every seventy years. Summary Question: In accordance with whose opinion is this mishna ? There is me’ilah for the wine before it is poured. However, once they went down into the shittin, there is no me’ilah. It seems to be in accordance with the opinion of Rabbi Elazar bar Tzadok, that the wine did not descend to the depths. According to the Chachomim the wine already descended to the depths? [So it seems that we have a mishna in accordance with a minority opinion]. Response: It can be according to the opinion of the Chachomim as well. It could be referring to a case where some of the wine was caught by someone before it fell to the depths. Ikka D’omri [a different version]: Question: Perhaps the mishna is in accordance with the opinion of the Chachomim and not Rabbi Elazar bar Tzadok. According to Rabbi Elazar, there should still be me’ilah until the wine is burned at the end of seventy years. Response: It can be according to the opinion of the Rabbi Elazar as well, however the main mitzvah is Nisuch Hayayin, since the mitzvah was accomplished, there is no more me’ilah. Reish Lakish: When the wine was poured, they plugged up the shittin so that the basins looked full of wine were visible, as the possuk states: “Pour a wine offering of good drink [ sheichar ] for Hashem”. Question: From where do we see that the good drink must accumulate? Rav Papa: Sheichar is an expression of drinking, of satiation, of intoxication. In order to underscore all three aspects, we must be able to see the wine. Rav Papa: We hear from this that when a person is satiated from drinking wine, it is from his throat that he is satiated. The sensation of having a lot of wine in his throat is what satisfies him. Rava: Therefore, a young Torah scholar, who does not have much wine, should swallow his wine in a big gulp. Rava himself, when drinking a kos shel bracha, would swallow a large gulp in honor of the mitzvah. A Derasha by Rava: The possuk states: “How beautiful are your feet in shoes, you daughter of that princely man” [Nadiv means a princely man of generous spirit; who volunteers]. It means: How beautiful are the feet of Yisroel at the time when they go up to Yerushalayim for Yom Tov. [They achieved their noble spirit of forsaking their homesteads three times a year, because they are descended from that generous man]. “That princely man” refers to Avraham, who was called prince, as it is stated: “The generous ones of the nations [the twelve tribes] are gathered together, they’re the people of Elokei Avraham”. Why are the Jewish people associated specifically with Avraham, and not Yitzchok and Yaakov? Because he was first of the geirim [he left his father’s house to wander after Hashem and that spirit is still in his children].
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary We learned in the mishna (38.5): The basins were perforated like two thin nostrils. One hole was thicker, and one was thinner, so that the wine and water would drain at the same time. Question: It seems that the mishna is in accordance with the opinion of Rabbi Yehuda and not the Chachomim, as we learned in the mishna, “Rabbi Yehuda: All eight days 1 lug of water is poured”. But according to the Chachomim both the wine and the water were 3 lug? Response: Even according to the Chachomim, wine is thick and water is thin, and therefore wine flows more slowly than water and requires a wider opening. This is indeed logical because in a beraisa, Rabbi Yehuda uses different wording to describe the difference between the apertures (and a Tanna’s wording was always preserved as he said it). This is indeed a proof. We learned in the mishna (38.5): The western bowl was for the water, and the eastern bowl was for the wine. Beraisa: It once happened that a Tzeduki (they were a sect who sought to seize power. In those days you couldn’t disdain the Torah but they sought to discredit the sages. This Tzeduki refers to Yannai Hamelech - the Hasmonean kings would take the kehunah gedolah. The gemara is very considerate of the honor of Jews and doesn’t speak ill even of the disloyal) poured the water over his feet and the multitude pelted him with their esrogim (the rest of the story is that Yannai had gentile mercenaries waiting outside and he sent them in to massacre the crowd and the sages. Later he ended up giving the power to the Chachomim who led the nation through his wife’s reign. Those were the best 9 years in the second temple period). On that day, the corner of the mizbeach was broken off. They brought a big chunk of salt (which looks like the material the mizbeach is made from) and repaired that place where it was broken off, the mizbeach remained possul, but they did it for appearances sake - to honor the mizbeach. A mizbeach which is missing its kevesh or its karnos (a block that was mounted on the four corners) or its yesod (a step on the bottom of the mizbeach) or is lacking in squareness (that what happened here), it is possul (this is because there is repetition in the possuk regarding these things). Rabbi Yosi bar Yehuda: Also the soveiv renders the mizbeach possul if it is missing.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary We learned in the mishna (38.5): The kohen would ascend the kevesh and turn to his left. Beraisa: The procedure was always to come up on the right side and continually turn to the right before finally coming down on the left side with three exceptions: Nisuch Hamayim, Nisuch Hayayin and Olas Ha’of when there were too many on the eastern side of the mizbeach. [An exception was made for Nisuch so that the wine wasn’t ruined by the smoke on the mizbeach. And for the Olas Ha’of for fear it wouldn’t survive the trip around the perimeter of the mizbeach]. We learned in the mishna (38.5): Rabbi Yehuda: The basins were made of lime but blackened by the wine. Question: Why was the water basin blackened by wine? Response: Since we learned in the mishna that the wine may occasionally be poured into the water basin.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Mishna Continued: The same procedure was followed on Shabbos, only, they would fill a golden keg that was not consecrated, and place it in the Lishka. They would draw water from there on Shabbos. If the water spilled, or if it was exposed overnight, (In Ereyz Yisroel and Bavel there was a concern that a reptile may have deposited venom in the water and it wasn’t used if it had been left out overnight), they would use water from the Kiyor, since exposed wine or water is unfit for the mizbeach. Gemara: Question: What is the source for these matters? Rav Eina: As the verse states “With joy [Sasson] you shall draw water”. There were two minim [this generally means Christians], one named Sasson and one named Simcha. Sasson said to Simcha: I am superior to you, as it is written: “They shall obtain Sasson and Simcha”. Sasson is mentioned first. [The ridiculous logic here is paralleled whenever the New Testament writers seek to bring proofs from the Scripture]. Simcha said to Sasson, On the contrary, I am superior to you, as it is written: “There was Simcha and Sasson for the Jews”. Sasson said to Simcha: One day they will dismiss you and render you a messenger boy, as it is written: “For you shall go out with Simcha”. Simcha said to Sasson: One day they will dismiss you and draw water with you, as it is written: “With Sasson you shall draw water.” Sasson to Rabbi Abahu: You are all destined to draw water for me in the World to Come, as it is written: “With Sasson you shall draw water.” Rabbi Abahu: If it had been written: “For Sasson”, it would have been as you say [Rabbi Abahu here is following the principle of ‘answer a fool with his foolishness’]; now that it is written: “With Sasson”, it means that we will make a leather flask from your skin, and we will draw water with it.
Today’s learning is sponsored In Memory of Reb Yekusiel Yehuda ben Tzvi A”H Whose short life influenced thousands Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Mishna: The mitzvah of Nisuch Hamayim was as follows: They would fill a gold pitcher with 3 lug of water from the Shiloach. When they arrived at Shaar Hamayim they would blast tekiah, teruah, tekiah (a sign of simcha). The kohen would ascend the kevesh and turn to his left (usually they would only turn right) where there were two silver basins set into the top of the mizbeach. Rabbi Yehuda: Actually they were made of lime but blackened by the wine. The basins were perforated like two thin nostrils (According to Rashi they flowed from the basins onto the mizbeach where the “nostrils” were. According to Tosfos the “nostrils” were inside the basins). One hole was thicker, and one was thinner, so that the wine [of Nisuch Hayayin] and water would drain at the same time. The western bowl was for the water, and the eastern bowl was for the wine. If the water was poured into the wine basin, or vice versa, it is okay. Rabbi Yehuda: All eight days (the Tanna Kamma only discusses the seven days of sukkos) 1 lug is poured. They would tell the kohen who was pouring “pick up your hand” so that they can see him pouring. [This is because some kohanim would show disdain to the mitzvah by pouring the water over their feet]. It once happened that someone [this refers to Yannai, the Hasmonean/Saducee king who instigated a massacre at that time] poured the water over his feet and the multitude pelted him with their esrogim.
38.4 - Sukkah Daf 48 A (Middle) Today’s learning is sponsored In Memory of Reb Yitzchok Shalom ben Reb Shaul Rosenblum A”H Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Mishna: When one is done eating in the sukkah on the seventh day, he shouldn’t dismantle his sukkah. From mincha time on, he should bring his things down (the sukkah was always on the roof) in honor of the Yom Tov of Shemini Atzeres. Gemara: Question: What if he doesn’t have anything to bring down? Challenge: How did he eat there for seven days if he doesn’t have anything there? Resolution: The question was: What if he doesn’t have a home to bring things into [and staying in the sukkah in Eretz Yisroel may be a problem of Bal Tosif]? Rabbi Chiya bar Ashi: He can break open 4x4 tefachim of schach*. Rabbi Yehoshua ben Levi: He can light a lamp there. These two opinions are in agreement with each other, only that Rabbi Yehoshua ben Levi is in Eretz Yisroel where the sukkah is no longer needed and Rabbi Chiya bar Ashi is in Bavel. Challenge: A lamp in the sukkah signifies that one no longer cares for the sukkah in a small sukkah, but in a large sukkah where one is not afraid that it will burn down, one can bring in a lamp even on Yom Tov? Resolution: In a large sukkah he can bring the pots and pans into the sukkah as taught by Rava (24.1): Drinking vessels may remain in the sukkah but eating vessels should remain outside of the sukkah. _________ * Rashash: Although airspace of 3 tefachim invalidates the sukkah, here this person might cover the hole with something, thus the hole must be 4 tefachim.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Question: What is the bottom line in the discussion of shehechyanu on Shemini Atzeres. Is it recited or not? Rav Nachman: It is recited. Rav Sheshes: It is not recited. The Halacha: It is recited. A beraisa supporting Rav Nachman: Shemini Atzeres is its own Yom Tov with regard to the halachos alluded to by the acronym Pazer Keshev: It has its own Payes (Sukkos has many korbanos and it follows a certain order, but Shemini Atzeres only has one Korban), Zman (The bracha of shehechyanu), it is its own Regel (With regard to: either the mitzvah of Sukkah, which is no longer practiced. Or, mentioning it by name in Tefillah and Brachos), it is unique in Korban, it is unique in Shirah (37.6) and it is unique in Bracha (With regard to: mentioning it by name in Tefillah and Brachos. Or, the bracha upon the Melech). Mishna: All eight days of Sukkos are equally obligated in Hallel (Hallel in the gemara never refers to half hallel, which is only a minhag discovered by Rav in part of Bavel) and Simcha (to partake in meat of the Shlamim). One is obligated in Hallel, Simcha and Kavod of the last day, just like all the previous days. Gemara: Question: What is the source for the law of Simcha on Shemini Atzeres? Beraisa: “[You shall rejoice for seven days] and you shall only be joyful” - This [repetition] teaches that the night of Shemini Atzeres (which follows Yom Tov immediately, it surely includes the day of Shemini Atzeres as well) is included in the obligation of Simcha. Perhaps it comes to include the first night of Yom Tov (that one must bring a shlamim on erev Yom Tov so as to have meat on the first night of Yom Tov)? But the possuk precludes that by the word “only”. Why should we omit the first night but include the last night? We omit the first night because it would mean bringing a korban before Yom Tov but we include the last night because it is preceded by Yom Tov.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rabbi Yochanan: The shehechyanu blessing is recited on Shemini Atzeres. A proof was attempted from the beraisa “Rabbi Yehuda: Shemini Atzeres requires Korban, Shir, Bracha and Linah”. It would seem that “Bracha” means Shehechyanu. The gemara rejects this and says instead that it is referring to Birkas Hamazon and Tefillah. Summary It would seem so: Because if it means shehechyanu, how do you explain the beginning of the beraisa “All seven days of Sukkos require Bracha”, only the first day requires a shehechyanu? Response: It could mean that if someone missed the shehechyanu, he can make up for it all week. Challenge: But the shehechyanu has to be made as part of kiddush, which is only possible on the first night? Suggestion: Perhaps this is a proof to Rabbi Nachman. Rabbi Nachman: The shehechyanu blessing can be recited even on the street [without wine]. Response: It is not necessarily a proof, perhaps the Chachomim of the beraisa are discussing a case where he has wine. Challenge: Does Rabbi Yehuda hold that Shemini requires Linah? Beraisa: Rabbi Yehuda: Pesach Sheini does not require Linah because it states “In the morning [after Linah] you shall return to your homes, for six days you shall eat Matzoh” so we see that only what requires six days requires Linah. So it seems that in addition to excluding Pesach Sheini, he excludes Shemini Atzeres as well (it would seem to exclude Shavuos as well). Resolution: It excludes only Pesach Sheini.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rabbi Yochanan: The shehechyanu blessing is recited on Shemini Atzeres. Summary A Proof: “The Parim Eilim and Kvasim all constitute sets, if one of them is missing the entire category of Korban cannot be brought. Rabbi Yehuda: The Parim do not constitute a set since their number is not constant and diminishes each day. They said to him: The Eilim and Kvasim also diminish on Shemini Atzeres! Rabbi Yehuda: Shemini is a separate Yom Tov. Just as the seven days of Sukkos require Korban [according to a certain order], Shir [the shir on sukkos discussed helping the poor], Bracha [it seems it requires a shehechyanu], and Linah [anyone who brings a korban must sleep over in Yerushalayim that night], so too, Shemini Atzeres requires Korban, Shir, Bracha and Linah” So it seems that Shemini Atzeres requires a Shehechyanu. Response: No, it is referring to Birkas Hamazon and Tefillah.
Today’s learning is sponsored In Memory of Reb Yekusiel Yehuda ben Tzvi A”H Whose short life influenced thousands Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Rabbi Yochanan: The shehechyanu blessing is recited on the last day of Sukkos [Shemini Atzeres, because it’s considered a new Yom Tov] but not on the last day of Pesach. Rabbi Levi bar Chama some say Rabbi Chama bar Chanina: You can know that this is so because Shemini Atzeres is different from the rest of Sukkos in three ways: Sukkah, Lulav and Nisuch Hamayim. These mitzvos are not done on Shemini Atzeres. And according to Rabbi Yehuda that a lug was poured on all days (according to the Tanna Kamma 3 lug were poured on the first seven days only) including Shemini Atzeres, it is different in two ways. Challenge: If so, a shehechyanu should be recited on Shvi’i Shel Pesach too, since it is different in the matter of Matzah, as we learned “On the first night there is an obligation to eat matzah even if one is not hungry, for the rest of Yom Tov there’s no obligation”. Resolution: What’s the comparison? Shvi’i Shel Pesach is only different from the beginning of Yom Tov at night but its day is not different from the preceding days. Shemini Atzeres is different from all days of Sukkos. (The following Amoraim are not arguing, they’re all adding). Ravina: Shemini Atzeres is different from the day before, Shvi’i Shel Pesach is only different from the beginning of Yom Tov. Rav Papa: On Shemini Atzeres only a single Par is brought as opposed to the prior days where multiple Parim are brought. Rav Nachman bar Yitzchok: With regard to Shemini Atzeres the possuk begins “On the eighth day”, but with regard to all other days the possuk begins “ And on the ___ day” Rav Ashi: With regard to Shemini Atzeres the possuk says “According to its procedure”, but with regard to the seventh day the possuk says “According to their procedure”, to sum up all the prior days.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rabbi Yochanan: An esrog is muktzeh all day on Hoshana Rabbah, but may be handled on Shemini Atzeres. The sukkah is forbidden even on Shemini Atzeres. Reish Lakish: The esrog is permissible even on Hoshana Rabbah. Reish Lakish holds the esrog is only set aside for the duration of the mitzvah, afterwards it is permissible. Rabbi Yochanan holds that muktzeh cannot apply to part of a day, and it is muktzeh all day. Summary Rabbi Zeira: One shouldn’t give his arba minim to a child on the first day of Yom Tov [before the father was yotzei]. The reason for this is since a child can acquire but cannot give away, the father will thus be taking arba minim that belong to the child. Rabbi Zeira: One should never tell a child that he will give him something and then fail to follow through because he is training him that it’s okay to lie, as the possuk states “They trained themselves to lie”. We Learned: If one set aside seven esrogim , one for each day of Yom Tov. Rav Asi [following the girsa of the Bach]: He can eat it immediately after doing the mitzvah each day (following the opinion of Reish Lakish). Rav: Each esrog can be eaten on the day after it was used for the mitzvah (following the opinion of Rabbi Yochanan). Rav Asi holds the esrog is only set aside for the duration of the mitzvah, afterwards it is permissible. Rav holds that muktzeh cannot apply to part of a day, and it is muktzeh all day. In Chutz La’aretz: Abayye: It is forbidden on Shemini Atzeres as well because it is a safek shevi’i. Mereimar: It is permissible on Shemini Atzeres even for us in Chutz La’aretz. In Sura they followed Mereimar. Rav Shisha brei d’Rav Idi followed Abayye. The halacha follows Abayye.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here Large stems of Aravah were brought from a place called Motza, in the valley below Yerushalayim. Summary We begin now the sugya of muktzah machmas mitzvah: If something is set aside for a mitzvah, it may not be handled for any other purpose. Rabbi Yochanan: An esrog is muktzeh all day on Hoshana Rabbah (although it’s technically a weekday, there is still a “muktzeh”), but may be handled on Shemini Atzeres. The sukkah is forbidden even on Shemni Atzeres (this is because the sukkah is used all day, including the time of bein hashmashos which may already be the beginning of Shemini Atzeres). Reish Lakish: The esrog is permissible even on Hoshana Rabbah. Their argument is as follows: Reish Lakish holds the esrog is only set aside for the duration of the mitzvah, afterwards it is permissible. Rabbi Yochanan holds that muktzeh cannot apply to part of a day, and it is muktzeh all day. Reish Lakish challenged Rabbi Yochanan from the mishna (35.6): “They would snatch the lulavim from the hands of the children and eat their esrogim”. So it seems that anyone can eat esrogim on Hoshana Rabbah because they are no longer muktzeh? Response: The mishna is discussing children specifically (either that their esrogim can be eaten since their mitzvah is not really a mitzvah, or that they can eat the esrogim). Some say: Rabbi Yochanan challenged Reish Lakish from the mishna (35.6): “They would snatch the lulavim from the hands of the children and eat their esrogim”. So it seems that only children can eat esrogim on Hoshana Rabbah but for adults, they’re muktzeh? Response: The mishna does not intend to specify children, it is merely recording the custom of the children.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Beraisa: One who builds a sukkah for his use recites a shehechyanu [this bracha is actually for the whole Yom Tov. It may be made already at the time of building the sukkah]. When he enters it on Yom Tov, he recites leisheiv basukkah. If the sukkah is already built, he may recite the bracha if he renews something in its construction, otherwise he can recite it when he enters it on Yom Tov. Rav Ashi: I saw Rav Kahana make all the blessings on the kos of kiddush [this is our minhag as well, so as not to confuse some people who have a built sukkah all year round]. Beraisa: If one has several mitzvos before him, he can lump them together in one bracha “Asher kidshanu b’mitzvosav v’tzivanu al hamitzvos”. Rabbi Yehuda: Each mitzvah should get its own bracha [for more on this, see the lashon kodesh maamar here]. https://groups.google.com/a/torasavigdor.org/g/toras-avigdor-ey/c/GSRU628fWrQ/m/oFPXQB4UAQAJ Rabbi Zeira and some say Rabbi Chanina bar Papa: We follow Rabbi Yehuda. Rabbi Zeira and some say Rabbi Chanina bar Papa: The reason for this is because the possuk says “Blessed is Hashem every day”. Is Hashem not blessed at night? It means every day should get the blessing appropriate for that day (every season deserves its own thanks. In the summer we’re grateful that we save on heating costs). Similarly, each mitzvah should get its own blessing. Rabbi Zeira and some say Rabbi Chanina bar Papa: The way of Hakodosh Boruch Hu is not the way of human beings. The way of human beings is that if something is empty it can be filled but if it’s full it can no longer be filled. But the way of Hakodosh Boruch Hu is that someone full can be filled with even more (if his mind is filled with Hashem, then there’s room for more), but if he’s an empty man he cannot accept anything. This is based on the possuk “If you listened, you will listen”. Another pshat: “If you listen to the old, you’ll hear new” (one explanation is that if you’ll review the old things, you’ll gain new understanding of the old things. Another explanation is that if you listen to old things, Hashem will give you more opportunity to hear new things). But if you don’t listen to the old, you won’t hear.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rebbi: A bracha is recited each time one dons tefillin. Chachomim: One only recites the bracha in the morning. Summary Abayye: The halacha follows Rebbi. Rava: The halacha follows the Chachomim. Rav Mari brei d’bas Shmuel: I saw that Rava didn’t follow the Chachomim in practice; when he left the bathroom he made a new bracha on his tefillin. We also follow Rebbi and recite the bracha all seven days. Mar Zutra: Whenever Rav Papi would put on tefillin, he would make a bracha. The Rabbanan d’bei Rav Ashi would make a new bracha every time they would touch their tefillin*. Rav Yehuda quoting Shmuel: The mitzvah of lulav [d’orayso] is all seven days. Rabbi Yehoshua ben Levi: The mitzvah of lulav [d’orayso] is only the first day, all other days is a d’rabbanan. Rabbi Yitzchok: Every day is a d’rabbanan. Challenge: But we know that the first day is a d’orayso? Resolution: It means “all days except for the first.” Challenge: But then Rabbi Yitzchok would be repeating the opinion of Rabbi Yehoshua ben Levi? Resolution: It should read “And thus said Rabbi Yitzchok as well”. According to Rav too, the mitzvah is all seven days and one makes a bracha [as we see with regard to Chanuka which is certainly d’rabbanan and a bracha is recited]. Rabbi bar Ashi quoting Rav: One who lights candles on Chanuka recites a bracha. Rabbi Yirmiyah: One who sees** candles on Chanuka recites a bracha. Rav Yehuda: On the first day, one who lights recites three brachos and one who sees recites two. On subsequent days, one who lights recites two brachos and one who sees recites only one. The bracha is “Who has sanctified us with his mitzvos and has commanded us to light the Chanuka candles”. Challenge: Where has He commanded us? It’s a d’rabbanan! Resolution: “Do not turn aside from all that they command you”. Rav Nachman bar Yitzchok: “Your zekeinim will tell you”. Rav Nachman bar Yitzchok taught this explicitly [that Rav’s opinion was not inferred from Chanuka but that he taught it with regard to Sukkos]: Rav: The mitzvah of lulav is all seven days. Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/1mxZfVnfxjPjcnuV9KO260gRX-Zk0YkIn/view?usp=sharing * Tosfos: The bracha was probably lishmor chukov (we have a zecher to this bracha nowadays at the end of Uva letzion). * *Tosfos: A bracha is not recited for seeing other mitzvos because of how beloved the mitzvah is. Others say that this bracha is because not everyone has a house, but this is difficult because there is no bracha on seeing the mezuzah.
Today’s learning is sponsored for a refuah sheleimah of Yeshia Zelek ben Bella Sponsor a day's learning (thousands of minutes!) for only $72 click here: https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Ayvo [the father of Rav]: I was standing in front of Rabbi Elazar bar Tzadok and someone brought him an aravah, he shook it but didn’t make a bracha. Summary Rav Yehuda quoting Shmuel: A bracha is recited on the mitzvah of lulav all seven days. On the mitzvah of sukkah, only one day. Since the mitzvah of lulav is renewed each morning, every day is a new bracha. But since the mitzvah of sukkah applies at night as well, all seven days are like one long day. Rabbah bar bar Chana quoting Rabbi Yochanan: A bracha is recited on the mitzvah of sukkah all seven days. On the mitzvah of lulav, only one day. This is because sukkah is a d’oraysa all seven days while lulav is d’rabbanan. When Ravin came, he quoted Rabbi Yochanan: A bracha is recited on both mitzvos all seven days*. Rav Yosef: Take the opinion of Rabbah bar bar Chana, because all amoraim [including Ravin. Also Rav Dimi. Rabeinu Chananel] agree with his opinion with regard to sukkah. [What Rav Yosef is saying exactly is not clear, but in practice we follow Ravin]. Challenge: Beraisa: One who makes a lulav for his use recites a shehechyanu (we don’t do this because we rely on the blessing during kiddush). When he takes it on Yom Tov, he recites al netilas lulav. He recites this bracha every day. One who builds a sukkah for his use recites a shehechyanu. When he enters it on Yom Tov, he recites leisheiv basukkah. This bracha is only said on the first day. This contradicts the opinion of Rabbah bar bar Chana both in regard to lulav and sukkah. Lulav can be explained because it was d’orayso in the times of the Beis Hamikdash. But the difficulty with regard to sukkah remains. Resolution: This is a matter that is disputed by tannaim, as we see in the beraisa: Rebbi: A bracha is recited each time one dons tefillin. Chachomim: One only recites the bracha in the morning. [According to Rebbi the “doing” of the mitzvah is important. According to the Chachomim the “availability” of the mitzvah is what matters. These svaros can be applied to the machlokes regarding sukkah and lulav]. Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/193rJ2vebIwOvYKERoUNqwJki2iHbOCXE/view?usp=sharing * Tosfos: But on sukkah it may be recited multiple times per day, this is because it is impossible to eat without entering a sukkah so each time one desires to eat, one makes a new bracha.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rabbi Ami: The Aravah used on Hoshana Rabbah [or every day in the Beis Hamikdash] requires a certain measure. It must be taken on its own, not with the lulav. One cannot fulfill his obligation with the Aravah that’s bound in the lulav. Summary Chizkiyah quoting Rabbi Yirmiyah from Rabbi Shimon bar Yochai: I have seen the Bnei Aliyah and they’re few. If they number a thousand, my son and I are among them. If they number a hundred, my son and I are among them. If there are only two, it’s my son and me. Challenge: Are the tzaddikim so few? Rava: There are 18,000 generations [or rows] of tzaddikim before Hakadosh Baruch Hu, as it states “Eighteen thousand surround him” Resolution: There are many tzaddikim who can see Hashem with a lamp but there are few who can see Him with an illuminated lamp. Challenge: Are the tzaddikim who see Hashem with an illuminated lamp so few? Abayye: The world will always have at least 36 tzaddikim [who pray properly and] greet the shechina each day as it states “Praiseworthy is he who hopes to Him” ‘Him’ is gematriya 36. Resolution: There are many who enter with permission but there are few who can enter without permission. We learned in the mishna (35.6): When they finished the mitzvah they would say “Beauty belongs to you, mizbeach” Rabbi Eliezer: “Beauty belongs to Kah, and to you, mizbeach”. Challenge: How can Rabbi Eliezer put something else on the same level as Hashem? Beraisa: Anyone who combines Hashem and something else is uprooted from the world, as it states: “Only for Hashem alone”. Resolution: It means: “We thank You Kah, and we praise you, mizbeach”. We learned in the mishna (35.6): Rabbi Yochanan ben Berokah: They would bring branches of a palm tree, lulavim, and strike it on the ground beside the mizbeach. That day was called “Chibut Chariyos” [striking of the palm branches]. Rav Huna: This is because Kapos is plural (26.2), one for the lulav and one for the mizbeach.* The Chachomim maintain that it is written in the singular form, Kapas. Rabbi Levi: The lulav is taken because it represents the praise of the Am Yisroel: Just as a palm tree has only one “heart” in the center of its trunk and not in all its branches, so too the Am Yisroel only have one interest; their father in Heaven. We do not seek entertainment, arts and war, our sole interest is Hakadosh Baruch Hu. Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/1g8QZ69f8xSKe8ZbUxda-K7aFoX1Mau9y/view?usp=sharing * Tosfos: We see from here that according to Rabbi Yochanan ben Brokah there was no Aravah taken in the Beis Hamikdash at all. He learns from “Kapos - Plural” just as we learned (27.4) that “Arvei - Plural” teaches the two mitzvos of Aravah. Tosfos does not remain with this pshat.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Rabbi Yirmiyah from Rabbi Shimon bar Yochai and the same was said by Rabbi Yochanan from Rabbi Shimon Hamechuzi from Rabbi Yochanan Hamachusi: Whoever makes an addition to Yom Tov (Isru Chag - based on the verse in 36.1) with food and drink [to show that he regrets the departure of Yom Tov] it is considered by the verse (36.1) as if he built a mizbeach and brought a korban on it (the lesson is that one should always show regret when leaving a mitzvah, such as when you leave the Beis Haknesses or the Shabbos, or when you take steps back after Shmoneh Esrei, you wait a moment before returning). Chizkiyah quoting Rabbi Yirmiyah from Rabbi Shimon bar Yochai: Mitzvos must be taken standing upright, the way they grow. This is based on the possuk “[The krashim of the mishkan are] upright Shittim wood” (they were marked so as not to turn them upside down). We learned in a beraisa also thus: “Upright Shittim wood” - They stood the way they grew. Another pshat: They held up their [golden] coating. Another pshat: They stand forever. You might think that their hope is gone and they have no outlook for the future, so the possuk tells us that they stand forever (although they were secreted someplace under the Har Habayis by Shlomo, they stand forever. It’s lucky that the Mohammedans do not allow the Israeli archaeologists to dig there and in Me’aras Hamachpelah). Chizkiyah quoting Rabbi Yirmiyah from Rabbi Shimon bar Yochai: I am capable of absolving the world of judgment (the merit of the tzadik protects the generation, Rabbi Shimon had especial merit because of his great suffering over 13 years in the cave) from the time I was born until now. And with the merit of my son Elazar, from the time of creation until now (the combined merit of tzadikim does not add, it multiplies). If we can add the merit of Yosam ben Uziyahu (his father, sometimes called Azaryah, was stricken with leprosy and could not remain in Yerushalayim, he took over all the functions of government but did not consider himself a king, merely an agent of his father. This humility and Kibud Av helped him reach great heights of perfection), our combined merit would absolve the entire world, from creation until the end of time! (Why he chose Yosam is a puzzle, why not Moshe Rabeinu, why not Rabbi Akiva?) (We see that Avraham expended considerable effort to try and save Sedom. It means that Rabbi Shimon, and perhaps other tzadikim too, could expend considerable effort and save the world. But they do not wish to interfere with the plan of Hakadosh Baruch Hu).
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Large stems of Aravah were brought from a place called Motza, in the valley below Yerushalayim. Summary Gemara: Beraisa: That place was a colony of Rome. The reason our mishna calls it Motza is because it was exempt from head-tax. We learned in the mishna (35.6): The aravos were set up erect around the mizbeach and their tips bent over on the mizbeach. Beraisa: They were fresh and long and 11 amos high (a man is 4 amos high) so that they can lean over the mizbeach an amah. Mereimar from Mar Zutra: It must have been placed on the Yesod. How could it have been on the ground? [The mizbeach was not a shear wall 10 amos high] “The first amah was the yesod, it indented an amah, and then there was a 5 amah wall, it indented another amah for the soveiv, and then there was a three amah wall which was topped by the kranos.”* So how could an 11 amah aravah standing on the ground be bent one amah over the mizbeach? So we learn from here that it was placed on the Yesod. Rabbi Avahu: What is the scriptural source for surrounding the mizbeach with aravos? The possuk “Isru chag ba’avosim ad karnos hamizbeach - Bind the korban with ropes [slaughter it], and bring it near the corners of the mizbeach”. The word avosim can be understood to mean thickly foliaged branches, this possuk is telling us to bring these above the corners of the mizbeach. Rabbi Avahu quoting Rabbi Elazar: Anyone who takes the lulav bound, and the hadas when it is plaited, is considered as if he built a mizbeach and brought a korban on it, based on the abovementioned possuk.
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Mishna: The mitzvah of aravah was performed in the Beis Hamikdash as follows: Large stems of Aravah were brought from a place called Motza, in the valley below Yerushalayim. These were set up erect around the mizbeach and their tips bent over on the mizbeach. They would blow Tekiah Teruah and Tekiah blasts. Every day they would surround the mizbeach reciting “Ana Hashem hoshiah na, Ana Hashem hatzlicha na”. Rabbi Yehuda: They would say “Ani Veho hoshia na” [ Rashi: These are mystical names of Hashem derived from permutations of the verses ‘vayisa, vayavo, vayet’ in Parshas Beshalach. Tosfos: A simple meaning is that when we are in trouble, Hashem is with us, Ani V’Hu]. On Hoshana Rabbah the mizbeach would be circled 7 times. When they finished the mitzvah they would say “Beauty belongs to you, mizbeach” [beauty belongs to the place of service of Hashem. That is why Yerushalayim is praised for its beauty as well]. Rabbi Eliezer: “Beauty belongs to Kah, and to you, mizbeach”. This mitzvah was fulfilled on Shabbos just as during the week, only that the aravos were picked on Friday and kept in gold basins so that they wouldn’t wilt. Rabbi Yochanan ben Berokah: They would bring branches of a palm tree, lulavim, and strike it on the ground beside the mizbeach [Tiferes Yisroel: This was done on Shabbos because palm branches keep fresh longer than aravos]. That day was called “Chibut Chariyos” [striking of the palm branches]. They would snatch the lulavim from the hands of the children and eat their esrogim. [One pshat is that this was done out of simcha, like Tosfos brings that the young men used to dress like cavalry and feign battle maneuvers at a simchas chasuna. The esrogim are not considered muktzah because since they belong to children, it’s not a real mitzvah. Another pshat is that the children would pull the lulavim out of its bundle, and they would eat their own esrogim].
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Ayvo from Rabbi Elazar bar Tzadok: One shouldn’t travel more than 3 parsa’os on an erev Shabbos [a man can travel 10 parsa’os in a day, so he’s saying that one should arrive at his destination while there is still two thirds of the day ahead. Otherwise there wouldn’t be time to prepare food for him and it may lead to desecrating the Shabbos, or there won’t be enough food to go around and it will lead to fighting]. Rav Kahana: This is only true when he is travelling to his home [where he expects to be served meals], but if he’s going to stay at a hostel, he is relying on the provisions he brings along himself. Ikka D’omri: Rav Kahana: This is even true when he is travelling to his home [where he will surely have something, and surely if he’s going to stay at a hostel where there won’t be food at all]. Rav Kahana: It happened to me once, that I came home late and I didn’t even find a bit of fish hash. We learned in the mishna (34.1): “If the first day of Yom Tov was on Shabbos, everyone carried their lulav to Har Habayis before Shabbos and the shamashim laid them out”. A learner recited a beraisa in the presence of Rav Nachman: They would be laid out on the roof of the stands. Rabbi Nachman: Why would they be placed on the roof? They’re not being dried? You must have confused a beis for a gimmel, you should say on the stands [gav instead of gag]. Rechava quoting Rav Yehuda: The Har Habayis had a double stoa surrounding it. There were two concentric circles of balconies where people could sit [this is where the lulavim were placed]
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rabbi Ami: The Aravah used on Hoshana Rabbah [or every day in the Beis Hamikdash] requires a certain measure. It must be taken on its own, not with the lulav. One cannot fulfill his obligation with the Aravah that’s bound in the lulav. Summary Rav Chisda quoting Rav Yitzchok: One can fulfill his obligation with the aravah in the lulav [it is not clear if he means “by picking up the lulav”, or “by picking up the lulav a second time with a different intent”, since the halacha doesn’t follow this opinion, we do not have a clear answer]. Question: What is the measure? Rav Nachman: Three stems of fresh leaves. Rav Sheishes: Even one leaf and one stem. Challenge: How can that be kosher? Resolution: One leaf on one stem. [ Rashi: We’re discussing here the aravah used in the Beis Hamikdash, because the aravah in the lulav, we learned above must be 3 tefachim high. But the Poskim say that this kulah applies also to the aravah of the lulav]. Ayvo [the father of Rav]: I was standing in front of Rabbi Elazar bar Tzadok [he was an old man who had still been in the Beis Hamikdash] and someone brought him an aravah, he shook it but didn’t make a bracha [there’s a question on how to fulfill this minhag, according to Rashi it is merely waved, according to others you hit the ground with it, according to others some of the leaves should be knocked off].
Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Rabbi Yochanan and Rabbi Yehoshua ben Levi: One of them said that the aravah was instituted by the Nevi’im, and one said that is was a custom of the Nevi’im [Rashi explains that if it was instituted by the nevi’im it would require a bracha but not if it’s a custom]. A proof that Rabbi Yochanan is the one who says it was instituted by the Nevi’im: Rabbi Avahu quoting Rabbi Yochanan: The Aravah was instituted by the Nevi’im. Rabbi Zeira to Rabbi Avahu: Did Rabbi Yochanan say that? “Rabbi Asi quoting Rabbi Yochanan from Rabbi Nechunya of bikaas Beis Churson: The law of Ten Saplings, Aravah, and Nisuch Hamayim are Halacha L’Moshe MiSinai.” So it’s D’orayso, and not an institution of the nevi’im. Rabbi Avahu was dumbfounded for a little while, then he said: It was forgotten due to Golus and was later reinstated by the nevi’im. Challenge: Rabbi Yochanan said “What I thought is yours is really theirs” [When Rabbi Yochanan heard the teachings of Rav from his disciple Rav Kahana, he declared that the Torah, which he thought was in Eretz Yisroel, was actually chiefly in Bavel. So it seems that it wasn’t forgotten due to Golus]. Resolution: In the Beis Hamikdash it was a Halacha L’Moshe MiSinai, everywhere else it was instituted later by the nevi’im.* Rabbi Ami: The Aravah used on Hoshana Rabbah [or every day in the Beis Hamikdash] requires a certain measure. It must be taken on its own, not with the lulav. One cannot fulfill his obligation with the Aravah that’s bound in the lulav. Challenge: Since it must be taken on its own, why repeat that the aravah bound with the lulav cannot discharge his obligation? Resolution: It teaches that the lulav cannot be picked up a second time for the mitzvah of aravah, but it must be taken on its own. Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/1lYWAQs8o51137Zcjf9k8pqvX2DdjgiCe/view?usp=sharing * Rashi: This is why a bracha can be made on it. But according to Rabbi Yehoshua ben Levi, that it’s a minhag, a bracha cannot be said. Tosfos: Some use this as a proof that no bracha is recited on Hallel Rosh Chodesh which is only a minhag [this minhag was discovered by Rav when he came to Sura (nowadays the minhag is universal because it was the practice of Rav’s yeshiva so it spread)] (indeed, one should be careful to pray with a minyan on Rosh Chodesh; while we make a bracha anyway, it is easier to make a bracha b’tzibbur). Rabbeinu Tam: There are minhagim which we make a bracha on, such as the second day of Yom Tov which we only keep because it is a minhag. Besides, reciting Hallel is no different than reading the Torah upon which we make a bracha. Aravah would not require a bracha if it were a minhag because it is a minor symbolic act.
