prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
ERCHIN 6-9 - Two weeks of study material have been dedicated by Mrs. Estanne Abraham Fawer to honor the twelfth Yahrzeit of her father, Rav Mordechai ben Eliezer Zvi (Rabbi Morton Weiner) Z'L, who passed away on 18 Teves 5760. May the merit of supporting and advancing Dafyomi study -- which was so important to him -- during the weeks of his Yahrzeit serve as an Iluy for his Neshamah.
(a) How does Rav Huna explain our Mishnah 'Lo Nir'eh Yeser al Shemonah'?
(b) What is the advantage of declaring six full months as opposed to seven?
(c) And what will be the problem with fixing nine?
(d) Why does this pose a Kashya on our Mishnah?
(a) We answer that our Mishnah speaks when the previous year was a leap-year. How many days did the last month of the leap-year contain?
(b) How does that answer our Kashya?
(c) Why are we not however, afraid that people will talk anyway, seeing as Rosh Hashanah is still one day behind the Molad?
(d) The discrepancy is really more than one day, only since it is less than two days, we call it one. What is the actual discrepancy?
(a) How else, besides when the previous year was a leap-year of twenty-nine days, might we establish our Mishnah, in order to offset the two day discrepancy between the Molad and Rosh-Hashanah?
(b) Then why do we establish the Mishnah where the previous year was a leap-year, and not this year?
(a) Ula disagrees with Rav Huna. How does he explain 'Lo Nir'eh Yeser al Shemonah'?
(b) Why not? What would be the problem if they were to declare nine short months?
(c) To explain why the Tana permits even eight short months, Ula, citing Rav Mesharshaya, establishes our Mishnah where the previous year was a leap-year, like (just as Rav Huna did). How many days would there have been in the extra month?
(d) Does Rav Huna, who established our Mishnah by eight full months, agree with Ula?
(a) Why is the fact that there is still a discrepancy of a day and a half between the Molad and Rosh Hashanah, not a problem?
(b) Seeing as Ula also establishes our Mishnah when the previous year was a leap-year, in which point does he disagree with Rav Huna?
(c) In fact, this is a Machlokes Tana'im. The Tana Kama in a Beraisa maintains that Adar Sheini always has thirty days. What does Raban Shimon ben Gamliel say?
(d) Rav Huna agrees with Ula, as we explained. In which ruling does Ula disagree with Rav Huna?
(a) We query Rav Huna from a Beraisa, which confines Shevu'os to 'Yom Henef'. What does this mean?
(b) And what does the Tana mean when he continues 've'Ein Rosh Hashanah Chalah Ela be'Yom Henef O be'Yom Iburo'. What is 'Yom Iburo'?
(c) Why does this initially appear to conform with Ula?
(d) Why does it create a problem with Rav Huna?
(a) How do we counter the Kashya on Rav Huna?
(b) How do we therefore establish the Beraisa to accommodate both Amora'im? Who must be its author?
(a) What problem do we have with this answer, based on the Beraisa's ruling (in connection with Rosh Hashanah) 'Sheneihem Chaserim, be'Yom Henef'?
(b) We answer by citing Rav Mesharshaya. What does Rav Mesharshaya say?
(c) What did Rav Ada bar Ahavah mean when he asked Rava whether Acherim is coming to teach us numbers? What ought the latter to have said?
(d) What did Rava reply? Why did Acherim find it necessary to make such a categorical statement ('Ein Bein ... ')?
(a) What does Ravina mean when he asks that there is the day ...
1. ... of hours ('Yoma de'Sha'i')?
2. ... of thirty years ('Yoma di'Telasin Sha'i')?
(b) Shmuel states that a lunar year comprises a minimum of three hundred and fifty-two days and a maximum of three hundred and fifty six. Under which circumstances does it comprise ...
1. ... three hundred and fifty-two days?
2. ... three hundred and fifty-six days?
3. ... three hundred and fifty-four days?
(c) Like whom does Shmuel therefore hold?
(a) What does the Beraisa say in a case where someone undertakes as many sets of Nezirus as there are days in ...
1. ... the sun year?
2. ... the lunar year?
(b) What problem will Shmuel have with this?
(c) We answer with the principle that in the realm of Nedarim, we always go after the vernacular. So what if we do? What else do we add to that?
(a) Why was Rebbi surprised when, one year, Rosh Hashanah fell on the day of the Molad? Why ought it not to have done so?
(b) Rebbi Shimon his son put his mind at rest however, by reminding him that the previous year had been a leap-year in which Adar Sheini had comprised thirty days. What else had they done the previous year, that would alleviate Rebbi's dilemma?
(c) What did Rebbi subsequently declare?