1)

(a)Rebbi Chiya bar Aba Amar Rebbi Yochanan (some add in the name of Rebbi Yanai) learns from the Pasuk in Kedoshim ...

1. ... uva'Shanah ha'Revi'is" - that fruit that continues to grow in the fourth year until Tu bi'Shevat, is still Orlah, and from ...

2. ... "uva'Shanah ha'Chamishis" - that the same applies to fruit of Neta Revai in the fifth year.

(b)He actually learns this - from the 'Vav' in "uva'Shanah" in both words.

2)

(a)We suggest that the Beraisa on the previous Amud (that requires a minimum of thirty days to be considered a year) does not conform with the opinion of Rebbi Meir, who holds - that 'One day in the year is considered a year'.

(b)This is based on a Beraisa which discusses the meaning of the various terms used by the Torah in connection with the animals used for Korbanos. How does Rebbi Meir there defines ...

1. ... "Eigel" - as a calf in its first year.

2. ... "ben Bakar" - as a bull in its second year.

3. ... "Par" - as a bull in its third year (even if it is referred to as "Par ben Bakar".

(c)The first two terms we learn from a Hekesh in Shemini. The Pasuk compares the ...

1. ... "Eigel" there - to a Keves (which is a lamb in its first year).

2. ... "Par ben Bakar"- to an Ayil (a ram), which is a sheep in its second year

(d)According to Rebbi Meir, a ben Bakar becomes a Par after twenty-four months and one day - according to Rebbi Elazar, after twenty-four months and thirty days.

(e)We reconcile Rebbi Meir with the Beraisa - by differentiating between the end of the year (the end of the Cheshbon), where Rebbi Meir considers one day as a year, and the beginning (such as the beginning of the years of Orlah, in the Beraisa currently under discussion), where he concedes that a minimum of thirty days are required.

3)

(a)Rava queries the current distinction however (from the Dinim of Nidah). We learn from the Pasuk "Shivas Yamim Tih'yeh b'Nidasah" - that a Nidah requires seven full days before she becomes Tahor, and cannot consider part of the seventh day as a whole day.

(b)On the other hand - if she sees blood just before sunset of the first day, she can count that day as the first of her seven days of Nidus.

4)

(a)Rava now refutes our answer (to reconcile Rebbi Meir with the Beraisa) - inasmuch as we see from there that the opposite it true - that the beginning of the period of time tends to be more lenient than the end ...

(b)... in which case, the author of the Beraisa (that requires thirty days) appears to be - Rebbi Elazar.

5)

(a)We query the previous statement however, from the Mishnah in Shevi'is, where the Tana'im dispute the period before Shemitah during which one is permitted to plant, graft or re-plant (the branch of) a tree. The Tana Kama gives it as at least thirty days. According to the Tana Kama - the period is thirty days.

(b)Rebbi Yehudah gives the period as at least three days. According to Rebbi Elazar and Rebbi Shimon - it is fifteen days.

(c)The basis of their Machlokes is - how long it takes for a newly planted tree to take root (and a tree which takes root in the Shemitah is forbidden).

(d)Rav Nachman Amar Rabah bar Avuhah qualifying all of the above opinions, explains - that each of the above opinions requires thirty days plus the number stated by each Tana.

6)

(a)We currently maintain that the author of the Beraisa (which requires thirty days before Rosh Hashanah to be considered a year) must be Rebbi Elazar. Based on the previous Machlokes Tana'im - the Beraisa ought to have said thirty days plus thirty, fifteen or three days - (for the tree to take root), and not just thirty.

(b)We therefore establish the author of that Beraisa as being Rebbi Meir (and not Rebbi Elazar). The significance of the thirty day period - is now for the tree to take root (because Rebbi Meir holds like the Tana Kama - in all likelihood, he is the Tana Kama).

(c)The reason that Rebbi Meir requires thirty days (and not thirty-one, thirty for the tree to take root, and one to be considered a year) - is because the thirtieth day, in his opinion, serves both as the last day of the thirty-day period of taking root and as Tosfos Shevi'is.

(d)According to Rebbi Meir, Tosfos Shevi'is comprises only one day.

7)

(a)Both Rebbi Meir and Rebbi Elazar derive their respective opinions from the Pasuk in Noach (which refers to the water of the flood beginning to subside) "Vayehi b'Achas v'Sheish Me'os Shanah b'Echad la'Chodesh". According to Rebbi Eliezer, the world was created in Tishrei; whereas Rebbi Yehoshua maintains - that it was created in Nisan.

(b)The flood began - in Mar-Cheshvan, according to Rebbi Eliezer, and in Iyar, according to Rebbi Yehoshua.

(c)The Pasuk in Noach refers, according to ...

1. ... Rebbi Eliezer - to the month of Tishrei.

2. ... Rebbi Yehoshua - to the month of Nisan.

8)

(a)Rebbi Meir learns from the same Pasuk that one day in the year is considered a year - from the fact that the Torah uses the word 'year', (in the phrase "the six hundred and first year"), even though only one day had passed (a proof incidentally, for Rava, who said earlier that Rebbi Meir speaks even at the beginning of the year).

(b)Rebbi Elazar counters Rebbi Meir's proof - on the grounds that the Torah writes "b'Achas v'Sheish Mei'os Shanah" (in which case "v'Achas" refers to the six hundred). He would have agreed with him, had the Torah written "b'Sheish Me'os v'Achas Shanah" (in which case.

(c)Rebbi Elazar extrapolates from the Torah's Lashon "b'Echad la'Chodesh" - refering to a month, even though only one day had passed that just as one day in the month is called a month, so too is one month in the year is called a year (see 5a, where a similar Sevara is cited).

9)

(a)According to Rebbi Eliezer, the world was created in Tishrei, and the Avos were born (and died) then. By Avos, he means Avraham and Yakov.

(b)Yitzchak was born - on Pesach (even according to Rebbi Eliezer).

(c)The three women that Hash-m remembered on Rosh Hashanah - were Sarah, Rachel and Chanah.

(d)On Rosh Hashanah ...

1. ... Yosef - was set free from jail.

2. ... our fathers in Egypt - stopped working.

10)

(a)According to Rebbi Eliezer, our fathers were redeemed from Egypt in the month of Nisan, but the final redemption will take place - in Tishrei.

(b)Assuming that all three Avos died in the same month, and even on the same day - as they were born) - Rebbi Yehoshua disagrees with Rebbi Eliezer in the following three points. In his opinion - the world was created in Nisan; the Avos were born and died in Nisan, and just as the redemption in Egypt took place in Nisan, so too, will the redemption from the current Galus take place in Nisan.