Rosh Hashanah 10a — the Talmud in English

The beraita adds: although we said that one who plants thirty days before Rosh Hashanah, once Rosh Hashanah arrives, it counts for him as the first year, nevertheless the three years of orla do not end on Rosh Hashanah, but:

and the fruits of this planting —

are forbidden until the fifteenth of Shevat.

If

it is speaking

with regard to

the matter of

orla,

then the fruits that reached the stage of budding before the fifteenth of Shevat in the fourth year are

orla.

And if

it is speaking

with regard to

the matter of

“fourth-year produce,”

then the fruits that reached the stage of budding before the fifteenth of Shevat in the fifth year are still forbidden to be eaten outside Jerusalem, because of

“fourth-year produce.” .

For although the first of Tishrei is the Rosh Hashanah for “planting,”

nevertheless, after three years have passed, the planting becomes a “tree,” and the third or fourth year among the years of the tree does not end except on the fifteenth of Shevat.

And we raised an objection concerning this:

From where are these words derived?

From where do we know that even after the three complete years of orla have ended, the prohibition of orla still applies to fruits that reached the stage of budding before the fifteenth of Shevat in the fourth year? And likewise, from where do we know that the law of fourth-year produce continues even beyond the fourth year, until the fifteenth of Shevat following it?

Rabbi Hiyya bar Abba said that Rabbi Yohanan said, and some attribute it

some say this

in the name of Rabbi Yannai:

The verse says [Leviticus 19:23–25]:

“Three years shall it be forbidden for you; it shall not be eaten.

And in the fourth year

all its fruit shall be holy, praises for Hashem.”

And in the fifth year

you shall eat its fruit.”

The letter vav comes to add to the first matter and say: “Three years shall it be forbidden for you,” and also in the fourth year there shall be orla.

And likewise concerning fourth-year produce: in the fourth year its fruit shall be holy, and also in the fifth year.

There are times when

Sometimes

in

the fruits reach the stage of budding

year, and it is still

in the fourth year, and the planting is still

forbidden because of orla.

That is, when the fruits reached the stage of budding before the fifteenth of Shevat.

And

And

there are times when

sometimes the fruits reach the stage of budding

in the fifth year, and it is still

in the fifth year, and the planting is still

forbidden because of fourth-year produce,

when they reach the stage of budding before the fifteenth of Shevat.

We learned in a beraita: One who plants, layers, or grafts less than thirty days before Rosh Hashanah has not had a year counted for him, and it is forbidden to maintain them during the seventh year.

And we raised an objection concerning this:

Shall we say

that this beraita is

not according to Rabbi Meir?

For if

you say that the beraita was taught by

Rabbi Meir,

it will be difficult:

He, Rabbi Meir, said

below that even

one day in a year is considered

as a

a complete year! And if so, even if one planted less than thirty days before Rosh Hashanah, it should count for him toward the first year of the years of orla! And the Gemara explains where we find that Rabbi Meir holds that one day in a year is considered a year:

in its entirety? And if so, even if one planted less than thirty days before Rosh HaShana, it should count for him as the first year among the years of orla. And the Gemara explains where we find that Rabbi Meir holds that one day in a year counts as a year:

For it was taught: “A bull” stated anonymously in the Torah,

every place where “a bull” is stated anonymously in the Torah, it is a bull

twenty-four months old

[two years old]

and

and one more

day; these are the words of Rabbi Meir.

Rabbi Elazar says:

A bull stated anonymously in the Torah is a bull

twenty-four months old, and

twenty-four months old, and an additional

thirty days.

Accordingly,

Rabbi Meir would say:

Every place where “calf” is stated anonymously in the Torah,

it is

one year old [as it is stated: “a calf and a lamb, each a year old.” Leviticus 9].

[as it is stated: “a calf and a lamb, each one year old,” Leviticus 9].

And every place where

“a calf of cattle” is stated,”

it is

two

years old. And every place where

“a bull” is stated

it is

three

years old.

Rabbi Meir and Rabbi Elazar disagree as to when the bull is considered three years old:

According to Rabbi Meir, once one day of the third year has entered, it is three years old, because one day in a year is considered a year.

But according to Rabbi Elazar, only when thirty days of the third year have passed is the bull three years old, because thirty days in a year are considered a year.

And since in the beraita above we learned that one who plants less than thirty days before Rosh Hashanah has not had a year counted for him,

then if we say that the beraita was taught by Rabbi Meir, it will be difficult: why has one who plants less than thirty days before Rosh Hashanah not had a year counted for him? After all, according to Rabbi Meir, one day in a year is considered a year!

And the Gemara resolves the beraita even according to Rabbi Meir:

Even

if

you say that the beraita was taught also according to

that the beraita was taught even according to

Rabbi Meir,

the words of the beraita can be resolved:

For

when

Rabbi Meir says that

that

one day in a year is considered a year,

it is specifically

at the end of the count of

the

year.

For example, one day at the beginning of the third year, which is the end of the years required to qualify the bull for sacrifice.

But at the beginning of the count of

the

year,

for example, on the first day of the first year of the planting, which is at the beginning of the count of the years of orla —

Rabbi Meir did not say that one day is considered a year; rather, he agrees in this that specifically thirty days are considered a year. It follows from the Gemara’s resolution that the year at the end of the count is easier to consider one day in it like a year than the year at the beginning of the count. For at the end of the count of years, according to Rabbi Meir, one day in a year is considered a year, whereas at the beginning of the count, specifically thirty days are considered a year. Rava proves that one cannot say this; rather, the end of the count is more stringent than its beginning:

say that one day counts as a year. Rather, he agrees in this matter that only thirty days count as a year. It follows from the Gemara’s resolution that the year at the end of the count is easier to count as a year on the basis of one day than is the year at the beginning of the count. For at the end of the count of years, according to Rabbi Meir, one day in a year counts as a year, whereas at the beginning of the count, only thirty days count as a year. Rava proves that this cannot be so; on the contrary, the end of the count is more stringent than its beginning:

Rava said:

How is it possible to say, as the previous respondent said, that the end of the count is easier than its beginning?

Is

And

is it not a kal va-chomer

that the beginning of the count is superior to its end, with regard to the part being considered like the whole?!

A woman who saw blood during her days of menstruation, by Torah law does not need to count seven clean days free of blood; rather, she counts seven days from the beginning of her seeing.

And even if she saw blood throughout all seven days, but stopped seeing before the end of the seventh day, by Torah law she can become pure immediately, in the evening after the seventh day, when she immerses and becomes pure. And even if the woman saw blood on the first day of the beginning of her seeing, close to sunset, then immediately when sunset arrived that day counted for her toward the seven days that she must count for her days of menstruation, and from then onward she needs to count only six additional days, so that she can immerse and become pure.

And if a menstruating woman, for whom the beginning of the day

the seventh

counts for her at its end,

but she must wait the entire day and immerse only in the evening following it,

nevertheless,

the end of the day

the first

counts for her at its beginning,

with regard to the fact that if she saw blood close to sunset, that day counts for her toward the seven days, and from then onward she needs to count only six additional days.

A year, for which one day counts for it at its end,

with regard to the counting of the years that qualify the bull for sacrifice.