## Rosh Hashanah Daf 9b

###### Rosh Hashanah 9b:1
[Rosh Hashanah 9b:1](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:1)

כְּאִילּוּ הִתְעַנָּה תְּשִׁיעִי וַעֲשִׂירִי.

**William Davidson Edition - English:**
**as though he fasted on** both the **ninth and the tenth.**


###### Rosh Hashanah 9b:2
[Rosh Hashanah 9b:2](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:2)

תָּנוּ רַבָּנַן: ״יוֹבֵל הִיא״ — אַף עַל פִּי שֶׁלֹּא שָׁמְטוּ, אַף עַל פִּי שֶׁלֹּא תָּקְעוּ. יָכוֹל אַף עַל פִּי שֶׁלֹּא שִׁלְּחוּ — תַּלְמוּד לוֹמַר: ״הִיא״, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
§ The Gemara continues with the topic of the Jubilee Year. **The Sages taught** in a *baraita*: The verse states: “And you shall hallow the fiftieth year, and proclaim liberty throughout all the land to all its inhabitants; it shall be a Jubilee for you” (Leviticus 25:10). The words **“it shall be a Jubilee”** come to teach that **although they did not release** property to its original owners, and **although they did not sound** the *shofar*, it is nevertheless a Jubilee Year, and the *halakhot* of the Jubilee year apply. One **might** have thought that **although they did not send** free the slaves it is also still a Jubilee Year. **Therefore, the verse states: “It shall be,”** this being a term of limitation. This teaches that at least one of the essential *halakhot* of the year must be observed, and if not, it is not a Jubilee Year. This is **the statement of Rabbi Yehuda.**


###### Rosh Hashanah 9b:3
[Rosh Hashanah 9b:3](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:3)

רַבִּי יוֹסֵי אוֹמֵר: ״יוֹבֵל הִיא״ — אַף עַל פִּי שֶׁלֹּא שָׁמְטוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּחוּ. יָכוֹל אַף עַל פִּי שֶׁלֹּא תָּקְעוּ — תַּלְמוּד לוֹמַר: ״הִיא״.

**William Davidson Edition - English:**
**Rabbi Yosei says: “It shall be a Jubilee** for you”; **although they did not release** property to its original owners, and **although they did not send** free the slaves, it is nevertheless a Jubilee Year. One **might** have thought that **although they did not sound** the *shofar*, it is also still a Jubilee Year. **Therefore, the verse states: “It shall be.”** Some act must be performed. In this case, the *shofar* must be sounded, otherwise it is not a Jubilee Year.


###### Rosh Hashanah 9b:4
[Rosh Hashanah 9b:4](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:4)

וְכִי מֵאַחַר שֶׁמִּקְרָא אֶחָד מְרַבֶּה, וּמִקְרָא אֶחָד מְמַעֵיט, מִפְּנֵי מָה אֲנִי אוֹמֵר: ״יוֹבֵל הִיא״ — אַף עַל פִּי שֶׁלֹּא שִׁלְּחוּ, וְאֵין יוֹבֵל אֶלָּא אִם כֵּן תָּקְעוּ? לְפִי שֶׁאֶפְשָׁר לָעוֹלָם בְּלֹא שִׁילּוּחַ עֲבָדִים, וְאִי אֶפְשָׁר לָעוֹלָם בְּלֹא תְּקִיעַת שׁוֹפָר.

**William Davidson Edition - English:**
Rabbi Yosei explains his position: **Since one verse includes** situations where the Jubilee is in force, **and another verse excludes** such situations, **for what** reason **do I say** that **it is a Jubilee Year although they did not send** free the slaves, **but it is a Jubilee Year only if they sounded** the *shofar*? This is **since it is possible that there would be no sending** free of slaves, as perhaps no one has any slaves to release, **but it is impossible that there would be no sounding of the *shofar*,** as a *shofar* can always be found. Therefore, it must be that it is the sounding of the *shofar* that is the indispensable criterion for the Jubilee Year.


###### Rosh Hashanah 9b:5
[Rosh Hashanah 9b:5](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:5)

דָּבָר אַחֵר: זוֹ מְסוּרָה לְבֵית דִּין, וְזוֹ אֵינָהּ מְסוּרָה לְבֵית דִּין.

**William Davidson Edition - English:**
**Alternatively: This,** sounding the *shofar*, **is given over to the court,** which is obligated to blow it. **But that,** setting the slaves free, **is not given over to the court** but to each individual slave owner. It stands to reason that the indispensable criterion is one that is in the hands of the court and not in the hands of individuals.


###### Rosh Hashanah 9b:6
[Rosh Hashanah 9b:6](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:6)

מַאי ״דָּבָר אַחֵר״? וְכִי תֵּימָא: אִי אֶפְשָׁר דְּלֵיכָּא חַד בְּסוֹף הָעוֹלָם דְּלָא מְשַׁלַּח — זוֹ מְסוּרָה לְבֵית דִּין, וְזוֹ אֵינָהּ מְסוּרָה לְבֵית דִּין.

**William Davidson Edition - English:**
The Gemara asks: **What is** the need for Rabbi Yosei to add: **Alternatively?** Why is his first explanation insufficient? The Gemara answers: It is necessary, **as, if you say** that **it is impossible that there should not be** at least **one** slave owner **at the end of the world,** and therefore it is inconceivable that there will ever be a time when there are **no** slaves that are **set free,** you can nevertheless say that **this,** sounding the *shofar*, **is given over to the court, but that,** setting the slaves free, **is not given over to the court.**


###### Rosh Hashanah 9b:7
[Rosh Hashanah 9b:7](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:7)

בִּשְׁלָמָא לְרַבִּי יוֹסֵי — כִּדְקָאָמַר טַעְמֵיהּ, אֶלָּא לְרַבִּי יְהוּדָה — מַאי טַעְמָא? אָמַר קְרָא: ״וּקְרָאתֶם דְּרוֹר בָּאָרֶץ״, וְקָסָבַר: מִקְרָא נִדְרָשׁ לְפָנָיו, וְלֹא לִפְנֵי פָנָיו.

**William Davidson Edition - English:**
The Gemara asks: **Granted,** this is clear **according to Rabbi Yosei, as he has stated his reasoning. But according to Rabbi Yehuda, what is the reason** that the indispensable criterion for the Jubilee Year is sending free the slaves? The Gemara explains: **The verse states: “And you shall proclaim liberty [*deror*] throughout all the land** to all its inhabitants,” and immediately afterward it says: “It shall be a Jubilee for you.” **And** Rabbi Yehuda **holds** that **a verse may be expounded in reference to the** immediately **preceding clause, but not in reference to the clause before that.** Therefore, the exclusion implied by the words “it shall be,” is referring to what is stated in the immediately preceding clause: “And you shall proclaim liberty throughout all the land,” i.e., the emancipation of slaves. It is not referring to what is stated in the clause before that: “On Yom Kippur shall you sound the *shofar* throughout all your land.”


###### Rosh Hashanah 9b:8
[Rosh Hashanah 9b:8](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:8)

דְּכוּלֵּי עָלְמָא — ״דְּרוֹר״ לְשׁוֹן חֵירוּת, מַאי מַשְׁמַע? דְּתַנְיָא: אֵין ״דְּרוֹר״ אֶלָּא לְשׁוֹן חֵירוּת. אָמַר רַבִּי יְהוּדָה: מָה לְשׁוֹן דְּרוֹר — כִּמְדַיַּיר בֵּי דַיָּירָא, וּמוֹבִיל סְחוֹרָה בְּכׇל מְדִינָה.

**William Davidson Edition - English:**
The Gemara asks: It is clear that **according to everyone** the term **“*deror*”** is a word **meaning liberty. From where** may this **be inferred?** The Gemara answers: **As it is taught** in a *baraita*: The word ***deror* is** a term **meaning only liberty. Rabbi Yehuda said: What is the meaning of the word *deror*?** It is **like a man who dwells [*medayyer*] in any dwelling [*dayyara*] and moves merchandise around the entire country,** i.e., he can live and do business wherever he wants.


###### Rosh Hashanah 9b:9
[Rosh Hashanah 9b:9](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:9)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: זוֹ דִּבְרֵי רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי. אֲבָל חֲכָמִים אוֹמְרִים: שְׁלָשְׁתָּן מְעַכְּבוֹת בּוֹ. קָסָבְרִי: מִקְרָא נִדְרָשׁ לְפָנָיו, וְלִפְנֵי פָנָיו, וּלְאַחֲרָיו.

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Abba said in the name of Rabbi Yoḥanan: This is the statement of Rabbi Yehuda and Rabbi Yosei, but the Rabbis say:** All **three of them are indispensable for** the Jubilee Year: Releasing property, sounding the *shofar*, and liberating the slaves. **They hold** that **a verse may be interpreted in reference to the** immediately **preceding clause, in reference to the clause before that, and** it may also be interpreted **in reference to the clause following it,** as all of these *halakhot* are mentioned in this section, and the exclusion implied by the words “it shall be” applies to all of them.


###### Rosh Hashanah 9b:10
[Rosh Hashanah 9b:10](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:10)

וְהָכְתִיב: ״יוֹבֵל״! הַהוּא, דַּאֲפִילּוּ בְּחוּצָה לָאָרֶץ. וְהָכְתִיב: ״בָּאָרֶץ״! הָהוּא, בִּזְמַן שֶׁנּוֹהֵג דְּרוֹר בָּאָרֶץ — נוֹהֵג בְּחוּצָה לָאָרֶץ, בִּזְמַן שֶׁאֵינוֹ נוֹהֵג בָּאָרֶץ — אֵינוֹ נוֹהֵג בְּחוּצָה לָאָרֶץ.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t it written “Jubilee** Year,” which is a term of inclusion that should counter the exclusionary function of the words: “It shall be”? The Gemara answers: **That** term “Jubilee Year” comes to teach that the mitzva of the Jubilee applies **even outside of Eretz** Yisrael. The Gemara challenges: **But isn’t it written: “Throughout the land,”** implying that it applies only in Eretz Yisrael? The Gemara answers: **That** term, “throughout the land,” comes to teach that **when liberation applies in Eretz** Yisrael, **it applies outside of Eretz** Yisrael as well, and **when** liberation **does not apply in Eretz** Yisrael, **it does not apply outside of Eretz** Yisrael either.


###### Rosh Hashanah 9b:11
[Rosh Hashanah 9b:11](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:11)

וְלִנְטִיעָה. מְנָלַן? דִּכְתִיב: ״שָׁלֹשׁ שָׁנִים עֲרֵלִים״, וּכְתִיב: ״וּבַשָּׁנָה הָרְבִיעִית״, וְיָלֵיף ״שָׁנָה״ ״שָׁנָה״ מִתִּשְׁרִי, דִּכְתִיב: ״מֵרֵאשִׁית הַשָּׁנָה״:

**William Davidson Edition - English:**
§ The mishna teaches: **And** the first of Tishrei is the New Year **for planting.** It determines the years of *orla*, the three-year period from when a tree has been planted during which time its fruit is forbidden. The Gemara asks: **From where do we** derive this? **As it is written: “Three years** shall it be **prohibited [*arelim*]** to you; it shall not be eaten” (Leviticus 19:23), **and it is written** in the following verse: **“And in the fourth year** all its fruit will be sacred for giving praise to the Lord” (Leviticus 19:24). **And** it is **derived** by way of a verbal analogy between one instance of the word **“year”** and another instance of the word **“year”** that for this purpose the year begins **from Tishrei, as it is written** with regard to Tishrei: **“From the beginning of the year”** (Deuteronomy 11:12).


###### Rosh Hashanah 9b:12
[Rosh Hashanah 9b:12](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:12)

וְלִיגְמַר ״שָׁנָה״ ״שָׁנָה״ מִנִּיסָן, דִּכְתִיב: ״רִאשׁוֹן הוּא לָכֶם לְחׇדְשֵׁי הַשָּׁנָה״?! דָּנִין שָׁנָה שֶׁאֵין עִמָּהּ חֳדָשִׁים מִשָּׁנָה שֶׁאֵין עִמָּהּ חֳדָשִׁים, וְאֵין דָּנִין שָׁנָה שֶׁאֵין עִמָּהּ חֳדָשִׁים מִשָּׁנָה שֶׁיֵּשׁ עִמָּהּ חֳדָשִׁים.

**William Davidson Edition - English:**
The Gemara asks: **But let us derive** by way of a verbal analogy between one instance of the word **“year”** and another instance of the word **“year”** that for this purpose the year begins **from Nisan, as it is written** with regard to Nisan: **“It shall be the first month of the year to you”** (Exodus 12:2). The Gemara answers: The Sages **derive** the meaning of the word **“year”** as it appears in the verse about the *orla*, where **months are not** mentioned **with it, from** the word **“year”** as it appears in the verse in Deuteronomy above, where **months are** also **not** mentioned **with it. And** they **do not derive** the meaning of the word **“year”** where **months are not** mentioned **with it from** the word **“year”** as it appears in the verse where **months are** mentioned **with it,** i.e., “It shall be the first month of the year for you.”


###### Rosh Hashanah 9b:13
[Rosh Hashanah 9b:13](https://torahapp.org/share/book/Rosh%20Hashanah/r/9b:13)

תָּנוּ רַבָּנַן: אֶחָד הַנּוֹטֵעַ אֶחָד הַמַּבְרִיךְ, וְאֶחָד הַמַּרְכִּיב עֶרֶב שְׁבִיעִית, שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה — עָלְתָה לוֹ שָׁנָה, וּמוּתָּר לְקַיְּימָן בַּשְּׁבִיעִית. פָּחוֹת מִשְּׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה — לֹא עָלְתָה לוֹ שָׁנָה, וְאָסוּר לְקַיְּימָן בַּשְּׁבִיעִית.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **If one plants** a tree, or **layers** a vine shoot into the ground so that it may take root, **or grafts** a branch onto a tree **on the eve of the Sabbatical Year thirty days before Rosh HaShana,** as soon as Rosh HaShana arrives, **a year is counted for him.** The thirty days count as a full year with regard to the prohibition of *orla*, **and it is permitted to preserve** the plant **during the Sabbatical Year,** as this is not considered new growth. However, if one performed these actions **less than thirty days before Rosh HaShana,** then when Rosh HaShana arrives, **a year is not counted for him** for *orla*, **and it is prohibited to preserve** the new growth **during the Sabbatical Year.**