פירוש על ברכות 4:26

Perhaps it means when the sun rises - the sun should shine on the 8th day and the man should make himself pure by bring his korban and then he can eat.

PERHAPS THE SETTING OF [THE SUN'S] LIGHT. The Gemara on 2a quotes a Baraisa that teaches us that the verse in Vayikra 22, 7, ובא השמש - after the sun has set, וטהר - the day shall pass completely, is teaching us that after the sun sets on the day of immersion, when the stars appear, one becomes tahor and may eat terumah even when the tamei person is required to offer a series of sacrifices on the next day. The word וטהר refers not to the person who becomes tahor, but rather to the sky that is entirely free of any rays of the sun.
The Gemara challenges this derivation. Why is the Tanna so certain that the words ובא השמש mean that the sun has set, perhaps ובא - means the “coming of the light” השמש - of the sun?
But what does “coming of its light” mean? Rashi explains that the Gemara’s question is that perhaps the verse is saying that one must wait until the sun rises the next morning and וטהר means that he must purify himself - the tamei must offer his series of sacrifices in the Bais Hamikdosh and he will first then be allowed to eat terumah.
Tosfos vigorously objects to Rashi’s understanding of the Gemara’s challenge to the Baraisa, as we will now see. Rashi explained that when the Gemara asks: Perhaps
1) the verse ובא השמש - means the “coming of light”, it means till [the sun’s] light will shine on the eighth day. And what does
2) the verse וטהר - and he will be purified mean? It is not a reference to the sky, but rather, the person will be purified. This means: That the person will become purified by offering his sacrifices.
In other words, the Gemara’s challenge is totally rejecting the concept of one becoming purified after sunset of the seventh day and is suggesting that perhaps the verse means that one becomes eligible to eat terumah only after offering the needed sacrifices on the eighth day.
Tosfos has three difficulties with Rashi’s explanation. The first: His explanation is bewildering. For if this is truly a challenge to the ruling that one becomes tahor at sunset of the seventh day, why is this challenge addressed to the Baraisa in our Gemara which explains the verse ובא השמש וטהר, [the Gemara] should challenge that Mishna cited in He’arel (Yevamos 74b), which says, when the sun sets in the west, [the former tamei] may eat terumah etc. How does the Tanna of that Mishna know that the verse is discussing the setting of the sun on the seventh day? Perhaps it is speaking of sunrise the next day? The Gemara should challenge the ruling of the Mishna, rather than the derivation of the Baraisa.
The second question: Tosfos analyzes the words used to describe sunrise. Furthermore, how could the verse possibly be speaking about sunrise? For if it is speaking about sunrise, the verse should have been written as follows: The sun will shine and he must purify himself, as in (Bamidbar 21, 11) “from where the sun shines”. We see that the word זריחה is used to describe sunrise. Or, to describe sunrise, the term “went out” should be used, as in (Bereishis 19, 23) - “The sun went out upon the earth”. Here we see that the verb יציאה-going out is used to describe sunrise. Since the verse uses the expression “the sun will come”, it is apparent that it means sunset. Why would ובא - and it will come be used as a description of sunrise? If יצא is used to describe the ascent of the sun from below the horizon, ובא should be used to describe the descent of the sun below the horizon.
A third question: The Gemara soon debates this issue in a slightly different format. First, the question about whether “coming of the sun” means sunset or sunrise (according to Rashi) is asked. The Gemara finds the answer in a Baraisa that speaks of the time of the recital of Shema as the time when the stars appear. This is fairly close to sunset, so “coming of the sun” must mean sunset. But according to Rashi’s explanation of the Gemara’s question, that the alternative to sunsetr is sunrise, the answer is quite evident from a Mishna. Why introduce a Baraisa to prove this point?
Furthermore, soon [the Gemara] will ask: if this expression “the sun will come”, means “coming of its light”, which according to Rashi means sunrise. [The Gemara] solves this query from a Baraisa which says that a reminder of the time that one may eat terumah after immersion is when the stars become visible etc. Since the Baraisa refers to this time as the stars coming out, obviously the “coming of the sun” must mean sunset. But why is it necessary to deduce this from a Baraisa? It should be resolved from the Mishna in (Negaim 14, 3) where the Mishna clearly says: when the sun sets in the west, he may eat terumah. The Mishna is saying quite clearly that the time one becomes permitted to eat terumah is when the sun sets after he has immersed in a mikveh. This must be the time alluded to in the verse ובא השמש וטהר as the “coming of the sun”. If so, why does the Gemara need to solve its question from a Baraisa?
Tosfos offers an entirely different approach to the Gemara’s challenge: Perhaps the verse is speaking of the “coming of [the sun’s] light”? Tosfos holds that sunset consists of two events:
A) The sphere of the sun passing over the horizon, when it is still quite light. This is called ביאת אורו, the great source of light, the sphere of the sun, has gone below the western horizon and cannot be seen. At this time there is of course ample light still reaching us.
B) Approximately an hour later the sun is so far below the horizon that no light at all reaches us from the sun. This is called ביאת שמשו, the sun is giving us no light whatsoever.¹The description of the setting of the sphere of the sun with its great light as ביאת אורו and the absence of any light from the sun as ביאת שמשו seems a bit strange. See תוספות הרא"ש who cites the ערוך as explaining the Gemara’s question as Tosfos does, but reverses the meanings of ביאת שמשו and ביאת אורו.
It is this second sunset, which will soon be followed by the appearance of the stars that is the legal end of the calendar day.
To make this understandable, on the day of the vernal or autumnal equinox, March 21st or September 21st, the sun sets at six p.m. That is the first sunset A) ביאת אורו - the sphere of the sun has slipped below the western horizon. It is still quite light. The sky grows increasingly darker because the sphere of the sun continues to move further and further below the horizon. At about seven p.m. there is no longer any light reaching us from the sun. That is the second sunset B) ביאת שמשו, when no rays of the sun are reaching the sky.
The Baraisa clearly says that it is ביאת שמשו, sunset B) that must pass before the tamei can eat terumah. Thus, the translation of ובא השמש is sunset B). The query of the Gemara according to Tosfos is: Perhaps the Torah is speaking of sunset A), when the sphere of the sun passes over the horizon?
For the sake of clarity, I will divide the verse in both the Gemara’s conclusion and in the challenge. We can answer: That this is the explanation of the Gemara’s challenge. How do we know that
1) the verse ובא השמש - “and the sun will set and (X) become pure” is speaking about sunset B) when the sun is absolutely below the horizon and no light rays reach us, and
2) what is meant by וטהר - “it, the sky, becomes pure” - the entire day has passed, because there is absolutely no light reaching us from the sun?
Perhaps,
1) the words ובא השמש -the sun will come, mean the coming of its light (sunset A) which is at the beginning of sunset and that is when it first enters into the sky below the horizon, and there is still time in the day to travel five mil²See Pesachim 94a, where there is a dispute about the distance that one can travel between sunset A) and the appearance of the stars. There are those who say that the distance on can travel is five mil (each mil is between three and four thousand feet). Others hold that the distance is four mil. Tosfos here cited the first opinion mentioned in the Gemara. However, as far as halacha is concerned, we rule that the distance is four mil, which is seventy two minutes. Keep in mind that there are myriad opinions about sunset and the appearance of the stars. I have explained this Tosfos according to the opinion of Rabbeinu Tam, who is the Rishon of record in this issue of two sunsets. See תוספות הרא"ש who attributes this position to Rabbeinu Tam’s elder brother the רשב"ם. till the stars appear.
2) And what is meant by the word וטהר and he will become pure? The person will be purified from his tumah and he need not wait till the stars appear.
According to this explanation the idea that one is first permitted to eat terumah after offering sacrifices on the eighth day was never considered. The Gemara is wondering only why it is assumed that sunset B) that allows one to eat terumah and not sunset A). Now, there is no difficulty at all with the Mishna cited in He’arel, because the Gemara could say that when the Mishna there uses the term “the sun set in the west”, it means the setting of the sphere with its great light. We have absolutely no proof that the Mishna is speaking about the appearance of the stars as opposed to the sphere of the sun setting below the horizon. The term ‘the sun set in the west’ can apply equally to both sunset A) and sunset B).
In regard to the third difficulty, that the Gemara should have solved its question of whether the verse ובא השמש is referring to the setting of the sphere or to the setting of all light of the sun, it also cannot not be resolved from the Mishna in Negaim 14, 3, that [the verse] ובא השמש is speaking of (sunset B) and the appearance of the stars. The term used by the Mishna “the sun set in the west” can easily be interpreted as sunset A). There is no proof at all that one is required to wait until the stars appear.
It is for this reason that it was necessary here to cite the Baraisa that identifies the end of the day as when the stars appear. It is only from that Baraisa that we know that the Rabanan interpreted the verse ובא השמש as speaking about sunset B) and not sunset A).

If so - that the possuk of "He will come pure" is a command, the possuk should say "Veyitoher", why does it say "Vetoher"?

IF SO, [THAT THE VERSE IS REFERRING TO THE PURIFICATION OF THE TAMEI], THE VERSE SHOULD HAVE SAID ויטהר. In the previous Tosfos we learned that the according to Rashi the choice of meanings of וטהר is whether it is passive and referring to the passing of the day, or whether it is active and describing the tamei bringing his sacrifices to the Bais Hamikdosh. If it is the latter, then the word ויטהר is more accurate.
However, according to Tosfos explanation, either of the choices are passive. The question is whether it is וטהר יומא- a description of what happens to the sky after the light disappears from the sky and the stars appear, or וטהר גברא - it is describing what automatically happens to the person who was tamei when the sphere of the sun sets below the horizon. In either case a passive verb could be used. Even though there are many places in the Torah where the word וטהר is written describing what happens to the person - that he becomes tahor. Why is the Gemara insisting that the verse should have used the verb ויטהר?
There, where וטהר is used to describe what happens to the tamei person, there is no room for error. The word cannot be understood in any other way. However, here in the verse ובא השמש וטהר, where there is room for error, [the Torah] should have written ויטהר, which is definitely describing what happens to the tamei person.

F. Gemara: "From when do we begin to say the Shema in the evening? From the time that the day is sanctified on Erev Shabbat, these are the word of Rebbi Eliezer." See Rashi (DH M'sha'ah): We have by Bein Hashmashot (the time between sunset and the emergence of three medium sized stars, often translated as twilight, and literally means "between the watches") a doubt [whether it is] the day or [whether it is] the night, and since it is a doubt, the sanctification of the day is from a doubt." And this needs clarification, that Rashi reasons that the mitzvah of Kriyat Shema depends on Tzeiz HaKochavim (emergence of three medium starts which determines it is halachically night), and his opinion requires further exploration. How does Rebbi Eliezer reason that one has completed the Kriyat Shema of the evening, from [the time period of] sanctifying the day which is [in the period of] Bein Hashmashot which is in doubt [whether it is] night [or not]. And it appears that concerning many various laws, that after the sun sets, the status of 'night' is generated, and this can be found by blood that becomes invalid during the sunset, [so too] regarding Kriyat Shema is considered like night, that if there was a doubt of [whether or not it was] night, one would not be able to fulfill the mitzvah of Kriyat Shema [since] it is a doubt on a Torah level. In previous discussions, it was explained that by the setting of the sun, the timeframe of night begins [regarding] on a certain level like the opinion of the Gra, and it appears that Rebbi Eliezer reasons that the obligation of Kriyat Shema depends on the time[frame] of the night and not on the innate aspect of night [itself].

I.e. the disappearance of the sun below the horizon, but not the appearance of the stars. So Tosafot ; Rashi, less probably, refers Lev, xxii. 7 to the dawn of the eighth day.

I.e. "then he shall be clean," whereas wetaher means "it (or he) is clean."

The Palestinian Schools, from the geographical standpoint of Babylon.

When the priests may partake of the Terumah.

On account of his poverty, he cannot afford artificial light ; therefore he takes his evening meal while there is yet sufiScient light. See fol. 3 a (p. 7) for a reference to sleeping in a dark room ; and on fol. 5 b (p. 24) it is mentioned that R. Eleazar, who was very poor, was lying in a dark room. According to Lane, p. 145, Orientals have their supper "shortly after sunset." In J. T. it is mentioned that the inhabitants of villages leave the fields before nightfall for fear of wild beasts.

The terminus ad quern does not agree with any of the views stated in the Mishnah.

The meal would be earlier on the Sabbath-eve, everything having been prepared before the advent of the Sabbath.

See p. 1 n. 2.

Viz. that the day ends with the appearance of the stars.

M. reads : but on account of the building of the Temple they started early and worked late.

"Come and hear" introduces a quotation or illustration, often with the object of refuting an argument. Its use in the present instance is as follows : According to Neh. iv. 15, the day-shift of workers laboured from "the rising of the morning" (i.e. dawn) until "the stars appeared." These two points of time may be regarded as defining the beginning and end of a day. But should it be objected that no such inference can be drawn, inasmuch as the workmen in their enthusiasm may have exceeded the normal hours of the day, the objection is met by v. 16, where it is explicitly stated "and may labour in the day." The conclusion, therefore, is that a normal day is intended in 5:15.

I.e. the poor man (mentioned in the first Baraita) who has his evening meal early through lack of artificial light, and people generally (mentioned in the second) on the Sabbath-eve who have their supper early.

The reasoning may be simplified by calling the meal-time of the poor man A, that of people on the Sabbath-eve B, and that of the priest for partaking of the Terumah C. In this paragraph A is assumed to equal B. If, then, A is said to equal C, then B = C. But R. Meir, who adopts B, is contrasted with the Sages who adopt C, so these cannot be identical.

And it is agreed by all that the evening Shema' must not be read in the daytime. This question is dealt with below.

R. Hannina adopts A and R. Joshua adopts C. According to the hypothesis A = C; but that cannot be, since these two Rabbis hold divergent views.

The time-standards of the poor man and the priest.

M. inserts: Rab Nahman b. Isaac said.

There is not sufficient data in the Gemara to account for this conclusion. Tosafot note the difficulty.

In Shab. 34 b R. Judah defines "twilight" thus: From the time the sun sets and so long as the sky in the East is coloured red. When the lower horizon is pale but not the upper horizon, it is still twilight; but when the upper horizon is pale like the lower, it is night. Cf. Lane, p. 74 n. 2.

Should, therefore, the priest bathe about the time of twilight (according to B. Jose's view), although it is still day, it is legitimate to read the Shema' then, since it is practically night.

[THE BARAISA SAYS THAT THE TIME FOR RECITAL OF SHEMA IS] FROM THE TIME THAT A POOR MAN ENTERS [HIS HOME] TO EAT HIS BREAD WITH SALT, [UNTIL THE TIME THAT HE STANDS UP TO TAKE LEAVE FROM HIS MEAL]. If we take this literally, the time to recite Shema is a very small window. Let us assume that the poor man arrives home at six p.m. and his meal lasts till six thirty p.m. He must recite Shema and pray within this period. This is bewildering! When will the poor man himself pray? For you are saying that only the time of his meal between six and six thirty p.m. is the time for recital of Shema, and as soon as the time for recital of Shema at his mealtime arrives it is forbidden to begin a meal until he first prays, as we learn in a Baraisa later (4b): One recites Shema and prays first and then eats his bread and recites a blessing for the meal he has eaten. Whoever transgresses the words of the Sages and eats before praying is liable for the death penalty. If he cannot eat his meager meal first, when will he pray?¹Perhaps he should postpone his meal somewhat? For example, if the time that he comes home to eat is six p.m., he should first pray and recite Shema and then eat. מהרש"א explains that Tosfos does not consider this a possibility. The reason that he comes home to eat so early is because he does not have sufficient artificial light as Rashi explains. If so, his meal cannot be put off, because he will not have sufficient artificial light to eat his meal.
We can answer: The time for prayer is before the time of his meal. But isn’t his mealtime the time for recital of Shema? The time mentioned in the Baraisa - “when the poor man enters to eat his meal” is imprecise, rather, [the Gemara] means slightly before his mealtime. So that while his meal is being prepared, he can recite Shema and pray the eighteen Berachos.²See תוספות הרא"ש who explains that the word נכנס לאכל implies that that the time is not exactly when he begins his meal, rather when he comes home and the meal is prepared. During the preparation, he recites Shema and prays. He arrives home at five forty five, his meal is prepared till six. During that time he recites Shema and prays.

IF IT SHOULD ENTER UPON YOUR MIND THAT [THE TIME OF A] POOR MAN [WHO ENTERS TO EAT HIS BREAD WITH SALT] IS EARLIER [THAN THE APPEARANCE OF THE STARS], R’ CHANINA [WHO SAYS THAT THE TIME FOR RECITING SHEMA IS WHEN THE POOR MAN ENTERS TO EAT HIS MEA]L IS THE SAME AS R’ ELIEZER [WHO SAYS THAT THE TIME IS WHEN THE DAY IS SANCTIFIED AND WE MUST COMMENCE THE OBSERVANCE OF SHABBOS, WHICH IS AT TWILIGHT]. The Gemara concludes that we cannot say the time of R’ Chanina is before R’ Yehoshua, because that would then be the same as R’ Eliezer. Therefore the time of R’ Chanina, which is when the poor man enters to eat his meal must be later than the appearance of the stars.
We know that it is Tosfos’ opinion that twilight begins approximately thirteen and a half minutes before the stars appear. If R’ Yehoshua is saying that the time for Shema is seven p.m., R’ Eliezer is saying that it is six forty seven p.m. Why must it be that R’ Chanina is also saying that the time for Shema is six forty seven p.m.? Isn’t it possible that R’ Chanina is saying that it is earlier or later than six forty seven p.m.? Tosfos will explain why R’ Chanina would be saying the same as R’ Eliezer. It cannot be said that the time of a poor man entering for his meal is earlier than when the day is sanctified at sunset B) when we perforce must begin the observance of Shabbos because there is a legitimate doubt that it may already be Shabbos, and R’ Chanina is saying that the time for reciting Shema is before six forty seven p.m., or that the day is sanctified before the time that a poor man enters for his meal, and R’ Chanina is saying that the time for reciting Shema is between six forty seven p.m. and seven p.m., because it is not logical that there should be so much disagreement about the time of going to sleep,¹At face value Tosfos’ answer is very difficult to understand. If Tosfos has a problem with the amount of opinions about the time one lies down to sleep, what difference is there if R’ Chanina is speaking about a time before the stars appear or after the stars appear? In either case he is adding a new opinion about when the time one lies down to sleep is. See מהרש"א who says that Tosfos’ problem is with more opinions about a time when one lies down before nightfall. That there may be more opinions about the זמן שכיבה after nightfall is not an issue. See תוס' הרא"ש who offers a similar approach by רב האי גאון The simple understanding might be that the זמן שכיבה per se is unrelated to nightfall. Those who do relate it to nightfall must understand that ובשכבך means the period of time when one goes to sleep, which is at night, therefore the beginning of night is the זמן שכיבה This is either when the stars appear as R’ Yehoshua holds or when sunset B) occurs as R’ Eliezer holds. These are both astronomic events that relate to the beginning of night. There is no other astronomic event that qualifies. Thus Tosfos’ finds it difficult to say that R’ Chanina holds of some other time than R’ Eliezer. The other opinions are based on when people actually do go to sleep. Tosfos concedes that there may be many different opinions about the actual time that people lie down to sleep, since this is not dependent on any astronomical event, but rather on what the norm is. and that there should so many different opinions about the times that would qualify as the time [that one lies down to sleep].

SAYS R’ YEHUDAH TO [R’ MEIR, HOW CAN YOU SAY THAT THE TIME FOR RECITING SHEMA IS WHEN THE KOHANIM IMMERSE THEMSELVES], BUT THE KOHANIM IMMERSE THEMSELVES WHEN IT IS STILL DAYTIME? R’ Meir’s challenge to R’ Yehudah indicates that it is inconceivable that the time for reciting the evening Shema is when it is still daytime. Tosfos’ finds this statement by R’ Yehudah extremely perplexing. This is bewildering! [R’ Yehudah] should ask the very same question to himself? For the half minchah¹See Artscroll 26b notes 28 and 29, for a definition of half minchah. According to R’ Yehudah when the half minchah passes one can no longer say the minchah prayers and may recite maariv prayers. At that time he will recite the evening Shema. On a day when the stars appear at six p.m. the half minchah will be at four forty five p.m. when the sun is still shining. is still during the day and [R’ Yehudah] says (below 27a) that immediately after the half minchah passes is the time for evening prayers and we recite Shema while the sun is still brightly shining. According to Tosfos, if the stars appear at six p.m. the half minchah is approximately at four forty five p.m. The last time for immersion would be at approximately five forty five p.m. R’ Yehudah’s recital time is almost an hour earlier than R’ Meir’s. Why does he have a difficulty with R’ Meir’s opinion that the time for reciting Shema is before sunset B)? His own opinion is that the time for reciting Shema is even earlier.
There must be a fundamental difference between R’ Meir and R’ Yehudah about the time for reciting Shema. We can answer: That according to [R’ Yehudah] there is no difficulty with reciting while it is still daytime, because he does not expound the words ובשכבך ובקומך-when you lie down to sleep and when you arise²How does R’ Yehudah explain the words ובשכבך ובקומך? Some suggest that R’ Yehudah follows his teacher R’ Tarfon who holds like Bais Shamai that ובשכבך ובקומך refers to the position that one must be in when reciting the Shema. During the evening Shema one must recline and during the morning Shema one must stand. as defining the time to recite Shema. The Mitzvah is dependent on day or night and the half minchah is the beginning of night insofar as the order of prayers is concerned. However, it is definitely not the time for lying down to sleep.
However, according to those Rabanan who do expound the verse ובשכבך ובקומך as the source for the time to recite Shema, there is a difficulty, because the time of immersion is definitely not the time when people lie down to sleep.