Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

September 18, 2020 | 讻状讟 讘讗诇讜诇 转砖状驻

Masechet Eruvin is sponsored by Adina and Eric Hagege in honor of our parents, Rabbi Dov and Elayne Greenstone and Roger and Ketty Hagege who raised children, grandchildren and great grandchildren committed to Torah learning.

  • This month鈥檚 learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.聽May his memory be blessed.

Eruvin 40

This is FRIDAY’S DAF, for Thursday’s daf, please click here!

Today’s daf is sponsored by Judith Munk and family in memory of our dear beloved mother, grandmother and great grandmother- Rivka Ruth bat Yissachar Dov z”l, (Ruth Schonfeld) on her 10th yahrzeit. She was an Eshet Chayil, one who 讚讘拽讛 讘诪爪讜讜转 and bore the tragedies of her past without complaint .讬讛讬 讝讻专讛 讘专讜讱

A different version of the story of Rav Sheshet and Rav Nachman in the Exilarch’s house is told by Rav Ashi – the issue regards an animal brought from outside the techum and not two days of Yom Tov. The gemara discusses halachic issues regarding melacha done by a non-Jew for a Jew on Shabbat or chag. Can the Jew benefit? If so, when? Does it depend if it were done specifically for you or for a different Jew? What if it was done for non-Jews? Does one need to mention Rosh Chodesh in the Rosh Hashana davening? Does one say the shehechiyanu blessing on Rosh Hashana and Yom Kippur?

讗诇讗 诪讞讜抓 诇转讞讜诐 讗转讗 诪讗谉 讚讗讻诇 住讘专 讛讘讗 讘砖讘讬诇 讬砖专讗诇 讝讛 诪讜转专 诇讬砖专讗诇 讗讞专

rather, it had already been caught beforehand, but it came to the Exilarch鈥檚 house on the Festival from outside the Shabbat limit and was slaughtered on that day. The one who ate from it, namely, Rav Na岣an and Rav 岣sda, holds: Something that comes from outside the Shabbat limit for one Jew is permitted to another Jew. Since the deer was brought for the Exilarch, the Sages at his table were permitted to eat from it, and we do not prohibit them to derive benefit from something that a gentile did for another Jew.

讜诪讗谉 讚诇讗 讗讻诇 住讘专 讻诇 讚讗转讬 诇讘讬 专讬砖 讙诇讜转讗 讗讚注转讗 讚讻讜诇讛讜 专讘谞谉 讗转讬

And the one who did not eat from it, Rav Sheshet, holds: Anything that comes to the house of the Exilarch comes with all the Sages in mind, as it is known that the Exilarch invites them to dine with him on Festivals. Therefore, just as it was prohibited to the Exilarch himself, as it was brought from outside the Shabbat limit, so too, it was prohibited to all his guests.

讜讛讗 讗砖讻讞讬讛 专讘 砖砖转 诇专讘讛 讘专 砖诪讜讗诇 讜讗诪专 诇讬讛 诇讗 讛讬讜 讚讘专讬诐 诪注讜诇诐

The Gemara asks: Didn鈥檛 Rav Sheshet meet Rabba bar Shmuel and say to him what he said, indicating that the issue is related to the question of whether the two days are considered distinct sanctities? The Gemara answers: According to Ameimar鈥檚 version of the story, that encounter never happened.

讛讛讜讗 诇讬驻转讗 讚讗转讬 诇诪讞讜讝讗 谞驻拽 专讘讗 讞讝讬讗 讚讻诪讬砖讗 砖专讗 专讘讗 诇诪讬讝讘谉 诪讬谞讬讛 讗诪专 讛讗 讜讚讗讬 诪讗讬转诪讜诇 谞注拽专讛

The Gemara relates that a delivery of turnip was once brought to the town of Me岣za by gentile merchants from outside the Shabbat limit on a Festival in the Diaspora. Rava went out to the market and saw that the turnips were withered, and therefore he permitted people to buy them immediately without having to wait the amount of time needed to bring similar items from outside the limit after the Festival. He said: These turnips were certainly uprooted from the ground yesterday, and no prohibited labor was performed with them today.

诪讗讬 讗诪专转 诪讞讜抓 诇转讞讜诐 讗转讬讗 讛讘讗 讘砖讘讬诇 讬砖专讗诇 讝讛 诪讜转专 诇讗讻讜诇 诇讬砖专讗诇 讗讞专 讜讻诇 砖讻谉 讛讗讬 讚讗讚注转讗 讚讙讜讬诐 讗转讗

What might you say; that they came from outside the Shabbat limit and should therefore be prohibited? The accepted principle is: Something that comes for one Jew is permitted to be eaten by another Jew, and all the more so with regard to this delivery of turnip, which came with gentiles in mind, i.e., for their sake rather than for the sake of Jews. Therefore, if they are purchased by Jews, no prohibition is violated.

讻讬讜谉 讚讞讝讗 讚拽讗 诪驻砖讬 讜诪讬讬转讬 诇讛讜 讗住专 诇讛讜:

The Gemara adds: Once Rava saw that the gentile merchants started to bring increased quantities of turnips on Festival days for the sake of their Jewish customers, he prohibited the inhabitants of Me岣za to buy them, for it was evident that they were now being brought for Jews.

讛谞讛讜 讘谞讬 讙谞谞讗 讚讙讝讜 诇讛讜 讗住讗 讘讬讜诐 讟讜讘 砖谞讬 诇讗讜专转讗 砖专讗 诇讛讜 专讘讬谞讗 诇讗讜专讜讞讬 讘讬讛 诇讗诇转专 讗诪专 诇讬讛 专讘讗 讘专 转讞诇讬驻讗 诇专讘讬谞讗 诇讬住专 诇讛讜 诪专 诪驻谞讬 砖讗讬谞谉 讘谞讬 转讜专讛

The Gemara relates that certain canopy makers, who would braid myrtle branches into their canopies, once cut myrtles on the second day of a Festival, and in the evening Ravina permitted people to smell them immediately at the conclusion of the Festival. Rava bar Ta岣lifa said to Ravina: The Master should prohibit them to do this, as they are not knowledgeable in Torah, and therefore we should be stringent with them lest they come to treat the sanctity of the second Festival day lightly.

诪转拽讬祝 诇讛 专讘 砖诪注讬讛 讟注诪讗 讚讗讬谞谉 讘谞讬 转讜专讛 讛讗 讘谞讬 转讜专讛 砖专讬 讜讛讗 讘注讬谞谉 讘讻讚讬 砖讬注砖讜 讗讝诇讜 砖讬讬诇讜讛 诇专讘讗 讗诪专 诇讛讜 讘注讬谞谉 讘讻讚讬 砖讬注砖讜:

Rav Shemaya strongly objects to this: The reason given here is that they are not knowledgeable in Torah; but if they were knowledgeable in Torah, would it be permitted? Don鈥檛 we require them to wait the time needed for the myrtle鈥檚 preparation, i.e., the time it takes to cut them? They went and asked Rava. He said to them: We require them to wait the time needed for the myrtle鈥檚 preparation.

专讘讬 讚讜住讗 讗讜诪专 讛注讜讘专 诇驻谞讬 讛转讬讘讛 讻讜壮:

The mishna cited Rabbi Dosa鈥檚 version of the Rosh HaShana prayer: Rabbi Dosa says: He who passes before the ark and leads the congregation in prayer on the first day of the festival of Rosh HaShana says: Strengthen us, O Lord our God, on this day of the New Moon, whether it is today or tomorrow.

讗诪专 专讘讛 讻讬 讛讜讬谞谉 讘讬 专讘 讛讜谞讗 讗讬讘注讬讗 诇谉 诪讛讜 诇讛讝讻讬专 砖诇 专讗砖 讞讚砖 讘专讗砖 讛砖谞讛 讻讬讜谉 讚讞诇讜拽讬谉 讘诪讜住驻讬谉 讗诪专讬谞谉 讗讜 讚讬诇诪讗 讝讻专讜谉 讗讞讚 注讜诇讛 诇讻讗谉 讜诇讻讗谉

Rabba said: When we were in the house of study of Rav Huna, we raised the following dilemma: What is the halakha with regard to whether it is proper to mention the New Moon during prayer on Rosh HaShana? The Gemara explains the two sides of the dilemma: Do we say that since they have separate additional offerings, as one additional offering is brought for the New Moon and another for Rosh HaShana, we mention them separately in prayer as well? Or perhaps one remembrance counts for both this and that? The Torah is referring to both Rosh HaShana and the New Moon as times of remembrance, and therefore perhaps simply mentioning that it is a Day of Remembrance should suffice.

讗诪专 诇谉 转谞讬转讜讛 专讘讬 讚讜住讗 讗讜诪专 讛注讜讘专 诇驻谞讬 讛转讬讘讛 讻讜壮 诪讗讬 诇讗讜 诇讛讝讻讬专

Rav Huna said to us: You have already learned the answer to this question in the mishna, which states that Rabbi Dosa says: He who passes before the ark and leads the congregation in prayer on the first day and on the second day of Rosh HaShana mentions the New Moon in a conditional manner: On this day of the New Moon, whether it is today or tomorrow. But the Rabbis did not agree with him. What, is it not that the Rabbis disagree with Rabbi Dosa about the need to mention the New Moon during prayer on Rosh HaShana?

诇讗 诇讛转谞讜转

The Gemara refutes this proof: No, they disagree about whether to make a condition. The novelty in Rabbi Dosa鈥檚 teaching was not that mention must be made of the New Moon, but that a condition must be made due to the day鈥檚 uncertain status. The Rabbis disagree about that.

讛讻讬 谞诪讬 诪住转讘专讗 诪讚拽转谞讬 讘讘专讬讬转讗 讜讻谉 讛讬讛 专讘讬 讚讜住讗 注讜砖讛 讘专讗砖讬 讞讚砖讬诐 砖诇 讻诇 讛砖谞讛 讻讜诇讛 讜诇讗 讛讜讚讜 诇讜

The Gemara comments: So too, it is reasonable to say that the dispute between Rabbi Dosa and the Rabbis relates to the condition and not to the very mention of the New Moon. This can be ascertained from the fact that it was taught in a baraita: And so too, Rabbi Dosa would do this on all the New Moons for which two days are kept out of doubt the entire year; and the Rabbis did not agree with him.

讗讬 讗诪专转 讘砖诇诪讗 诇讛转谞讜转 诪砖讜诐 讛讻讬 诇讗 讛讜讚讜 诇讜 讗诇讗 讗讬 讗诪专转 诇讛讝讻讬专 讗诪讗讬 诇讗 讛讜讚讜 诇讜

Granted, if you say that the disagreement was about whether to make a condition, that is why they did not agree with him with regard to the New Moon throughout the year, as they did not accept the whole idea of a conditional prayer. But if you say the main point of contention was whether to mention the New Moon at all, why didn鈥檛 they agree with him that the New Moon should be mentioned during prayer the rest of the year?

讜讗诇讗 诪讗讬 诇讛转谞讜转 诇诪讛 诇讬 诇讗讬驻诇讜讙讬 讘转专转讬 爪专讬讻讗 讚讗讬 讗砖诪注讬谞谉 专讗砖 讛砖谞讛 讛讜讛 讗诪讬谞讗 讘讛讗 拽讗诪专讬 专讘谞谉 讚诇讗 诪砖讜诐 讚讗转讬 诇讝诇讝讜诇讬 讘讬讛 讗讘诇 讘专讗砖讬 讞讚砖讬诐 砖诇 讻诇 讛砖谞讛 讻讜诇讛 讗讬诪讗 诪讜讚讜 诇讬讛 诇专讘讬 讚讜住讗

The Gemara asks: Rather, what is the disagreement about, whether or not to make a condition? Why do I need them to disagree in two cases? The issue is the same on Rosh HaShana as on any other New Moon. The Gemara answers: It was necessary to teach both cases, as, if he had only taught us the halakha with regard to Rosh HaShana, I might have said that only in this case did the Rabbis say that one should not mention the New Moon in a conditional manner because people might come to demean the day and perform prohibited labor. But in the case of an ordinary New Moon throughout the year, I might say that perhaps they agree with Rabbi Dosa, since labor is not prohibited on the New Moon, and therefore there is no reason for concern lest people come to treat it lightly.

讜讗讬 讗转诪专 讘讛讗 讘讛讗 拽讗诪专 专讘讬 讚讜住讗 讗讘诇 讘讛讱 讗讬诪讗 诪讜讚讛 诇讛讜 诇专讘谞谉 爪专讬讻讗

And if the disagreement had only been stated in this case, in the case of an ordinary New Moon, one might say that only in this case did Rabbi Dosa say that a condition may be made. But in that other case of Rosh HaShana, I might say that he agrees with the Rabbis, due to concern lest people will come to treat the Festival lightly. It was therefore necessary to state the disagreement in both cases.

诪讬转讬讘讬 专讗砖 讛砖谞讛 砖讞诇 诇讛讬讜转 讘砖讘转 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪转驻诇诇 注砖专 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪转驻诇诇 转砖注 讜讗诐 讗讬转讗 讘讬转 砖诪讗讬 讗讞转 注砖专讛 诪讘注讬 诇讬讛

The Gemara raises an objection based on the Tosefta that states that in the case of Rosh HaShana that occurs on Shabbat, Beit Shammai say: One prays an Amida that contains ten blessings, including the nine blessings ordinarily recited on Rosh HaShana and an additional blessing in which Shabbat is mentioned. And Beit Hillel say: One prays an Amida that contains nine blessings, as Shabbat and the Festival are mentioned in the same blessing. And if there were an opinion that held that the New Moon must be separately mentioned in the Rosh HaShana prayer, then it should say that according to Beit Shammai, one must recite eleven blessings, i.e., nine for Rosh HaShana, one for Shabbat, and one for the New Moon.

讗诪专 专讘讬 讝讬专讗 砖讗谞讬 专讗砖 讞讚砖 诪转讜讱 砖讻讜诇诇 诇砖讞专讬转 讜注专讘讬转 讻讜诇诇 谞诪讬 讘诪讜住驻讬谉

Rabbi Zeira said: The New Moon is different, for while it must indeed be mentioned according to Beit Shammai, it does not require a separate blessing. Since the New Moon is included in the regular morning and evening prayers without a separate blessing, it is included in the additional prayer as well without a separate blessing.

讜诪讬 讗讬转 诇讛讜 诇讘讬转 砖诪讗讬 讻讜诇诇 讜讛转谞讬讗 专讗砖 讞讚砖 砖讞诇 诇讛讬讜转 讘砖讘转 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪转驻诇诇 砖诪谞讛 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪转驻诇诇 砖讘注 拽砖讬讗:

The Gemara asks: And do Beit Shammai accept the view that one should include the New Moon in the regular prayer? Wasn鈥檛 it taught in a baraita that with regard to a New Moon that occurs on Shabbat, Beit Shammai say: One must pray an Amida that includes eight blessings in the additional prayer, including a separate blessing for the New Moon; and Beit Hillel say: One must pray an Amida that includes seven blessings, as Shabbat and the New Moon are mentioned in the same blessing? Therefore, according to Beit Shammai, we do not include the New Moon and other days in the same blessing, and the fact that the New Moon does not have its own blessing on Rosh HaShana is because one mention of remembrance counts for both Rosh HaShana and New Moon. The Gemara comments: Indeed, this is difficult.

讜讻讜诇诇 注爪诪讜 转谞讗讬 讛讬讗 讚转谞讬讗 砖讘转 砖讞诇 诇讛讬讜转 讘专讗砖 讞讚砖 讗讜 讘讞讜诇讜 砖诇 诪讜注讚 注专讘讬转 砖讞专讬转 讜诪谞讞讛 诪转驻诇诇 讻讚专讻讜 砖讘注 讜讗讜诪专 诪注讬谉 讛诪讗讜专注 讘注讘讜讚讛 专讘讬 讗诇讬注讝专 讗讜诪专 讘讛讜讚讗讛 讜讗诐 诇讗 讗诪专 诪讞讝讬专讬谉 讗讜转讜

The Gemara comments: The issue of whether or not one should include the mention of the New Moon in the blessing pertaining to the sanctity of the day of Shabbat is itself the subject of a dispute between the tanna鈥檌m, as it was taught in a baraita with regard to a Shabbat that occurs on a New Moon or on one of the intermediate days of a Festival: For the evening, morning, and afternoon prayers, one prays in his usual manner and recites seven blessings, and says a passage pertaining to the event of the day, i.e. May there rise and come [ya鈥檃leh veyavo], during the blessing of Temple service. Rabbi Eliezer disagrees and says that this passage is said during the blessing of thanksgiving. And if he did not recite it, we require him to return to the beginning of the prayer and repeat it.

讜讘诪讜住驻讬谉 诪转讞讬诇 讘砖诇 砖讘转 讜诪住讬讬诐 讘砖诇 砖讘转 讜讗讜诪专 拽讚讜砖转 讛讬讜诐 讘讗诪爪注

And in the additional prayer, one begins the fourth blessing, the special blessing for the additional service, with Shabbat, and concludes it with Shabbat, and says a passage referring to the sanctity of the day of the New Moon or the Festival in the middle. Therefore, only in the additional prayer is the New Moon included in the blessing for the sanctity of the day.

专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讜专讘讬 讬砖诪注讗诇 讘谞讜 砖诇 专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讗讜诪专讬诐 讻诇 诪拽讜诐 砖讝拽讜拽 诇砖讘注 诪转讞讬诇 讘砖诇 砖讘转 讜诪住讬讬诐 讘砖诇 砖讘转 讜讗讜诪专 拽讚讜砖转 讛讬讜诐 讘讗诪爪注

On the other hand, Rabban Shimon ben Gamliel and Rabbi Yishmael, son of Rabbi Yo岣nan ben Beroka, say: Wherever one is obligated to recite seven blessings, including the evening, morning, and afternoon prayers, he begins the fourth blessing with Shabbat and concludes it with Shabbat, and he says a passage referring to the sanctity of the day of the New Moon or the Festival in the middle. In their opinion, the New Moon is included in the blessing of the sanctity of the day in all the prayers of the day.

诪讗讬 讛讜讛 注诇讛 讗诪专 专讘 讞住讚讗 讝讻专讜谉 讗讞讚 注讜诇讛 诇讜 诇讻讗谉 讜诇讻讗谉 讜讻谉 讗诪专 专讘讛 讝讻专讜谉 讗讞讚 注讜诇讛 诇讜 诇讻讗谉 讜诇讻讗谉:

Returning to the fundamental question of whether the New Moon must be mentioned separately on Rosh HaShana, the Gemara asks: What conclusion was reached about this issue? Rav 岣sda said: One mention of remembrance counts for both this and that. And so too, Rabba said: One mention of remembrance counts for both this and that.

讜讗诪专 专讘讛 讻讬 讛讜讬谞讗 讘讬 专讘 讛讜谞讗 讗讬讘注讬讗 诇谉 诪讛讜 诇讜诪专 讝诪谉 讘专讗砖 讛砖谞讛 讜讘讬讜诐 讛讻驻讜专讬诐 讻讬讜谉 讚诪讝诪谉 诇讝诪谉 讗转讬 讗诪专讬谞谉 讗讜 讚讬诇诪讗 讻讬讜谉 讚诇讗 讗讬拽专讜 专讙诇讬诐 诇讗 讗诪专讬谞谉 诇讗 讛讜讛 讘讬讚讬讛

Having discussed the Rosh HaShana prayers, the Gemara addresses related issues. Rabba said: When I was in the house of study of Rav Huna, we raised the following dilemma: What is the halakha with regard to saying the blessing for time, i.e., Who has given us life [shehe岣yanu], on Rosh HaShana and Yom Kippur? The two sides of the dilemma are as follows: Do we say that since these Festivals come at fixed times of the year, we recite the blessing: Who has given us life, just as we would for any other joyous event that occurs at fixed intervals? Or do we say, perhaps, that since these Festivals are not called pilgrim Festivals [regalim], we do not recite: Who has given us life, as the joy that they bring is insufficient? Rav Huna did not have an answer at hand.

讻讬 讗转讗讬 讘讬 专讘 讬讛讜讚讛 讗诪专 讗谞讗 讗拽专讗 讞讚转讗 谞诪讬 讗诪讬谞讗 讝诪谉 讗诪专讬 诇讬讛 专砖讜转 诇讗 拽讗 诪讬讘注讬讗 诇讬 讻讬 拽讗 诪讬讘注讬讗 诇讬 讞讜讘讛 诪讗讬 讗诪专 诇讬 专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讜讬讬讛讜 讗讬谉 讗讜诪专 讝诪谉 讗诇讗 讘砖诇砖 专讙诇讬诐

When I came to the house of study of Rav Yehuda, he said: I recite the blessing for time even on a new gourd, and I certainly recite the blessing on Rosh HaShana and Yom Kippur. I said to him: I have no dilemma about the fact that one has the option of reciting the blessing for time; the dilemma I have is about whether there is an obligation to recite the blessing. What is the halakha in this regard? Rav Yehuda said to me that it was Rav and Shmuel who both said: One recites the blessing for time only on the three pilgrim Festivals.

诪讬转讬讘讬 转谉 讞诇拽 诇砖讘注讛 讜讙诐 诇砖诪讜谞讛 专讘讬 讗诇讬注讝专 讗讜诪专 砖讘注讛 讗诇讜 砖讘注讛 讬诪讬 讘专讗砖讬转 砖诪讜谞讛 讗诇讜 砖诪讜谞讛 讬诪讬 诪讬诇讛 专讘讬 讬讛讜砖注 讗讜诪专 砖讘注讛 讗诇讜 砖讘注讛 讬诪讬 驻住讞 砖诪讜谞讛 讗诇讜 砖诪讜谞讛 讬诪讬 讛讞讙 讜讻砖讛讜讗 讗讜诪专 讜讙诐 诇专讘讜转 注爪专转 讜专讗砖 讛砖谞讛 讜讬讜诐 讛讻驻讜专讬诐

The Gemara raises an objection based upon the following baraita: The verse states: 鈥淕ive a portion to seven, and also to eight鈥 (Ecclesiastes 11:2). Rabbi Eliezer says: 鈥淪even,鈥 these are the seven days of Creation; 鈥渆ight,鈥 these are the eight days until circumcision. Rabbi Yehoshua says: 鈥淪even,鈥 these are the seven days of Passover; 鈥渆ight,鈥 these are the eight days of the festival of Sukkot. And when it says: 鈥淎nd also,鈥 like every other instance of the word 鈥渁lso鈥 in the Torah, this comes to include; what it includes is Shavuot, and Rosh HaShana, and Yom Kippur.

诪讗讬 诇讗讜 诇讝诪谉 诇讗 诇讘专讻讛

What, is this exposition not coming to teach us that on these days one is obligated to recite the blessing for time? The Gemara responds: No, it is referring to the blessing recited over the special sanctity of the day.

讛讻讬 谞诪讬 诪住转讘专讗 讚讗讬 住诇拽讗 讚注转讱 诇讝诪谉 讝诪谉 讻诇 砖讘注讛 诪讬 讗讬讻讗 讛讗 诇讗 拽砖讬讗 讚讗讬 诇讗 诪讘专讱 讛讗讬讚谞讗 诪讘专讱 诇诪讞专 讜诇讬讜诐 讗讜讞专讗

The Gemara comments: So too, it is reasonable to explain, as if it would enter your mind to say that it is referring to the blessing for time, is there a blessing for time that is recited all seven days of the Festival? It is recited only on the first day. The Gemara refutes this argument: This is not difficult, as it means that if he does not recite the blessing for time now, he recites the blessing tomorrow or the following day, as all seven days are part of the pilgrim Festival.

诪讻诇 诪拽讜诐 讘注讬谞谉 讻讜住 诇讬诪讗 诪住讬讬注 诇讬讛 诇专讘 谞讞诪谉 讚讗诪专 专讘 谞讞诪谉 讝诪谉 讗讜诪专讜 讗驻讬诇讜 讘砖讜拽 讛讗 诇讗 拽砖讬讗 讚讗讬拽诇注 诇讬讛 讻讜住

The Gemara asks: In any case, we require that this blessing be recited over a cup of wine, and most people do not have cups of wine for the intermediate days of a Festival. Let us say that this supports Rav Na岣an, as Rav Na岣an said: The blessing for time may be recited even in the market, without a cup of wine. The Gemara responds: This is not difficult, as the case is that he happened to have a cup; but without a cup of wine, the blessing may not be recited.

讛转讬谞讞 注爪专转 讜专讗砖 讛砖谞讛 讬讜诐 讛讻驻讜专讬诐 讛讬讻讬 注讘讬讚 讗讬 诪讘专讱 注诇讬讛 讜砖转讬 诇讬讛 讻讬讜谉 讚讗诪专 讝诪谉 拽讘诇讬讛 注诇讬讛 讜讗住专 诇讬讛

The Gemara asks: Granted, one can recite the blessing over a cup of wine on Shavuot and Rosh HaShana; but what does one do on Yom Kippur? If you say that he should recite the blessing over a cup of wine before the actual commencement of Yom Kippur and drink it, there is a difficulty: Since he recited the blessing for time, he accepted the sanctity of the day upon himself, and therefore caused the wine to be prohibited to himself by the laws of Yom Kippur.

讚讛讗诪专 诇讬讛 专讘 讬专诪讬讛 讘专 讗讘讗 诇专讘 诪讬 讘讚诇转 讜讗诪专 诇讬讛 讗讬谉 讘讚讬诇谞讗

As didn鈥檛 Rav Yirmeya bar Abba say the following to Rav, upon observing him recite kiddush before the actual commencement of Shabbat: Have you therefore accepted the obligation to abstain from labor from this point on? And he said to him: Yes, I have accepted the obligation to abstain from labor. This indicates that once one recites kiddush and accepts upon himself the sanctity of the day, all the laws of the day apply to him. Accordingly, if one recited the blessing for time for Yom Kippur, he may no longer eat or drink.

诇讘专讜讱 注诇讬讛 讜诇谞讞讬讛 讛诪讘专讱 爪专讬讱 砖讬讟注讜诐 诇讬转讘讬讛 诇讬谞讜拽讗 诇讬转 讛诇讻转讗 讻专讘 讗讞讗 讚讬诇诪讗 讗转讬 诇诪住专讱

And if you say that he should recite the blessing over a cup of wine and leave it and drink it only after the conclusion of Yom Kippur, this too is difficult, as the principle is that one who recites a blessing over a cup of wine must taste from it. If you say that he should give it to a child, who is not obligated to fast, this too is not feasible because the halakha is not in accordance with the opinion of Rav A岣, who made a similar suggestion with regard to a different matter, due to a concern that perhaps the child will come to be drawn after it. The child might come to drink wine on Yom Kippur even in future years after he comes of age, and we do not institute a practice that might turn into a stumbling block.

诪讗讬 讛讜讬 注诇讛 砖讚专讜讛 专讘谞谉 诇专讘 讬讬诪专 住讘讗 拽诪讬讛 讚专讘 讞住讚讗 讘诪注诇讬 讬讜诪讗 讚专讬砖 砖转讗 讗诪专讜 诇讬讛 讝讬诇 讞讝讬 讛讬讻讬 注讘讬讚 注讜讘讚讗 转讗 讗讬诪讗 诇谉 讻讬 讞讝讬讬讛 讗诪专 诇讬讛 讚诇讜讬讛 诇专讟讬讘讛 专驻住讗 诇讬讛 讘讚讜讻转讬讛 讗讬讬转讜 诇讬讛 讻住讗 讚讞诪专讗 拽讚讬砖 讜讗诪专 讝诪谉

The Gemara asks: What conclusion was reached about this matter? Must one recite the blessing: Who has given us life, on Rosh HaShana and Yom Kippur? The Sages sent Rav Yeimar the Elder before Rav 岣sda on the eve of Rosh HaShana. They said to him: Go, see how he acts in this regard and then come and tell us. When Rav 岣sda saw Rav Yeimar, he said to him in the words of a folk saying: One who picks up a moist log, which is not fit for firewood, must want to do something on the spot. In other words, you certainly have come to me with some purpose in mind, and not just for a visit. They brought him a cup of wine, and he recited kiddush and the blessing for time.

讜讛诇讻转讗 讗讜诪专 讝诪谉 讘专讗砖 讛砖谞讛 讜讬讜诐 讛讻驻讜专讬诐 讜讛诇讻转讗 讝诪谉 讗讜诪专讜 讗驻讬诇讜 讘砖讜拽:

The Gemara concludes: The halakha is that one recites the blessing for time on Rosh HaShana and on Yom Kippur, and the halakha is that one may recite the blessing for time even in the market, as it does not require a cup of wine.

讜讗诪专 专讘讛 讻讬 讛讜讬谞谉 讘讬 专讘 讛讜谞讗 讗讬讘注讬讗 诇谉 讘专 讘讬 专讘 讚讬转讬讘 讘转注谞讬转讗 讘诪注诇讬 砖讘转讗 诪讛讜 诇讗砖诇讜诪讬 诇讗 讛讜讛 讘讬讚讬讛 讗转讗讬 诇拽诪讬讛 讚专讘 讬讛讜讚讛 讜诇讗 讛讜讛 讘讬讚讬讛

Having discussed a question that was raised during Rabba鈥檚 student years, the Gemara now records another such question. And Rabba also said: When we were in the house of study of Rav Huna, we raised the following dilemma: A student in his master鈥檚 house who is fasting on Shabbat eve, what is the halakha with regard to whether he has to complete the fast until the end of the day? Do we perhaps say that he must stop fasting before Shabbat, so as not to enter Shabbat weary from his fast? Rav Huna did not have an answer at hand. I subsequently came before Rav Yehuda, and he too did not have an answer at hand.

讗诪专 专讘讗 谞讞讝讬讬讛 讗谞谉 讚转谞讬讗 转砖注讛 讘讗讘 砖讞诇 诇讛讬讜转 讘砖讘转

Rava said: Let us look ourselves for an answer from the sources. As it was taught in a baraita in the case of the Ninth of Av that occurs on Shabbat,

Masechet Eruvin is sponsored by Adina and Eric Hagege in honor of our parents, Rabbi Dov and Elayne Greenstone and Roger and Ketty Hagege who raised children, grandchildren and great grandchildren committed to Torah learning.

  • This month鈥檚 learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.聽May his memory be blessed.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Eruvin 38-44 – Daf Yomi: One Week at a Time

This week will discuss topics in Daf 38-44 including if one can make a separate Eruv for Shabbat and a...
talking talmud_square

Eruvin 40: Taking Time Seriously

On R. Dosa's statement that the person who davens on behalf of the congregation should pray conditionally, depending on the...

Eruvin 40

The William Davidson Talmud | Powered by Sefaria

Eruvin 40

讗诇讗 诪讞讜抓 诇转讞讜诐 讗转讗 诪讗谉 讚讗讻诇 住讘专 讛讘讗 讘砖讘讬诇 讬砖专讗诇 讝讛 诪讜转专 诇讬砖专讗诇 讗讞专

rather, it had already been caught beforehand, but it came to the Exilarch鈥檚 house on the Festival from outside the Shabbat limit and was slaughtered on that day. The one who ate from it, namely, Rav Na岣an and Rav 岣sda, holds: Something that comes from outside the Shabbat limit for one Jew is permitted to another Jew. Since the deer was brought for the Exilarch, the Sages at his table were permitted to eat from it, and we do not prohibit them to derive benefit from something that a gentile did for another Jew.

讜诪讗谉 讚诇讗 讗讻诇 住讘专 讻诇 讚讗转讬 诇讘讬 专讬砖 讙诇讜转讗 讗讚注转讗 讚讻讜诇讛讜 专讘谞谉 讗转讬

And the one who did not eat from it, Rav Sheshet, holds: Anything that comes to the house of the Exilarch comes with all the Sages in mind, as it is known that the Exilarch invites them to dine with him on Festivals. Therefore, just as it was prohibited to the Exilarch himself, as it was brought from outside the Shabbat limit, so too, it was prohibited to all his guests.

讜讛讗 讗砖讻讞讬讛 专讘 砖砖转 诇专讘讛 讘专 砖诪讜讗诇 讜讗诪专 诇讬讛 诇讗 讛讬讜 讚讘专讬诐 诪注讜诇诐

The Gemara asks: Didn鈥檛 Rav Sheshet meet Rabba bar Shmuel and say to him what he said, indicating that the issue is related to the question of whether the two days are considered distinct sanctities? The Gemara answers: According to Ameimar鈥檚 version of the story, that encounter never happened.

讛讛讜讗 诇讬驻转讗 讚讗转讬 诇诪讞讜讝讗 谞驻拽 专讘讗 讞讝讬讗 讚讻诪讬砖讗 砖专讗 专讘讗 诇诪讬讝讘谉 诪讬谞讬讛 讗诪专 讛讗 讜讚讗讬 诪讗讬转诪讜诇 谞注拽专讛

The Gemara relates that a delivery of turnip was once brought to the town of Me岣za by gentile merchants from outside the Shabbat limit on a Festival in the Diaspora. Rava went out to the market and saw that the turnips were withered, and therefore he permitted people to buy them immediately without having to wait the amount of time needed to bring similar items from outside the limit after the Festival. He said: These turnips were certainly uprooted from the ground yesterday, and no prohibited labor was performed with them today.

诪讗讬 讗诪专转 诪讞讜抓 诇转讞讜诐 讗转讬讗 讛讘讗 讘砖讘讬诇 讬砖专讗诇 讝讛 诪讜转专 诇讗讻讜诇 诇讬砖专讗诇 讗讞专 讜讻诇 砖讻谉 讛讗讬 讚讗讚注转讗 讚讙讜讬诐 讗转讗

What might you say; that they came from outside the Shabbat limit and should therefore be prohibited? The accepted principle is: Something that comes for one Jew is permitted to be eaten by another Jew, and all the more so with regard to this delivery of turnip, which came with gentiles in mind, i.e., for their sake rather than for the sake of Jews. Therefore, if they are purchased by Jews, no prohibition is violated.

讻讬讜谉 讚讞讝讗 讚拽讗 诪驻砖讬 讜诪讬讬转讬 诇讛讜 讗住专 诇讛讜:

The Gemara adds: Once Rava saw that the gentile merchants started to bring increased quantities of turnips on Festival days for the sake of their Jewish customers, he prohibited the inhabitants of Me岣za to buy them, for it was evident that they were now being brought for Jews.

讛谞讛讜 讘谞讬 讙谞谞讗 讚讙讝讜 诇讛讜 讗住讗 讘讬讜诐 讟讜讘 砖谞讬 诇讗讜专转讗 砖专讗 诇讛讜 专讘讬谞讗 诇讗讜专讜讞讬 讘讬讛 诇讗诇转专 讗诪专 诇讬讛 专讘讗 讘专 转讞诇讬驻讗 诇专讘讬谞讗 诇讬住专 诇讛讜 诪专 诪驻谞讬 砖讗讬谞谉 讘谞讬 转讜专讛

The Gemara relates that certain canopy makers, who would braid myrtle branches into their canopies, once cut myrtles on the second day of a Festival, and in the evening Ravina permitted people to smell them immediately at the conclusion of the Festival. Rava bar Ta岣lifa said to Ravina: The Master should prohibit them to do this, as they are not knowledgeable in Torah, and therefore we should be stringent with them lest they come to treat the sanctity of the second Festival day lightly.

诪转拽讬祝 诇讛 专讘 砖诪注讬讛 讟注诪讗 讚讗讬谞谉 讘谞讬 转讜专讛 讛讗 讘谞讬 转讜专讛 砖专讬 讜讛讗 讘注讬谞谉 讘讻讚讬 砖讬注砖讜 讗讝诇讜 砖讬讬诇讜讛 诇专讘讗 讗诪专 诇讛讜 讘注讬谞谉 讘讻讚讬 砖讬注砖讜:

Rav Shemaya strongly objects to this: The reason given here is that they are not knowledgeable in Torah; but if they were knowledgeable in Torah, would it be permitted? Don鈥檛 we require them to wait the time needed for the myrtle鈥檚 preparation, i.e., the time it takes to cut them? They went and asked Rava. He said to them: We require them to wait the time needed for the myrtle鈥檚 preparation.

专讘讬 讚讜住讗 讗讜诪专 讛注讜讘专 诇驻谞讬 讛转讬讘讛 讻讜壮:

The mishna cited Rabbi Dosa鈥檚 version of the Rosh HaShana prayer: Rabbi Dosa says: He who passes before the ark and leads the congregation in prayer on the first day of the festival of Rosh HaShana says: Strengthen us, O Lord our God, on this day of the New Moon, whether it is today or tomorrow.

讗诪专 专讘讛 讻讬 讛讜讬谞谉 讘讬 专讘 讛讜谞讗 讗讬讘注讬讗 诇谉 诪讛讜 诇讛讝讻讬专 砖诇 专讗砖 讞讚砖 讘专讗砖 讛砖谞讛 讻讬讜谉 讚讞诇讜拽讬谉 讘诪讜住驻讬谉 讗诪专讬谞谉 讗讜 讚讬诇诪讗 讝讻专讜谉 讗讞讚 注讜诇讛 诇讻讗谉 讜诇讻讗谉

Rabba said: When we were in the house of study of Rav Huna, we raised the following dilemma: What is the halakha with regard to whether it is proper to mention the New Moon during prayer on Rosh HaShana? The Gemara explains the two sides of the dilemma: Do we say that since they have separate additional offerings, as one additional offering is brought for the New Moon and another for Rosh HaShana, we mention them separately in prayer as well? Or perhaps one remembrance counts for both this and that? The Torah is referring to both Rosh HaShana and the New Moon as times of remembrance, and therefore perhaps simply mentioning that it is a Day of Remembrance should suffice.

讗诪专 诇谉 转谞讬转讜讛 专讘讬 讚讜住讗 讗讜诪专 讛注讜讘专 诇驻谞讬 讛转讬讘讛 讻讜壮 诪讗讬 诇讗讜 诇讛讝讻讬专

Rav Huna said to us: You have already learned the answer to this question in the mishna, which states that Rabbi Dosa says: He who passes before the ark and leads the congregation in prayer on the first day and on the second day of Rosh HaShana mentions the New Moon in a conditional manner: On this day of the New Moon, whether it is today or tomorrow. But the Rabbis did not agree with him. What, is it not that the Rabbis disagree with Rabbi Dosa about the need to mention the New Moon during prayer on Rosh HaShana?

诇讗 诇讛转谞讜转

The Gemara refutes this proof: No, they disagree about whether to make a condition. The novelty in Rabbi Dosa鈥檚 teaching was not that mention must be made of the New Moon, but that a condition must be made due to the day鈥檚 uncertain status. The Rabbis disagree about that.

讛讻讬 谞诪讬 诪住转讘专讗 诪讚拽转谞讬 讘讘专讬讬转讗 讜讻谉 讛讬讛 专讘讬 讚讜住讗 注讜砖讛 讘专讗砖讬 讞讚砖讬诐 砖诇 讻诇 讛砖谞讛 讻讜诇讛 讜诇讗 讛讜讚讜 诇讜

The Gemara comments: So too, it is reasonable to say that the dispute between Rabbi Dosa and the Rabbis relates to the condition and not to the very mention of the New Moon. This can be ascertained from the fact that it was taught in a baraita: And so too, Rabbi Dosa would do this on all the New Moons for which two days are kept out of doubt the entire year; and the Rabbis did not agree with him.

讗讬 讗诪专转 讘砖诇诪讗 诇讛转谞讜转 诪砖讜诐 讛讻讬 诇讗 讛讜讚讜 诇讜 讗诇讗 讗讬 讗诪专转 诇讛讝讻讬专 讗诪讗讬 诇讗 讛讜讚讜 诇讜

Granted, if you say that the disagreement was about whether to make a condition, that is why they did not agree with him with regard to the New Moon throughout the year, as they did not accept the whole idea of a conditional prayer. But if you say the main point of contention was whether to mention the New Moon at all, why didn鈥檛 they agree with him that the New Moon should be mentioned during prayer the rest of the year?

讜讗诇讗 诪讗讬 诇讛转谞讜转 诇诪讛 诇讬 诇讗讬驻诇讜讙讬 讘转专转讬 爪专讬讻讗 讚讗讬 讗砖诪注讬谞谉 专讗砖 讛砖谞讛 讛讜讛 讗诪讬谞讗 讘讛讗 拽讗诪专讬 专讘谞谉 讚诇讗 诪砖讜诐 讚讗转讬 诇讝诇讝讜诇讬 讘讬讛 讗讘诇 讘专讗砖讬 讞讚砖讬诐 砖诇 讻诇 讛砖谞讛 讻讜诇讛 讗讬诪讗 诪讜讚讜 诇讬讛 诇专讘讬 讚讜住讗

The Gemara asks: Rather, what is the disagreement about, whether or not to make a condition? Why do I need them to disagree in two cases? The issue is the same on Rosh HaShana as on any other New Moon. The Gemara answers: It was necessary to teach both cases, as, if he had only taught us the halakha with regard to Rosh HaShana, I might have said that only in this case did the Rabbis say that one should not mention the New Moon in a conditional manner because people might come to demean the day and perform prohibited labor. But in the case of an ordinary New Moon throughout the year, I might say that perhaps they agree with Rabbi Dosa, since labor is not prohibited on the New Moon, and therefore there is no reason for concern lest people come to treat it lightly.

讜讗讬 讗转诪专 讘讛讗 讘讛讗 拽讗诪专 专讘讬 讚讜住讗 讗讘诇 讘讛讱 讗讬诪讗 诪讜讚讛 诇讛讜 诇专讘谞谉 爪专讬讻讗

And if the disagreement had only been stated in this case, in the case of an ordinary New Moon, one might say that only in this case did Rabbi Dosa say that a condition may be made. But in that other case of Rosh HaShana, I might say that he agrees with the Rabbis, due to concern lest people will come to treat the Festival lightly. It was therefore necessary to state the disagreement in both cases.

诪讬转讬讘讬 专讗砖 讛砖谞讛 砖讞诇 诇讛讬讜转 讘砖讘转 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪转驻诇诇 注砖专 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪转驻诇诇 转砖注 讜讗诐 讗讬转讗 讘讬转 砖诪讗讬 讗讞转 注砖专讛 诪讘注讬 诇讬讛

The Gemara raises an objection based on the Tosefta that states that in the case of Rosh HaShana that occurs on Shabbat, Beit Shammai say: One prays an Amida that contains ten blessings, including the nine blessings ordinarily recited on Rosh HaShana and an additional blessing in which Shabbat is mentioned. And Beit Hillel say: One prays an Amida that contains nine blessings, as Shabbat and the Festival are mentioned in the same blessing. And if there were an opinion that held that the New Moon must be separately mentioned in the Rosh HaShana prayer, then it should say that according to Beit Shammai, one must recite eleven blessings, i.e., nine for Rosh HaShana, one for Shabbat, and one for the New Moon.

讗诪专 专讘讬 讝讬专讗 砖讗谞讬 专讗砖 讞讚砖 诪转讜讱 砖讻讜诇诇 诇砖讞专讬转 讜注专讘讬转 讻讜诇诇 谞诪讬 讘诪讜住驻讬谉

Rabbi Zeira said: The New Moon is different, for while it must indeed be mentioned according to Beit Shammai, it does not require a separate blessing. Since the New Moon is included in the regular morning and evening prayers without a separate blessing, it is included in the additional prayer as well without a separate blessing.

讜诪讬 讗讬转 诇讛讜 诇讘讬转 砖诪讗讬 讻讜诇诇 讜讛转谞讬讗 专讗砖 讞讚砖 砖讞诇 诇讛讬讜转 讘砖讘转 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪转驻诇诇 砖诪谞讛 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪转驻诇诇 砖讘注 拽砖讬讗:

The Gemara asks: And do Beit Shammai accept the view that one should include the New Moon in the regular prayer? Wasn鈥檛 it taught in a baraita that with regard to a New Moon that occurs on Shabbat, Beit Shammai say: One must pray an Amida that includes eight blessings in the additional prayer, including a separate blessing for the New Moon; and Beit Hillel say: One must pray an Amida that includes seven blessings, as Shabbat and the New Moon are mentioned in the same blessing? Therefore, according to Beit Shammai, we do not include the New Moon and other days in the same blessing, and the fact that the New Moon does not have its own blessing on Rosh HaShana is because one mention of remembrance counts for both Rosh HaShana and New Moon. The Gemara comments: Indeed, this is difficult.

讜讻讜诇诇 注爪诪讜 转谞讗讬 讛讬讗 讚转谞讬讗 砖讘转 砖讞诇 诇讛讬讜转 讘专讗砖 讞讚砖 讗讜 讘讞讜诇讜 砖诇 诪讜注讚 注专讘讬转 砖讞专讬转 讜诪谞讞讛 诪转驻诇诇 讻讚专讻讜 砖讘注 讜讗讜诪专 诪注讬谉 讛诪讗讜专注 讘注讘讜讚讛 专讘讬 讗诇讬注讝专 讗讜诪专 讘讛讜讚讗讛 讜讗诐 诇讗 讗诪专 诪讞讝讬专讬谉 讗讜转讜

The Gemara comments: The issue of whether or not one should include the mention of the New Moon in the blessing pertaining to the sanctity of the day of Shabbat is itself the subject of a dispute between the tanna鈥檌m, as it was taught in a baraita with regard to a Shabbat that occurs on a New Moon or on one of the intermediate days of a Festival: For the evening, morning, and afternoon prayers, one prays in his usual manner and recites seven blessings, and says a passage pertaining to the event of the day, i.e. May there rise and come [ya鈥檃leh veyavo], during the blessing of Temple service. Rabbi Eliezer disagrees and says that this passage is said during the blessing of thanksgiving. And if he did not recite it, we require him to return to the beginning of the prayer and repeat it.

讜讘诪讜住驻讬谉 诪转讞讬诇 讘砖诇 砖讘转 讜诪住讬讬诐 讘砖诇 砖讘转 讜讗讜诪专 拽讚讜砖转 讛讬讜诐 讘讗诪爪注

And in the additional prayer, one begins the fourth blessing, the special blessing for the additional service, with Shabbat, and concludes it with Shabbat, and says a passage referring to the sanctity of the day of the New Moon or the Festival in the middle. Therefore, only in the additional prayer is the New Moon included in the blessing for the sanctity of the day.

专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讜专讘讬 讬砖诪注讗诇 讘谞讜 砖诇 专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讗讜诪专讬诐 讻诇 诪拽讜诐 砖讝拽讜拽 诇砖讘注 诪转讞讬诇 讘砖诇 砖讘转 讜诪住讬讬诐 讘砖诇 砖讘转 讜讗讜诪专 拽讚讜砖转 讛讬讜诐 讘讗诪爪注

On the other hand, Rabban Shimon ben Gamliel and Rabbi Yishmael, son of Rabbi Yo岣nan ben Beroka, say: Wherever one is obligated to recite seven blessings, including the evening, morning, and afternoon prayers, he begins the fourth blessing with Shabbat and concludes it with Shabbat, and he says a passage referring to the sanctity of the day of the New Moon or the Festival in the middle. In their opinion, the New Moon is included in the blessing of the sanctity of the day in all the prayers of the day.

诪讗讬 讛讜讛 注诇讛 讗诪专 专讘 讞住讚讗 讝讻专讜谉 讗讞讚 注讜诇讛 诇讜 诇讻讗谉 讜诇讻讗谉 讜讻谉 讗诪专 专讘讛 讝讻专讜谉 讗讞讚 注讜诇讛 诇讜 诇讻讗谉 讜诇讻讗谉:

Returning to the fundamental question of whether the New Moon must be mentioned separately on Rosh HaShana, the Gemara asks: What conclusion was reached about this issue? Rav 岣sda said: One mention of remembrance counts for both this and that. And so too, Rabba said: One mention of remembrance counts for both this and that.

讜讗诪专 专讘讛 讻讬 讛讜讬谞讗 讘讬 专讘 讛讜谞讗 讗讬讘注讬讗 诇谉 诪讛讜 诇讜诪专 讝诪谉 讘专讗砖 讛砖谞讛 讜讘讬讜诐 讛讻驻讜专讬诐 讻讬讜谉 讚诪讝诪谉 诇讝诪谉 讗转讬 讗诪专讬谞谉 讗讜 讚讬诇诪讗 讻讬讜谉 讚诇讗 讗讬拽专讜 专讙诇讬诐 诇讗 讗诪专讬谞谉 诇讗 讛讜讛 讘讬讚讬讛

Having discussed the Rosh HaShana prayers, the Gemara addresses related issues. Rabba said: When I was in the house of study of Rav Huna, we raised the following dilemma: What is the halakha with regard to saying the blessing for time, i.e., Who has given us life [shehe岣yanu], on Rosh HaShana and Yom Kippur? The two sides of the dilemma are as follows: Do we say that since these Festivals come at fixed times of the year, we recite the blessing: Who has given us life, just as we would for any other joyous event that occurs at fixed intervals? Or do we say, perhaps, that since these Festivals are not called pilgrim Festivals [regalim], we do not recite: Who has given us life, as the joy that they bring is insufficient? Rav Huna did not have an answer at hand.

讻讬 讗转讗讬 讘讬 专讘 讬讛讜讚讛 讗诪专 讗谞讗 讗拽专讗 讞讚转讗 谞诪讬 讗诪讬谞讗 讝诪谉 讗诪专讬 诇讬讛 专砖讜转 诇讗 拽讗 诪讬讘注讬讗 诇讬 讻讬 拽讗 诪讬讘注讬讗 诇讬 讞讜讘讛 诪讗讬 讗诪专 诇讬 专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讜讬讬讛讜 讗讬谉 讗讜诪专 讝诪谉 讗诇讗 讘砖诇砖 专讙诇讬诐

When I came to the house of study of Rav Yehuda, he said: I recite the blessing for time even on a new gourd, and I certainly recite the blessing on Rosh HaShana and Yom Kippur. I said to him: I have no dilemma about the fact that one has the option of reciting the blessing for time; the dilemma I have is about whether there is an obligation to recite the blessing. What is the halakha in this regard? Rav Yehuda said to me that it was Rav and Shmuel who both said: One recites the blessing for time only on the three pilgrim Festivals.

诪讬转讬讘讬 转谉 讞诇拽 诇砖讘注讛 讜讙诐 诇砖诪讜谞讛 专讘讬 讗诇讬注讝专 讗讜诪专 砖讘注讛 讗诇讜 砖讘注讛 讬诪讬 讘专讗砖讬转 砖诪讜谞讛 讗诇讜 砖诪讜谞讛 讬诪讬 诪讬诇讛 专讘讬 讬讛讜砖注 讗讜诪专 砖讘注讛 讗诇讜 砖讘注讛 讬诪讬 驻住讞 砖诪讜谞讛 讗诇讜 砖诪讜谞讛 讬诪讬 讛讞讙 讜讻砖讛讜讗 讗讜诪专 讜讙诐 诇专讘讜转 注爪专转 讜专讗砖 讛砖谞讛 讜讬讜诐 讛讻驻讜专讬诐

The Gemara raises an objection based upon the following baraita: The verse states: 鈥淕ive a portion to seven, and also to eight鈥 (Ecclesiastes 11:2). Rabbi Eliezer says: 鈥淪even,鈥 these are the seven days of Creation; 鈥渆ight,鈥 these are the eight days until circumcision. Rabbi Yehoshua says: 鈥淪even,鈥 these are the seven days of Passover; 鈥渆ight,鈥 these are the eight days of the festival of Sukkot. And when it says: 鈥淎nd also,鈥 like every other instance of the word 鈥渁lso鈥 in the Torah, this comes to include; what it includes is Shavuot, and Rosh HaShana, and Yom Kippur.

诪讗讬 诇讗讜 诇讝诪谉 诇讗 诇讘专讻讛

What, is this exposition not coming to teach us that on these days one is obligated to recite the blessing for time? The Gemara responds: No, it is referring to the blessing recited over the special sanctity of the day.

讛讻讬 谞诪讬 诪住转讘专讗 讚讗讬 住诇拽讗 讚注转讱 诇讝诪谉 讝诪谉 讻诇 砖讘注讛 诪讬 讗讬讻讗 讛讗 诇讗 拽砖讬讗 讚讗讬 诇讗 诪讘专讱 讛讗讬讚谞讗 诪讘专讱 诇诪讞专 讜诇讬讜诐 讗讜讞专讗

The Gemara comments: So too, it is reasonable to explain, as if it would enter your mind to say that it is referring to the blessing for time, is there a blessing for time that is recited all seven days of the Festival? It is recited only on the first day. The Gemara refutes this argument: This is not difficult, as it means that if he does not recite the blessing for time now, he recites the blessing tomorrow or the following day, as all seven days are part of the pilgrim Festival.

诪讻诇 诪拽讜诐 讘注讬谞谉 讻讜住 诇讬诪讗 诪住讬讬注 诇讬讛 诇专讘 谞讞诪谉 讚讗诪专 专讘 谞讞诪谉 讝诪谉 讗讜诪专讜 讗驻讬诇讜 讘砖讜拽 讛讗 诇讗 拽砖讬讗 讚讗讬拽诇注 诇讬讛 讻讜住

The Gemara asks: In any case, we require that this blessing be recited over a cup of wine, and most people do not have cups of wine for the intermediate days of a Festival. Let us say that this supports Rav Na岣an, as Rav Na岣an said: The blessing for time may be recited even in the market, without a cup of wine. The Gemara responds: This is not difficult, as the case is that he happened to have a cup; but without a cup of wine, the blessing may not be recited.

讛转讬谞讞 注爪专转 讜专讗砖 讛砖谞讛 讬讜诐 讛讻驻讜专讬诐 讛讬讻讬 注讘讬讚 讗讬 诪讘专讱 注诇讬讛 讜砖转讬 诇讬讛 讻讬讜谉 讚讗诪专 讝诪谉 拽讘诇讬讛 注诇讬讛 讜讗住专 诇讬讛

The Gemara asks: Granted, one can recite the blessing over a cup of wine on Shavuot and Rosh HaShana; but what does one do on Yom Kippur? If you say that he should recite the blessing over a cup of wine before the actual commencement of Yom Kippur and drink it, there is a difficulty: Since he recited the blessing for time, he accepted the sanctity of the day upon himself, and therefore caused the wine to be prohibited to himself by the laws of Yom Kippur.

讚讛讗诪专 诇讬讛 专讘 讬专诪讬讛 讘专 讗讘讗 诇专讘 诪讬 讘讚诇转 讜讗诪专 诇讬讛 讗讬谉 讘讚讬诇谞讗

As didn鈥檛 Rav Yirmeya bar Abba say the following to Rav, upon observing him recite kiddush before the actual commencement of Shabbat: Have you therefore accepted the obligation to abstain from labor from this point on? And he said to him: Yes, I have accepted the obligation to abstain from labor. This indicates that once one recites kiddush and accepts upon himself the sanctity of the day, all the laws of the day apply to him. Accordingly, if one recited the blessing for time for Yom Kippur, he may no longer eat or drink.

诇讘专讜讱 注诇讬讛 讜诇谞讞讬讛 讛诪讘专讱 爪专讬讱 砖讬讟注讜诐 诇讬转讘讬讛 诇讬谞讜拽讗 诇讬转 讛诇讻转讗 讻专讘 讗讞讗 讚讬诇诪讗 讗转讬 诇诪住专讱

And if you say that he should recite the blessing over a cup of wine and leave it and drink it only after the conclusion of Yom Kippur, this too is difficult, as the principle is that one who recites a blessing over a cup of wine must taste from it. If you say that he should give it to a child, who is not obligated to fast, this too is not feasible because the halakha is not in accordance with the opinion of Rav A岣, who made a similar suggestion with regard to a different matter, due to a concern that perhaps the child will come to be drawn after it. The child might come to drink wine on Yom Kippur even in future years after he comes of age, and we do not institute a practice that might turn into a stumbling block.

诪讗讬 讛讜讬 注诇讛 砖讚专讜讛 专讘谞谉 诇专讘 讬讬诪专 住讘讗 拽诪讬讛 讚专讘 讞住讚讗 讘诪注诇讬 讬讜诪讗 讚专讬砖 砖转讗 讗诪专讜 诇讬讛 讝讬诇 讞讝讬 讛讬讻讬 注讘讬讚 注讜讘讚讗 转讗 讗讬诪讗 诇谉 讻讬 讞讝讬讬讛 讗诪专 诇讬讛 讚诇讜讬讛 诇专讟讬讘讛 专驻住讗 诇讬讛 讘讚讜讻转讬讛 讗讬讬转讜 诇讬讛 讻住讗 讚讞诪专讗 拽讚讬砖 讜讗诪专 讝诪谉

The Gemara asks: What conclusion was reached about this matter? Must one recite the blessing: Who has given us life, on Rosh HaShana and Yom Kippur? The Sages sent Rav Yeimar the Elder before Rav 岣sda on the eve of Rosh HaShana. They said to him: Go, see how he acts in this regard and then come and tell us. When Rav 岣sda saw Rav Yeimar, he said to him in the words of a folk saying: One who picks up a moist log, which is not fit for firewood, must want to do something on the spot. In other words, you certainly have come to me with some purpose in mind, and not just for a visit. They brought him a cup of wine, and he recited kiddush and the blessing for time.

讜讛诇讻转讗 讗讜诪专 讝诪谉 讘专讗砖 讛砖谞讛 讜讬讜诐 讛讻驻讜专讬诐 讜讛诇讻转讗 讝诪谉 讗讜诪专讜 讗驻讬诇讜 讘砖讜拽:

The Gemara concludes: The halakha is that one recites the blessing for time on Rosh HaShana and on Yom Kippur, and the halakha is that one may recite the blessing for time even in the market, as it does not require a cup of wine.

讜讗诪专 专讘讛 讻讬 讛讜讬谞谉 讘讬 专讘 讛讜谞讗 讗讬讘注讬讗 诇谉 讘专 讘讬 专讘 讚讬转讬讘 讘转注谞讬转讗 讘诪注诇讬 砖讘转讗 诪讛讜 诇讗砖诇讜诪讬 诇讗 讛讜讛 讘讬讚讬讛 讗转讗讬 诇拽诪讬讛 讚专讘 讬讛讜讚讛 讜诇讗 讛讜讛 讘讬讚讬讛

Having discussed a question that was raised during Rabba鈥檚 student years, the Gemara now records another such question. And Rabba also said: When we were in the house of study of Rav Huna, we raised the following dilemma: A student in his master鈥檚 house who is fasting on Shabbat eve, what is the halakha with regard to whether he has to complete the fast until the end of the day? Do we perhaps say that he must stop fasting before Shabbat, so as not to enter Shabbat weary from his fast? Rav Huna did not have an answer at hand. I subsequently came before Rav Yehuda, and he too did not have an answer at hand.

讗诪专 专讘讗 谞讞讝讬讬讛 讗谞谉 讚转谞讬讗 转砖注讛 讘讗讘 砖讞诇 诇讛讬讜转 讘砖讘转

Rava said: Let us look ourselves for an answer from the sources. As it was taught in a baraita in the case of the Ninth of Av that occurs on Shabbat,

Scroll To Top