Talmud Bavli
Talmud Bavli

Responsa for Eruvin 81:6

ותניא לאחר פטירתו של (רשב"ג) נכנס ר' יהושע להפר את דבריו עמד רבי יוחנן בן נורי על רגליו ואמר חזי אנא דבתר רישא גופא אזיל כל ימיו של רבן גמליאל קבענו הלכה כמותו עכשיו אתה מבקש לבטל דבריו יהושע אין שומעין לך שכבר נקבעה הלכה כר"ג ולא היה אדם שערער בדבר כלום

But do we act in agreement with the view of R'Jose seeing that such action would be contradictory to the following rulings: No fast day may be imposed upon the public on New Moons, Hanukkah<span class="x" onmousemove="('comment',' V. Glos.');"><sup>16</sup></span> or Purim,<span class="x" onmousemove="('comment',' V. Glos.');"><sup>16</sup></span> but if they began [the period of fasting prior to these days] there is no need to interrupt it;<span class="x" onmousemove="('comment',' It may be continued even on the days mentioned.');"><sup>17</sup></span> so R'Gamaliel.

Teshuvot Maharam

A. A baal-berith (the person who holds the child during circumcision) is permitted to change his clothes and to bathe on the day the child is circumcised, even if such day be within his "period of mourning" (thirty days). The prohibition against changing one's clothes and bathing within the "period of-mourning" is based on custom and does not apply to persons performing a Mitzvah (religious duty). Within the thirty days of mourning, however, a person is not permitted to take part in a religious banquet, though one is permitted to return a visit to a secular feast. Therefore, the baal-berith is not permitted to take part in the banquet following circumcision.
SOURCES: L. 227, 8, 9; cf. Mord., Moed katan, 891.
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