Eruvin 78

Chapter 78

א ורבנן התם כי היכי דלא לזלזולי ביה:

1 And the Rabbis?1 - There [the reason for the observance]2 is3 that people shall not treat it with disrespect.<span class="x" onmousemove="('comment',' It is in fact not holy; but if, where witnesses came in the afternoon, that day (the 30th of Elul) had not been treated to the end as a holy day, the public might on the next occasion come to regard the entire day with equal disrespect and would, in consequence, permit themselves to carry on their usual occupations and work all that day as if it had been one of the ordinary working days. Such laxity, however, would result in the actual desecration of a holy day where the witnesses happened to come before noon and that day (the one following the 29th of Elul) had been declared as the one and only day of the New Year festival. In order, therefore, to avoid such possible desecration It was ordained that the day following the 29th of Elul shall always be treated as a holy day irrespective of the time of day at which the witnesses appeared. Where, however, the witnesses did come in the afternoon, though that day is continued to be observed as a holy day for the reason stated, it is in fact an ordinary weekday, the second day only being actually holy and the New Year day.');">4

ב ועוד א"ר יהודה וכו':

2 R'JUDAH FURTHER RULED etc. And [the mention of the three cases5 was] necessary.6 For if we had been informed of the NEW YEAR7 only it might have been presumed that R'Judah maintained his view8

ג וצריכא דאי אשמעינן ר"ה בהא קאמר ר' יהודה משום דלא קעביד מידי אבל כלכלה דמיחזי כמתקן טיבלא אימא מודה להו לרבנן

3 only in that case because the man does nothing,9 but that in the case of the BASKET, where it might appear that he prepares tebel,9 R'Judah agrees with the Rabbis. And even if we had been taught both, those cases10

ד ואי אשמעינן הני תרתי משום דליכא למיגזר עלייהו אבל ביצה דאיכא למיגזר בה משום פירות הנושרין ומשום משקין שזבו אימא מודה להו לרבנן צריכא:

4 it might have been presumed [that R'Judah maintained his view11 in these only] because there is no prohibition On account of which these should be forbidden as a preventive measure, but that in the case of the EGG, where there is reason to forbid it as a preventive measure as fallen fruit<span class="x" onmousemove="('comment',' On a holy day it is forbidden to eat fruit that dropped from the tree on that day, as a preventive measure against one's climbing the tree and plucking them (cf. Bezah 2b) ; and it is similarly forbidden to drink the juice of fruit that exuded on that day, as a preventive measure against one's squeezing of the fruit (cf. op. cit, 3a) . An egg might have been assumed to come under the former or latter category.');">12 or as liquids that excluded,<span class="x" onmousemove="('comment',' On a holy day it is forbidden to eat fruit that dropped from the tree on that day, as a preventive measure against one's climbing the tree and plucking them (cf. Bezah 2b) ; and it is similarly forbidden to drink the juice of fruit that exuded on that day, as a preventive measure against one's squeezing of the fruit (cf. op. cit, 3a) . An egg might have been assumed to come under the former or latter category.');">12 he agrees with the Rabbis.

ה תניא כיצד א"ר יהודה מתנה אדם על הכלכלה ביו"ט ראשון ואוכלה בשני היו לפניו שתי כלכלות של טבל אומר אם היום חול ולמחר קדש תהא זו תרומה על זו ואם היום קדש ולמחר חול אין בדברי כלום וקורא עליה שם ומניחה

5 [Hence it is that the three cases were] required. It was taught: In what manner did R'Judah mean his ruling, that 'a man may conditionally [set aside terumah] for a basket [of produce] on the first festival day [of New Year] and may then eat it on the second day', [to be carried out]? If, for Instance, he had before him two baskets of produce of tebel he makes this declaration: 'If today is an ordinary weekday and tomorrow will be a holy day let this [basket of produce]13 be terumah for the other, and if today is a holy day and tomorrow is a weekday let my declaration be void'.

ו ולמחר הוא אומר אם היום חול תהא זו תרומה על זו ואם היום קדש אין בדברי כלום וקורא עליה שם ואוכלה ר' יוסי אוסר וכן היה ר' יוסי אוסר בשני ימים טובים של גליות

6 He thus names it [conditionally] and puts It away. On the following day he says:14 'If today is a weekday let this [basket of produce] be terumah for the other, and if today is a holy day let my declaration be void', and he thus names It15 and may then eat [the other].

ז ההוא בר טביא דאתא לבי. ריש גלותא דאתציד ביו"ט ראשון של גליות ואשתחיט ביו"ט שני

7 R'Jose forbids this. And so also did R'Jose forbid [such a procedure] on the two festival days of the diaspora.<span class="x" onmousemove="('comment',' . Name denoting the three major festivals, as distinct from the New Year festival, of which two days were sometimes observed also in Palestine. Instead of the one day festivals that were Pentateuchally ordained for the fifteenth and twenty-first of Nisan');">16 A stag that was caught17 on the first day of a diaspora festival and slain on the second day of the festival was presented at the Exilarch's table.

ח ר"נ ורב חסדא אכלו רב ששת לא אכל אמר ר"נ מאי אעביד ליה לרב ששת דלא אכיל בישרא דטביא א"ל רב ששת והיכי איכול דתני איסי ואמרי לה איסי תני וכן היה ר' יוסי אוסר שני ימים טובים של גליות

8 R'Nahman and R'Hisda ate it,<span class="x" onmousemove="('comment',' Because the two festival days of the diaspora are in their opinion regarded as two entities, the one holy and the other not holy, so that if the first was not the holy day the stag was caught on an ordinary weekday and may well be eaten on the holy day that followed it; and if the first day was holy the stag may well be eaten after the day ended provided only that there was time enough since the conclusion of the holy day for the stag to be caught.');">18 but R'Shesheth did not eat It.19 'What', said R'Nahman, 'can I do with R'Shesheth who does not eat the meat of a stag? ' - 'How could I eat it', retorted R'Shesheth, 'in view of what Assi20 learned (or, as others say: Issi<span class="x" onmousemove="('comment',' The difference between this reading and the previous one, according to cur.ed. is taken to consist in the mode of its intonation: 'Did not Issi learn?' Cf. Rashi.');">21

ט אמר רבא ומאי קושיא דילמא ה"ק וכן היה ר' יוסי אוסר בשני יו"ט של ר"ה בגולה א"ה של גליות בגולה מיבעי ליה

9 learned) : And so also did R'Jose forbid [such a procedure] on the two festival days of the diaspora'.' What, however', objected Raba, 'is the difficulty? Is it not possible that he22 meant this: And so also did R'Jose forbid [such a procedure] on the two festival days of the New Year23

י א"ר אסי ומאי קושיא דילמא הכי קאמר וכן היה ר' יוסי עושה איסור שני ימים טובים של גליות כשני ימים טובים של ראש השנה לרבנן דשרו

10 in the diaspora? '24 - If so [instead of the expression,] 'of25 the diaspora' it should have read: 'In the diaspora' - 'What difficulty, however,' objected R'Assi, 'is this? Is it not possible that he22

יא אשכחיה רב ששת לרבה בר שמואל אמר ליה תני מר מידי בקדושות אמר ליה תנינא מודה רבי יוסי בשני ימים טובים של גליות אמר ליה אי משכחת להו לא תימא להו ולא מידי

11 meant this: And so also did R'Jose treat the prohibition of [such a procedure] on any of the two festival days of the diaspora26 as did the Rabbis on the two festival days of the New Year27 on which they permit [a similar procedure]?<span class="x" onmousemove="('comment',' This is rather a forced interpretation but is preferable to the difficulty of allowing a senseless ruling to stand in the name of R. Jose who is Invariably known for his reasoned statements and arguments.');">28 R'Shesheth subsequently met Rabbah B'Samuel and asked him, 'Has the Master learnt anything on the question of festival sanctities? '29

יב אמר רב אשי לדידי אמר לי אמימר ההוא בר טביא לאו איתצודי איתציד

12 - 'I have learnt', the other replied, 'that R'Jose agreed in the case of the two festival days of the diaspora'.30 If you happen to meet them31 [R'Shesheth requested] mention to them nothing whatever about the matter.32 R'Ashi stated: Amemar told me personally that the stag was not at all caught33

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