Eruvin 80

Chapter 80

א אמר רבי זירא שאני ר"ח מתוך שכולל לשחרית וערבית כולל נמי במוספין
1 - R'Zera replied: The New Moon is different [from a festival] -<span class="x" onmousemove="('comment',' A special benediction is required for the latter but not for the former, though the mention thereof is to be included in the prayers.');"><sup>1</sup></span> Since [its mention] is included [in the benediction on the sanctity of the day] in the morning and evening prayers<span class="x" onmousemove="('comment',' If the New Moon falls, for instance, on a Sabbath the benediction concludes with 'Who sanctifies the Sabbath and Israel and the New Moons'.');"><sup>2</sup></span> it is also included in that of th additional prayer.<span class="x" onmousemove="('comment',' Even on the New Year; the conclusion of the prayer being 'Who sanctifies Israel and the Day of Memorial and the New Moons'. The total number of benedictions is, therefore, no more than ten.');"><sup>3</sup></span> But do Beth Shammai uphold [the view that the mention of the New Moon<span class="x" onmousemove="('comment',' In the additional prayer when the New Moon and the Sabbath fall on the same day.');"><sup>4</sup></span>
ב ומי אית להו לב"ש כולל והתניא ר"ח שחל להיות בשבת ב"ש אומרים מתפלל שמנה וב"ה אומרים מתפלל שבע קשיא:
2 is] to be included?<span class="x" onmousemove="('comment',' In that of the benediction on the sanctity of the Sabbath.');"><sup>5</sup></span> Was it not in fact taught: If a New Moon falls on a Sabbath, Beth Shammai ruled: One recites in his [additional] prayer eight benedictions and Beth Hillel ruled: Seven?<span class="x" onmousemove="('comment',' Now since Beth Shammai give the number as eight it is obvious that a special one was instituted for the New Moon. Does not this then present an objection against R. Zera and thus the first objection (Supra 40a ad fin.) arises again?');"><sup>6</sup></span> - [This is indeed] a difficulty.<span class="x" onmousemove="('comment',' It follows, since Beth Shammai require a special benediction for the New Moon on an ordinary Sabbath and yet do not require one for the New Year, that no mention whatsoever of the New Moon is made in the prayers for the New Year, the term 'memorial' in 'the Day of Memorial', used in reference to the New Year, covering also the New Moon which, as pointed out supra, is referred to in Scripture by a similar expression');"><sup>7</sup></span> On the very question of inclusion<span class="x" onmousemove="('comment',' In the morning and evening prayers of a reference to the New Moon in the benediction on the sanctity of the Sabbath when both happen to be on the same day.');"><sup>8</sup></span>
ג וכולל עצמו תנאי היא דתניא שבת שחל להיות בר"ח או בחולו של מועד ערבית שחרית ומנחה מתפלל כדרכו שבע ואומר מעין המאורע בעבודה ר' אליעזר אומר בהודאה ואם לא אמר מחזירין אותו
3 Tannas differ. For it was taught: If the Sabbath falls on a New Moon or on one of the intermediate days<span class="x" onmousemove="('comment',' Lit., 'the week or profane (days) .'');"><sup>9</sup></span> of a festival, one reads the seven benedictions in the evening, morning and afternoon prayers in the usual way, inserting the formula appropriate for the occasion<span class="x" onmousemove="('comment',' Lit., 'of the nature of the event', sc. according to the formula suitable for the New Moon or any of the particular festivals that happens to fall in that season.');"><sup>10</sup></span> in the benediction on the Temple service; R'Eliezer ruled: [The insertion is made] in the benediction of thanksgiving; and if it was not Inserted one is made to repeat [all the benedictions].
ד ובמוספין מתחיל בשל שבת ומסיים בשל שבת ואומר קדושת היום באמצע
4 In the additional prayers one must begin and conclude with the mention of the Sabbath<span class="x" onmousemove="('comment',' Beginning 'And Thou hast given us this day of rest' and concluding with 'Who sanctifies the Sabbath'.');"><sup>11</sup></span> inserting the mention of the sanctity of the day in the middle [of the benediction only].<span class="x" onmousemove="('comment',' Thus only in the case of the additional prayers is the mention of the New Moon included at least in the middle of the benediction on the sanctity of the day. In the case of the morning and evening prayers, however, it is not mentioned even in the middle but, as on a weekday, the tchu vkgh mention of the New Moon is restricted to the special New Moon prayer beginning, 'Our God . . may our remembrance rise' () which is inserted in the benediction on the Temple service (cf. P.B. p. 50) .');"><sup>12</sup></span> R'Simeon B'Gamaliel and R'Ishmael son of R'Johanan B'Beroka ruled: Wherever one is under an obligation to recite seven benedictions<span class="x" onmousemove="('comment',' I,e., even in the evening and morning prayers when a New Moon or a festival falls on a Sabbath.');"><sup>13</sup></span> it is necessary to begin and conclude with the mention of the Sabbath<span class="x" onmousemove="('comment',' Beginning 'And Thou hast given us this day of rest' and concluding with 'Who sanctifies the Sabbath'.');"><sup>11</sup></span>
ה רשב"ג ור' ישמעאל בנו של ר' יוחנן בן ברוקה אומרים כל מקום שזקוק לשבע מתחיל בשל שבת ומסיים בשל שבת ואומר קדושת היום באמצע
5 and to insert the reference to the sanctity of the day in the middle<span class="x" onmousemove="('comment',' Mentioning first the Sabbath, 'This day of rest', and adding 'and this day of the New Moon', 'and this day of the festival of . ., according to the particular occasion.');"><sup>14</sup></span> [of the benediction].<span class="x" onmousemove="('comment',' Cf. Tosef. Ber. III and Bezah 17a. Thus it has been shown (cf. supra p. 277, n. 10) that one Tanna (v. supra n. 3) maintains, contrary to the view of the others, that the mention of the New Moon is not to be inserted even in the middle of the benediction on the sanctity of the day.');"><sup>15</sup></span> Now what is the result of the discussion?<span class="x" onmousemove="('comment',' Lit., 'what is (the decision) about it', i.e., is the New Moon to be mentioned in the New Year prayers? iurfzv ouh');"><sup>16</sup></span> - R'Hisda replied: [The mention of] one 'memorial'<span class="x" onmousemove="('comment',' , 'the Day of Memorial'.');"><sup>17</sup></span>
ו מאי הוה עלה א"ר חסדא זכרון אחד עולה לו לכאן ולכאן וכן אמר רבה זכרון אחד עולה לו לכאן ולכאן:
6 suffices for both.<span class="x" onmousemove="('comment',' Cf. supra p. 275, nn. 8f.');"><sup>18</sup></span> So also ruled Rabbah: [The mention of] one 'memorial' is sufficient for both.<span class="x" onmousemove="('comment',' Cf. supra p. 275, nn. 8f.');"><sup>18</sup></span> Rabbah further stated: When we were at R'Huna's we raised the question whether the benediction on the season<span class="x" onmousemove="('comment',' 'Blessed art Thou.. Who hast kept us in life, and hast preserved us and hast enabled us to reach this season' (cf. P.B. p. 292) .');"><sup>19</sup></span> is to be recited on the New Year festival and on the Day of Atonement.
ז ואמר רבה כי הוינא בי רב הונא איבעיא לן מהו לומר זמן בראש השנה וביום הכפורים כיון דמזמן לזמן אתי אמרינן או דילמא כיון דלא איקרו רגלים לא אמרינן לא הוה בידיה
7 Must it be recited [we argued] since [these solemn days] occur only periodically or is it possible that it is not to be said since they are not described in Scripture as 'festivals'? He was unable to give an answer.<span class="x" onmousemove="('comment',' Lit., 'it was not in his hand'.');"><sup>20</sup></span> When I later arrived at Rab Judah's he stated: 'I recite the benediction on the season<span class="x" onmousemove="('comment',' V. p. 278, n. 10.');"><sup>21</sup></span> even over a new pumpkin.<span class="x" onmousemove="('comment',' Sc. when he sees it for the first time in the season (Rashi) .');"><sup>22</sup></span>
ח כי אתאי בי רב יהודה אמר אנא אקרא חדתא נמי אמינא זמן א"ל רשות לא קא מיבעיא לי כי קא מיבעיא לי חובה מאי א"ל רב ושמואל דאמרי תרווייהו אין אומר זמן אלא בשלש רגלים
8 'I do not ask', I tol him, 'whether it is permitted [to recite this benediction].<span class="x" onmousemove="('comment',' V. p. 278, n. 10.');"><sup>21</sup></span> What I ask is whether its recital is obligatory' 'Both Rab and Samuel', he replied: 'ruled: The benediction on the season<span class="x" onmousemove="('comment',' V. p. 278, n. 10.');"><sup>21</sup></span> is recited only on the occasion of the three major festivals.'<span class="x" onmousemove="('comment',' Passover, Pentecost and Tabernacles.');"><sup>23</sup></span> An objection was raised: Give a portion unto seven, yea, even unto eight.<span class="x" onmousemove="('comment',' Eccl. XI, 2; E.V., 'Divide a portion into' etc.');"><sup>24</sup></span>
ט מיתיבי (קהלת יא, ב) תן חלק לשבעה וגם לשמונה ר' אליעזר אומר שבעה אלו ז' ימי בראשית שמונה אלו ח' ימי מילה ר' יהושע אומר שבעה אלו שבעה ימי פסח שמונה אלו שמונה ימי החג וכשהוא אומר וגם לרבות עצרת ור"ה ויוה"כ
9 R'Eliezer explained: 'Seven' alludes to the seven days of the creation<span class="x" onmousemove="('comment',' Lit., 'beginning'. The Sabbath day was the chosen portion from all the seven.');"><sup>25</sup></span> and 'eight' alludes to the eight days of circumcision.<span class="x" onmousemove="('comment',' The eighth of which was the selected one (cf. Gen. XVII, 12) .');"><sup>26</sup></span> R'Joshua explained: 'Seven' alludes to the seven days of the Passover and 'eight' alludes to the eight days of the festival of Tabernacles: and since Scripture says: 'Yea, even', Pentecost, New Year's day and the Day of Atonement are also included. Now does not this inclusion refer to the benediction on the season?<span class="x" onmousemove="('comment',' If it does, an objection arises against both Rab and Samuel.');"><sup>27</sup></span>
י מאי לאו לזמן לא לברכה
10 - No; [the reference is] to the benediction [on the sanctity of the day].<span class="x" onmousemove="('comment',' Concluding with 'Who sanctifies Israel and the season'. This benediction must be recited on all the days enumerated.');"><sup>28</sup></span> This<span class="x" onmousemove="('comment',' That the New Year was included in respect of the benediction on the sanctity of the day and not in that on the season.');"><sup>29</sup></span> may also be logically supported. For if it were to be assumed<span class="x" onmousemove="('comment',' Lit., 'went up your mind',');"><sup>30</sup></span>
יא הכי נמי מסתברא דאי ס"ד לזמן זמן כל שבעה מי איכא הא לא קשיא דאי לא מברך האידנא מברך למחר וליום אוחרא
11 [that the reference is] to the benediction on the season [the objection could be advanced:] Is [the benediction on] the season recited<span class="x" onmousemove="('comment',' Lit., 'there is'.');"><sup>31</sup></span> all the seven [days of the festival]?<span class="x" onmousemove="('comment',' Of course not. The reference of 'seven', therefore, cannot be to that benediction.');"><sup>32</sup></span> - This is really no objection, since a person who did not recite the benediction on the proper day<span class="x" onmousemove="('comment',' Lit., 'at present', 'today'.');"><sup>33</sup></span> must do so on the following or any subsequent day [of the festival].<span class="x" onmousemove="('comment',' Hence it was quite proper to include all the seven days in the reference to the benediction on the season.');"><sup>34</sup></span>
יב מ"מ בעינן כוס לימא מסייע ליה לר"נ דאמר ר"נ זמן אומרו אפילו בשוק הא לא קשיא דאיקלע ליה כוס
12 At all events, however, [it may be objected] is not a cup of wine<span class="x" onmousemove="('comment',' The proper occasion for the recital of the benediction on the season is the time when the festival is ushered in, when it follows that on the sanctity of the day, which is pronounced over a cup of wine after the benediction for the wine has been said.');"><sup>35</sup></span> required?<span class="x" onmousemove="('comment',' As it is not possible for everyone to have a cup of wine every day, the recital of the benediction under discussion must obviously be restricted to the first day of the festival. How then could it be maintained that the reference supra is to all the seven days?');"><sup>36</sup></span> May it [thus] be suggested that this<span class="x" onmousemove="('comment',' Since it was assumed that the benediction on the season may be recited on any day of the festival.');"><sup>37</sup></span> provides support for R'Nahman who laid down: One may recite the benediction on the season even in the market-place?<span class="x" onmousemove="('comment',' Sc. no cup of wine is required for the purpose. Suk. 47b. Is it likely, however, that R. Nahman who is in the minority would receive support from an anonymous Baraitha?');"><sup>38</sup></span>
יג התינח עצרת ור"ה יום הכפורים היכי עביד אי מברך עליה ושתי ליה כיון דאמר זמן קבליה עליה ואסר ליה
13 - This<span class="x" onmousemove="('comment',' The dilemma between (a) supporting R. Nahman or (b) assuming that the benediction is that of the sanctity of the day.');"><sup>39</sup></span> is no difficulty [a all, since the benediction on the season could be said] when one happens to have a cup of wine.<span class="x" onmousemove="('comment',' The reference to all the seven days could, therefore, well be justified even if the benediction meant was that for the season.');"><sup>40</sup></span> This explanation<span class="x" onmousemove="('comment',' Which deprives R. Nahman's view of the support of the Baraitha.');"><sup>41</sup></span> is quite satisfactory as regards Pentecost and the New Year festival; but<span class="x" onmousemove="('comment',' If R. Nahman's view is not to be adopted.');"><sup>42</sup></span>
יד דהאמר ליה רב ירמיה בר אבא לרב מי בדלת וא"ל אין בדילנא
14 how could one proceed on the Day of Atonement?<span class="x" onmousemove="('comment',' When both eating and drinking is forbidden.');"><sup>43</sup></span> If [it be suggested that] one is to recite the benediction over the wine and drink it [the objection might be advanced:] Since the man recited the benediction on the season he has thereby accepted the obligation of the day<span class="x" onmousemove="('comment',' When both eating and drinking is forbidden.');"><sup>43</sup></span> and caused the wine to be forbidden to him;<span class="x" onmousemove="('comment',' How then could he drink the wine.');"><sup>44</sup></span> for did not R'Jeremiah B'Abba once say to Rab,<span class="x" onmousemove="('comment',' Who, on a cloudy day, believing the sun to have set, read the Sabbath evening prayer before Friday's actual sunset.');"><sup>45</sup></span>
טו לברוך עליה ולנחיה המברך צריך שיטעום ליתביה לינוקא לית הלכתא כרב אחא דילמא אתי למסרך
15 'Have you ceased from work? ' And the latter replied: 'Yes, I have ceased'.<span class="x" onmousemove="('comment',' Ber. 27b. From which it follows that the reading of the Sabbath evening prayers imposes upon one the obligations and the restrictions of the day, and similarly the recital of the benediction on the season, (cf. supra n. 11) .');"><sup>46</sup></span> [And if it be suggested that] one might recite the benediction over the wine and put it aside [it might be objected:] He who recites the benediction [over any food or drink] must taste it. [Should it be suggested that] one might<span class="x" onmousemove="('comment',' After the recital of the benediction');"><sup>47</sup></span> give it to a child,<span class="x" onmousemove="('comment',' As the reason why the wine must be tasted is that the benediction should not appear to have been recited in vain, it could not in fact matter with tastes it.');"><sup>48</sup></span>
טז מאי הוי עלה שדרוה רבנן לרב יימר סבא קמיה דרב חסדא במעלי יומא דריש שתא אמרו ליה זיל חזי היכי עביד עובדא תא אימא לן כי חזייה א"ל דלויה לרטיבה רפסא ליה בדוכתיה אייתו ליה כסא דחמרא קדיש ואמר זמן
16 [it could be retorted:] The law is not in agreement with R'Aha B'Jacob,<span class="x" onmousemove="('comment',' So MS.M. and Bah. Cur. edd., omit the last two words. R. Aha b. Jacob permitted a child to drink in the circumstance mentioned (cf. R. Han. ,hk a.l. and Tosaf. s.v. a.l.) .');"><sup>49</sup></span> since [the child] possibly might get used to it.<span class="x" onmousemove="('comment',' Lit, 'to he dragged'; and he would out of habit drink the wine even when he grows up');"><sup>50</sup></span> Now what is [the decision] on this question?<span class="x" onmousemove="('comment',' Is the benediction on the season the said on the New Year Festival and the Day of Atonement? sf');"><sup>51</sup></span> - The Rabbis sent R'Yemar<span class="x" onmousemove="('comment',' Var. lec. 'Yeba' (v. Rashi s.v. and She'iltoth, Berakah) .');"><sup>52</sup></span>
יז והלכתא אומר זמן בר"ה וביוה"כ והלכתא זמן אומרו אפילו בשוק:
17 the Elder to R'Hisda on the eve of the New Year.' Go,' they said to him, 'observe how he acts in practice and come and tell us'. When [R'Hisda] saw him he remarked: 'He who picks up a moist log<span class="x" onmousemove="('comment',' Which is useless for burning.');"><sup>53</sup></span> desires to have a press on the spot'.<span class="x" onmousemove="('comment',' Proverb. No one acts without a motive. The man who picks up a useless log must be in need of the spot on which it rests. R. Yemar, he surmised, must have come or a purpose. Jast. (following a different reading) : 'Carry the green date, I have a press on the spot, i.e., you come to find out my opinion, you will soon have an opportunity to learn it'.');"><sup>54</sup></span>
יח ואמר רבה כי הוינן בי רב הונא איבעיא לן בר בי רב דיתיב בתעניתא במעלי שבתא מהו לאשלומי לא הוה בידיה אתאי לקמיה דרב יהודה ולא הוה בידיה
18 Thereupon a cup of wine was brought to him [over which] he recited the kiddush<span class="x" onmousemove="('comment',' V. Glos.');"><sup>55</sup></span> and also the benediction on the season. And the law is that the benediction on the season is to be recited both on the New Year festival and the Day of Atonement. And the law, furthermore, is that the benediction on the season may be said even in the street.
יט אמר רבא נחזייה אנן דתניא ט' באב שחל להיות בשבת
19 Rabbah further stated: When we were at Huna's we raised the question whether a student who kept a fast on the eve of the Sabbath must also complete it?<span class="x" onmousemove="('comment',' As he must when a fast falls on all ordinary day.');"><sup>56</sup></span> He hath no ruling on the subject.<span class="x" onmousemove="('comment',' Lit., 'it was not in his hand.'');"><sup>57</sup></span> I appeared before Rab Judah and he also hath no ruling on the subject.' Let us', said Rabbah,<span class="x" onmousemove="('comment',' MS.M. Cur. edd. 'Raba'.');"><sup>58</sup></span> 'consider the matter ourselves. It was in fact taught: If the Ninth of Ab<span class="x" onmousemove="('comment',' One of the statutory fast days.');"><sup>59</sup></span> fell on a Sabbath
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