Rosh Hashanah 60

בשיטת ר' יהודה אמרה דאמר (ויקרא כג, יד) עד עצם היום הזה עד עצמו של יום וקסבר עד ועד בכלל

based his rule on the view enunciated [later] by R'Judah, who said: [Ye shall neither eat bread.] until th selfsame day:<span class="x" onmousemove="('comment',' Lev. XXIII, 14. ouh ka unmg');">¹</span> this means, until the termination<span class="x" onmousemove="('comment',' Heb. lit., 'the very self of the day'.');">²</span>

ומי סבר לה כוותיה והא מפליג פליג עליה דתנן משחרב בית המקדש התקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור א"ר יהודה והלא מן התורה הוא אסור [דכתיב עד עצם היום הזה]

of the day, and he was of the opinion that the expression 'until' is inclusive [of its object]. But did Rabban Johanan concur with him [R'Judah]?

התם ר' יהודה הוא דקא טעי איהו סבר רבן יוחנן בן זכאי מדרבנן קאמר ולא היא מדאורייתא קאמר

Did he not join issue with him, as we have learnt:<span class="x" onmousemove="('comment',' Men. 68b.');">³</span> 'When the Temple was destroyed, Rabban Johanan B'Zaccai ordained that during the whole of the day of waving the 'omer the new corn should be forbidden.

והא התקין קתני מאי התקין דרש והתקין:

Said R'Judah: Is it not forbidden from the Torah, [as it is written, until this selfsame day]?<span class="x" onmousemove="('comment',' These words in the text are bracketed. ihe,v');">⁴</span> - On that occasion it was R'Judah who made a mistake.

<big><strong>מתני׳</strong></big> בראשונה היו מקבלין עדות החדש כל היום פעם

He thought that Rabban Johanan B'Zaccai declared it only Rabbinically forbidden, but this is not the case: he declared it forbidden from the Pentateuch. But it is stated that 'he ordained'?<span class="x" onmousemove="('comment',' Heb. a term usually applied to ordinances of the Rabbis not derived from the written text.');">⁵</span>

אחת נשתהו העדים מלבוא ונתקלקלו הלוים בשיר התקינו שלא יהו מקבלין אלא עד המנחה

- What is meant [here] by 'ordained'? It means, he expounded [the text] and ordained'.<span class="x" onmousemove="('comment',' That henceforth they should be forbidden to eat the new corn the whole of the sixteenth, this being an injunction of the Scripture.');">⁶</span>

ואם באו עדים מן המנחה ולמעלה נוהגין אותו היום קודש ולמחר קודש

<big><b>MISHNAH: </b></big>ORIGINALLY THEY USED TO ACCEPT TESTIMONY WITH REGARD TO THE NEW MOON DURING THE WHOLE OF THE DAY. ON ONE OCCASION<span class="x" onmousemove="('comment',' On the occasion of a New Year (Rashi) .');">⁷</span>

משחרב בית המקדש התקין רבן יוחנן בן זכאי שיהו מקבלין עדות החדש כל היום:

THE WITNESSES WERE LATE IN ARRIVING, AND THE LEVITES WENT WRONG IN THE DAILY HYMN.<span class="x" onmousemove="('comment',' The meaning of this is discussed infra in the GEMARA:');">⁸</span> IT WAS THEREFORE ORDAINED THAT TESTIMONY SHOULD BE ACCEPTED [ON NEW YEAR] ONLY UNTIL

<big><strong>גמ׳</strong></big> מה קלקול קלקלו הלוים בשיר הכא תרגימו שלא אמרו שירה כל עיקר רבי זירא אמר שאמרו שירה של חול עם תמיד של בין הערבים

THE AFTERNOON SACRIFICE, AND THAT IF WITNESSES CAME AFTER THE AFTERNOON SACRIFICE THAT DAY<span class="x" onmousemove="('comment',' I.e., the thirtieth day of the month.');">⁹</span> SHOULD BE KEPT AS HOLY<span class="x" onmousemove="('comment',' In point of fact it had already been kept as holy from the previous sunset, out of doubt. The rest of it was now to be kept as holy, although the New Moon would not be sanctified till to-morrow, the thirty-first day, which naturally would also be holy. The reason why the rest of the thirtieth clay was declared holy was as a precaution lest, if the public were allowed to keep this part as a weekday, they might in future years keep the whole day as a weekday on the assumption that after all the witnesses would not come, or not come till late (Rashi) .');">¹⁰</span>

אמר לו רבי זירא לאהבה בריה פוק תני להו התקינו שלא יהו מקבלין עדות החדש אלא כדי שיהא שהות ביום להקריב תמידין ומוספין ונסכיהם ולומר שירה שלא בשיבוש אי אמרת בשלמא אמור שירה דחול היינו דאיכא שיבוש אלא אי אמרת לא אמור כלל מאי שיבוש איכא

AND ALSO THE NEXT DAY. AFTER THE DESTRUCTION OF THE TEMPLE RABBAN JOHANAN B. ZACCAI ORDAINED THAT TESTIMONY WITH REGARD TO THE NEW MOON SHOULD BE RECEIVED DURING THE WHOLE OF THE DAY.

כיון דלא אמור כלל אין לך שיבוש גדול מזה

<big><b>GEMARA: </b></big>How did the Levites go wrong in the daily Psalm?<span class="x" onmousemove="('comment',' Lit., 'song'. It was the custom for the Levites to chant a psalm while the drink-offering accompanying the daily sacrifices was being offered, as explained in the Gemara infra.');">¹¹</span> - Here [in Babylon] it was explained that they did not say any psalm at all.<span class="x" onmousemove="('comment',' Being in doubt whether to recite the festival psalm or that of the weekday, V. infra.');">¹²</span>

מתיב רב אחא בר הונא תמיד של ראש השנה שחרית קרב כהלכתו במוסף מהו אומר (תהלים פא, ב) הרנינו לאלהים עוזנו הריעו לאלהי יעקב במנחה מהו אומר (תהלים כט, ח) קול ה' יחיל מדבר

R'Zera, however, said that they recited the weekday psalm along with the regular sacrifice of the afternoon.<span class="x" onmousemove="('comment',' Whereas, since the day was eventually declared holy, they should have recited the festival psalm. [No special psalm was instituted to be recited in connection with the morning sacrifice on New Year as witnesses rarely came so early.] aucha');">¹³</span> Said R'Zera to Ahabah his son: Go and cite to them [the Babylonians] [the following Baraitha]: 'They made a rule that testimony with regard to the new moon should not be received unless there was still time left to offer the regular sacrifices and the additional sacrifices and thei drink-offerings and to recite the psalm without confusion'.<span class="x" onmousemove="('comment',' The Hebrew word is which R. Zera apparently understands in the sense of 'gabbling'. auca');">¹⁴</span>

ובזמן שחל ראש השנה להיות בחמישי בשבת שהשירה שלו הרנינו לאלהים עוזנו לא היה אומר בשחרית הרנינו מפני שחוזר וכופל את הפרק

Now if you hold that they said the weekday psalm, we understand how there is a possibility of confusion, but if they did not say any psalm at all, how could there be confusion? - Since they did not say a psalm at all, there could be no confusion<span class="x" onmousemove="('comment',' The word being taken in the sense of 'error'.');">¹⁵</span> greater than this.

אלא מהו אומר (תהלים פא, ז) הסירותי מסבל שכמו ואם באו עדים אחר תמיד של שחר אומר הרנינו אע"פ שחוזר וכופל את הפרק

R'Aha B'Huna raised the following objection [against this latter view]: The regular morning sacrifice on New Year is offered In the usual way.<span class="x" onmousemove="('comment',' I.e., it is accompanied by the weekday psalm, v. p. 144, n. 5.');">¹⁶</span> Over the additional sacrifice what psalm is said?

אי אמרת בשלמא כל היכא דמסתפקא אמרינן שירה דחול היינו דקאמר אומרו וכופלו אלא אי אמרת לא אמור כלל מאי אומרו וכופלו

[The one commencing], Sing aloud unto God our strength, make a teru'ah<span class="x" onmousemove="('comment',' E.V. 'shout'.');">¹⁷</span> unto the God of Jacob.<span class="x" onmousemove="('comment',' Ps. LXXXI, 2. The words 'make a teru'ah' were of course appropriate to the day of teru'ah, - New Year.');">¹⁸</span> At the afternoon sacrifice what did they say? [The psalm containing the words], The voice of the Lord shaketh the wilderness.<span class="x" onmousemove="('comment',' Ps. XXIX, 8. This verse is reminiscent of the shofar blown at the giving of the Law.');">¹⁹</span> When New Year fell on a Thursday, for which the regular psalm is 'Sing aloud unto God our strength',<span class="x" onmousemove="('comment',' V. infra, in the list of the daily psalms.');">²⁰</span> they did not say 'Sing aloud' at the morning service because the same section was afterwards repeated. What then did they say? I removed his shoulder from the burden.<span class="x" onmousemove="('comment',' Ps. LXXXI, 7. This verse was said because it refers to Joseph who was supposed to have been liberated on New Year (v. supra 11a) . Apparently the latter half of this psalm was said with the morning sacrifice and the first half with the additional sacrifice.');">²¹</span> If, however, witnesses came after the regular morning sacrifice,<span class="x" onmousemove="('comment',' So that at the time of the sacrifice they did not yet know if the day would be holy.');">²²</span> they said 'Sing aloud', although the verse might afterwards have to be repeated'. Now if you hold that wherever there is a doubt we say the weekday psalm, we understand the statement here that 'it might be repeated'. But if you hold that they said no psalm at all, what is meant by repeating it'? -