Shabbat 228

כי הוינא בבבל הוה אמרי הא דתניא יוה"כ שחל להיות ע"ש לא היו תוקעין ובמוצאי שבת לא היו מבדילין דברי הכל היא כי סליקנא להתם אשכחיתיה ליהודה בריה דרבי שמעון בן פזי דיתיב וקאמר ר' עקיבא היא דאי רבי ישמעאל כיון דאמר חלבי שבת קריבין ביום הכיפורים ליתקע כי היכי דליהוי ידעי דחלבי שבת קריבין ביום הכיפורים ואמינא ליה אנא כהנים זריזין הן

When I was in Babylon<span class="x" onmousemove="('comment',' R. Zera was a Babylonian who studied at home first and then emigrated to Palestine, ');">¹</span> I thought,<span class="x" onmousemove="('comment',' Lit., 'said', ');">²</span> That which was taught, If the Day of Atonement fell on the eve of the sabbath [Friday], it [the <i>Shofar</i>] was not sounded,<span class="x" onmousemove="('comment',' As on ordinary Fridays, supra 35b. ');">³</span>

אמר ליה מר קשישא בריה דרב חסדא לרב אשי מי אמרינן כהנים זריזין הן והתנן שלש להבטיל את העם ממלאכה שלש להבדיל בין קודש לחול כדאמר אביי לשאר עמא דבירושלים הכא נמי לשאר עמא דבירושלים

while [if it fell] at the termination of the Sabbath, habdalah was not recited,<span class="x" onmousemove="('comment',' In the evening prayer, V. Glos. When a Festival falls on Sunday, habdalah is recited in the evening to signify that there is a distinction between the holiness of the Sabbath and that of Festivals. ');">⁴</span> is a unanimous opinion. But when I emigrated thither [to Palestine]. I found Judah the son of R. Simeon b. Pazzi sitting and saying, This is according to Akiba [only];<span class="x" onmousemove="('comment',' Since he maintains that the fats of the Sabbath may not be burnt on the Day of Atonement and vice versa, he evidently holds that they each enjoy equal sanctity. Therefore neither habdalah nor the sounding of the shofar is required, for these are necessary only to mark a difference in the degree of sanctity. ');">⁵</span> for if [it agrees with] R. Ishmael, — since he maintains, The fats of the Sabbath may be offered on the Day of Atonement, let it [the <i>Shofar</i>] be sounded, so that it may be known that the fats of the Sabbath can be offered on the Day of Atonement,<span class="x" onmousemove="('comment',' For the sounding of the shofar would teach that the Day of Atonement possessed a lower degree of holiness. ');">⁶</span>

וליתקע כי היכי דלידעי דשרי בקניבת ירק מן המנחה ולמעלה אמר רב יוסף לפי שאין דוחין שבות להתיר

Whereupon I said to him, The priests<span class="x" onmousemove="('comment',' Who burn the fats. ');">⁷</span> are zealous.<span class="x" onmousemove="('comment',' They take care to know the law and need no reminder. ');">⁸</span> Mar Kashisha son of R. Hisda said to R. Ashi: Do we then say, Priests are zealous? Surely we learnt: Three [blasts were blown] to cause the people to cease work; three, to distinguish between the holy [day] and weekdays?<span class="x" onmousemove="('comment',' This was done in the Temple, and he assumed that it was in order to remind the priests, ');">⁹</span>

ורב שישא בריה דרב אידי אמר שבות קרובה התירו שבות רחוקה לא התירו

— As Abaye answered,<span class="x" onmousemove="('comment',' In reference to another matter; v, Yoma 37b, ');">¹⁰</span> it was for the rest of the people in Jerusalem; so here too it was for the rest of the people in Jerusalem. Yet let it [the <i>Shofar</i>] be blown, so that they might know that the trimming of vegetables is permitted [on the Day of Atonement] from the [time of] minhah<span class="x" onmousemove="('comment',' V. Glos. ');">¹¹</span>

ושבות קרובה התירו והתנן יום טוב שחל להיות ערב שבת תוקעין ולא מבדילין מוצאי שבת מבדילין ולא תוקעין ואמאי ליתקע כי היכי דלידעי דשרי בשחיטה לאלתר אלא מחוורתא כדרב יוסף

and onwards?<span class="x" onmousemove="('comment',' In this it differs from the Sabbath, when it is forbidden, V. infra. ');">¹²</span> Said R. Joseph: Because a shebuth<span class="x" onmousemove="('comment',' V. Glos.; the blowing of the shofar is a shebuth. ');">¹³</span> is not superseded in order to give permission.<span class="x" onmousemove="('comment',' But only where it is necessary to emphasize prohibitions, e.g., if Friday is a Festival, so that many things permitted thereon are forbidden on the Sabbath, ');">¹⁴</span>

אמר רבי זירא אמר רב הונא ואמרי לה אמר רבי אבא אמר רב הונא יוה"כ שחל להיות בשבת אסור בקניבת ירק אמר רב מנא תנא מנין ליוה"כ שחל להיות בשבת שאסור בקניבת ירק ת"ל (שמות טז, כג) שבתון שבות למאי אילימא למלאכה והכתיב (שמות כ, ט) לא תעשה כל מלאכה אלא לאו אקניבת ירק ש"מ

While R. Shisha son of R. Idi answered: A shehuth [of] immediate<span class="x" onmousemove="('comment',' Lit., 'near', ');">¹⁵</span> [importance] was permitted; a shebuth [of] distant [importance] was not permitted<span class="x" onmousemove="('comment',' If it were of immediate importance, the shebuth would have been permitted. But in any case when the day of Atonement falls on Friday, the vegetables, even if trimmed, cannot be cooked on the Sabbath. So that the sounding of the shofar would only be of importance for subsequent Days of Atonement, and in such a case the shebuth is not superseded. ');">¹⁶</span> But did they permit a shebuth [of] immediate [importance]? Surely we learnt: If a Festival falls on Friday, we sound [the <i>shofar</i>] but do not recite habdalah;<span class="x" onmousemove="('comment',' On Friday evening, because habdalah is recited only when a more stringent holiness is left behind. ');">¹⁷</span>

אמר רבי חייא בר אבא אמר רבי יוחנן יוה"כ שחל להיות בשבת מותר בקניבת ירק מיתיבי מנין ליוה"כ שחל להיות בשבת שאסור בקניבת ירק ת"ל שבתון שבות למאי אילימא למלאכה והכתיב לא תעשה כל מלאכה אלא לאו בקניבת ירק לא לעולם למלאכה ולעבור עליה בעשה ול"ת

[if it falls] at the termination of the Sabbath, we recite habdalah<span class="x" onmousemove="('comment',' On Saturday evening. ');">¹⁸</span> but do not sound [the <i>shofar</i>].<span class="x" onmousemove="('comment',' Saturday afternoon. ');">¹⁹</span> But why so: let it be sounded so that it may be known that killing [animals for food] is permitted immediately [the Sabbath ends]?<span class="x" onmousemove="('comment',' For the preparation of food is permitted on Festivals, Ex, XII. 6. ');">²⁰</span>

תניא כוותיה דרבי יוחנן יוה"כ שחל להיות בשבת

Rather it is clear that it is as R. Joseph [answered]. R. Zera said in R. Huna's name — others state, R. Abba said in R. Huna's name: If the Day of Atonement falls on the Sabbath, the trimming of vegetables is forbidden. R. Mana said, It was taught likewise: How do we know that if the Day of Atonement falls on the Sabbath, the trimming of vegetables<span class="x" onmousemove="('comment',' I.e., cutting away those parts of vegetables which are not edible. The reference is of course to unattached vegetables. ');">²¹</span> is forbidden? Because it is said, Sabbathon; it is a shebuth.<span class="x" onmousemove="('comment',' Ex. XVI, 23: E.V. (solemn) rest. Here it is translated as shebuth, and thus intimates such labour as trimming vegetables. ');">²²</span> Now, in respect of what [is it stated]: shall we say. In respect of labour<span class="x" onmousemove="('comment',' I.e., the word forbids actual labour, e.g. the trimming of vegetables that are still attached to the soil, supra 73b. — The discussion here treats of vegetables already cut off from the ground. ');">²³</span> — surely it is written, thou shalt not do any work?<span class="x" onmousemove="('comment',' Ex, XX, 9, hence sabbathon is superfluous. ');">²⁴</span> Hence it must surely refer to the trimming of vegetables;<span class="x" onmousemove="('comment',' The verse is merely a support (asmakta), the prohibition being a Rabbinical one only (Ri). ');">²⁵</span> this proves it. A. Hiyya b. Abba said in R. Johanan's name: If the Day of Atonement falls on the Sabbath, the trimming of vegetables is permitted. An objection is raised: How do we know that if the Day of Atonement falls on the Sabbath, the trimming of vegetables is forbidden? Because sabbathon is stated: it is a shebuth. In respect of what: shall we say in respect of labour, — surely it is written, 'thou shalt not do any work'? Hence it must surely refer to the trimming of vegetables! — No: in truth it refers to actual work, but [it is stated] to [show that] one violates an affirmative and a negative injunction on account thereof.<span class="x" onmousemove="('comment',' Sabbathon is an affirmative command, bidding one to rest, ');">²⁶</span> It was taught in accordance with R. Johanan: If the Day of Atonement falls on the Sabbath,