Shabbat 48

ולית הילכתא ככל הני שמעתתא אלא כי הא דא"ר יהושע בן לוי יום הכפורים שחל להיות בשבת המתפלל נעילה צריך להזכיר של שבת יום הוא שנתחייב בארבע תפלות

Yet the law is as none of these rulings, but as R. Joshua b. Levi's dictum: When the Day of Atonement falls on the Sabbath, he who recites the Ne'ilah Service<span class="x" onmousemove="('comment',' The 'closing service'. Originally this was held daily in the Temple just before the closing of the Temple gates (cf. Ta'an. IV, 1). Outside the Temple a Ne'ilah service was held only on public fast days; sub sequently, however, it was abolished and retained for the Day of Atonement only. Elbogen, pp. 68, 152. ');">¹</span> must refer to the Sabbath:<span class="x" onmousemove="('comment',' 'Thou didst sanctify the Sabbath and this Day of Atonement'. ');">²</span>

קשיא הילכתא אהילכתא אמרת הילכתא כריב"ל וקיימא לן הילכתא כרבא דאמר רבא יו"ט שחל להיות בשבת שליח ציבור היורד לפני התיבה ערבית אינו צריך להזכיר של יום טוב שאילמלא שבת אין שליח צבור יורד ערבית ביו"ט

it is a day when four services are obligatory.<span class="x" onmousemove="('comment',' And the same applies to Festivals falling on the Sabbath. ');">³</span> Then one law contradicts another! [First] you say that the law is as R. Joshua b. Levi, whereas it is an established principle that the law is as Raba. For Raba said: On a Festival that falls on the Sabbath, the Reader<span class="x" onmousemove="('comment',' Lit., 'the congregation messenger or representative'. ');">⁴</span>

הכי השתא התם בדין הוא דאפילו בשבת נמי לא צריך ורבנן הוא דתקוני משום סכנה אבל הכא יום הוא שנתחייב בארבע תפלות:

who descends before the desk<span class="x" onmousemove="('comment',' In Talmudic times the reading desk in Babylonian synagogues was on a lower level than the rest of the synagogue. ');">⁵</span> at the Evening Service<span class="x" onmousemove="('comment',' He recites the 'one benediction embodying the seven'. V. P.B. pp. 119f. ');">⁶</span>

ולא באליה כו': חכמים היינו תנא קמא איכא בינייהו דרב ברונא אמר רב ולא מסיימי:

need not make mention of the Festival,<span class="x" onmousemove="('comment',' He merely concludes with 'Who sanctifiest the Sabbath'. ');">⁷</span> since but for the Sabbath the Reader would not descend [before the desk] at the Evening Service on Festivals.<span class="x" onmousemove="('comment',' To read the benediction mentioned in n. 5. This runs counter to the view of R. Joshua b. Levi. ');">⁸</span>

<big><strong>מתני׳</strong></big> אין מדליקין בשמן שריפה ביו"ט רבי ישמעאל אומר אין מדליקין בעטרן מפני כבוד השבת וחכמים מתירין בכל השמנים בשמן שומשמין בשמן אגוזים בשמן צנונות בשמן דגים בשמן פקועות בעטרן ובנפט ר' טרפון אומר אין מדליקין אלא בשמן זית בלבד:

— How compare! There, by ritual law it is not required even on the Sabbath,<span class="x" onmousemove="('comment',' The repetition of the Eighteen Benedictions on weekdays and the 'seven benedictions' on Sabbaths and Festivals by the Reader was originally instituted on account of the uneducated, who could not pray for themselves. In the Evening Service, however, which in origin was regarded as of a voluntary character (v. Ber. 27b), this repetition was omitted, and the same should apply to the Sabbath too. ');">⁹</span> and it was the Rabbis who instituted it on account of danger;<span class="x" onmousemove="('comment',' The Synagogues were situated outside the town, therefore the Rabbis prolonged the service by the addition of this passage so that latecomers might not be left alone in the synagogue and have to return home by themselves. ');">¹⁰</span>

<big><strong>גמ׳</strong></big> מ"ט לפי שאין שורפין קדשים ביו"ט מנהני מילי אמר חזקיה וכן תנא דבי חזקיה אמר קרא (שמות יב, י) ולא תותירו ממנו עד בקר והנותר ממנו עד בקר שאין ת"ל עד בקר מה ת"ל עד בקר בא הכתוב ליתן לו בקר שני לשריפתו

but here it is a day when four services are a [statutory] obligation. NOR WITH TAIL FAT etc. But the SAGES are identical with the first Tanna?<span class="x" onmousemove="('comment',' V. Mishnah on 20b. ');">¹¹</span>

אביי אמר אמר קרא (במדבר כח, י) עולת שבת בשבתו ולא עולת חול בשבת ולא עולת חול ביו"ט

— They differ in respect to R. Beruna's dictum in Rab's name,<span class="x" onmousemove="('comment',' Supra 21a. ');">¹²</span> but it is not clearly defined.<span class="x" onmousemove="('comment',' Who accepts and who rejects that view. ');">¹³</span>

רבא אמר אמר קרא (שמות יב, טז) הוא לבדו יעשה לכם הוא ולא מכשירין לבדו ולא מילה שלא בזמנה דאתיא בק"ו

<b><i>MISHNAH</i></b>. ONE MAY NOT KINDLE [THE SABBATH LAMP] WITH OIL OF BURNING ON FESTIVALS.<span class="x" onmousemove="('comment',' V. supra 23b. ');">¹⁴</span> R. ISHMAEL SAID: ONE MAY NOT LIGHT [IT] WITH 'ITRAN,<span class="x" onmousemove="('comment',' Jast.: a sort of resin used for lighting in place of oil. ');">¹⁵</span>

רב אשי אמר (שבת) (ויקרא כג, ג) שבתון

FOR THE HONOUR OF THE SABBATH; BUT THE SAGES PERMIT IT WITH ALL OILS; WITH SESAME OIL, NUT OIL, RADISH OIL, FISH OIL, GOURD OIL, ITRAN AND NAPHTHA. R. TARFON SAID: ONE MAY LIGHT [IT] WITH OLIVE OIL, ONLY. <b><i>GEMARA</i></b>. What is the reason? — Because sacred [commodities] may not be burnt on Festivals.<span class="x" onmousemove="('comment',' V. supra 23b. ');">¹⁶</span> Whence do we know it? — Said Hezekiah, and the School of Hezekiah taught likewise: And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning [ye shall burn with fire]:<span class="x" onmousemove="('comment',' Ex. XII, 10. The reference is to the Passover sacrifice. ');">¹⁷</span> now [the second] until the morning' need not be stated. What then is the teaching of, until the morning'? Scripture comes to appoint the second morning for its burning.<span class="x" onmousemove="('comment',' i.e., the sixteenth of the month, which was not a Festival, v. p. 105, n. 2. This shows that its burning on the Festival is forbidden. ');">¹⁸</span> Abaye said: Scripture saith, 'the burnt-offering of the Sabbath [shall be burnt] on its Sabbath',<span class="x" onmousemove="('comment',' Num. XXVIII, 10. This is the literal translation of the verse; the E.V. is not so true to the original. ');">¹⁹</span> but not the burnt-offering of weekdays on the Sabbath, nor the burnt-offering of weekdays on Festivals.<span class="x" onmousemove="('comment',' E.g., the animal sacrificed before the Sabbath or a Festival is not to be burnt the following evening. Hence sacrifices and sacred food in general, if unfit, may a minori not be burnt on Festivals. ');">²⁰</span> Raba said, Scripture saith, [no manner of work shall be done on them, save that which every man must eat,] that only may be done of you:<span class="x" onmousemove="('comment',' With reference to festivals. Ex. XII, 16. ');">²¹</span> 'that', but not its preliminaries;<span class="x" onmousemove="('comment',' E.g., one may roast meat, but not construct an oven or make a spit for the roasting. ');">²²</span> 'only', but not circumcision out of its proper time, which might [otherwise] be inferred a minori.<span class="x" onmousemove="('comment',' A child is circumcised on the Sabbath if it is the eighth day after birth (Lev. XII, 3), but not otherwise. This is deduced from 'alone', which is a limitation. But for this one could infer a minori (v. infra 132b) that it is permissible. Thus we learn that when an act need not be done on a particular day, it may not be done on the Sabbath or Festivals, and the same applies to the burning of defiled sacred food. ');">²³</span> R. Ashi said: on the first day shall be a solemn rest [Sabbathon]<span class="x" onmousemove="('comment',' Lev. XXIII, 39. ');">²⁴</span>