עירובין 40

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but it arrived from without the permitted festival limit. He who ate it was of the opinion that if anything arrived for one Israelite it is permitted to another israelite, and he who did not eat it held that all foodstuffs that arrived at the Exilarch's house were intended for all the Rabbis. but did not R. Shesheth meet Rabbah b. Samuel and ask him [a question on sanctities]? — That in fact never happened. A load of turnips once arrived at Mahuza [on a festival day]. Raba went out and observed that they were withered. He therefore permitted the people to buy them, saying: ‘These turnips were undoubtedly pulled out from the ground yesterday. What other objection could be raised? That they arrived from without the permitted festival limit? But anything that arrives for one Israelite is permitted to another Israelite to eat, and much more so are these [turnips permitted] since they were intended for gentiles’. When, however, he observed that [the gentile vendors] were bringing in additional supplies of these turnips he forbade all further buying. Certain gardeners once cut myrtles on the second day of the festival and Rabina permitted people to smell their odour in the evening immediately [after the termination of the festival]. Said Raba b. Tahlifa to Rabina, ‘The Master should really forbid this to them since they are not learned men’. To this R. Shemaiah demurred: ‘Is the reason then that they are not learned men, but if they had been learned men this would have been permitted? But, surely, is It not necessary [to allow time] enough for their preparation?’ They, therefore, proceeded to ask this question of Raba, and he told then; that it was necessary [to allow time] enough for their preparation. R. DOSA RULED: THE PERSON WHO ACTS AS CONGREGATIONAL READER etc. Rabbah stated: When we were at R. Huna's we raised the following question: ‘Is it necessary to mention the New Moon in [the prayers of] the New Year? Is it necessary to mention it because different additional offerings were ordained for the two celebrations or is rather one mention of "memorial" sufficient for both?’ And he told us, ‘You have learnt It: R. DOSA RULED: THE PERSON WHO ACTS AS CONGREGATIONAL READER etc. Does not [this disagreement apply] to the mention [of the New Moon]?’ — No; [it may refer] to the conditional form of the prayer. Logical reasoning also Supports this. For in a Baraitha it was taught: ‘And so did R. Dosa proceed on the New Moons throughout the year but they did not agree with him’. Now if you admit [that their objection was] to his conditional form of prayer one can well understand why they did not agree with him; but if you maintain [that their objection was] to the mention of the New Moon why [it may be asked] did they not agree with him? — What then [would you suggest? That their objection was] to his conditional form of prayer? But what purpose [it could be retorted] was served by expressing disagreement In the two cases? — [Both were] necessary. For if we had been informed [of their disagreement In the case of] the New Year Only it might have been presumed that only in this case did the Rabbis maintain that no [conditional form of prayer should be introduced] because people might come to regard the day with disrespect, but that in the case of the New Moons throughout the year they, it might have been presumed — agree with R. Dosa. And if [their disagreement with R. Dosa] had been expressed in the latter case Only, it might have been presumed that R. Dosa maintained his view only in that case but that in the other case he agrees with the Rabbis. [Hence it is that both cases were] necessary. An objection was raised: If the New Year festival fell on a Sabbath, Beth Shammai ruled: One shall recite ten benedictions, and Beth Hillel ruled: One only recites nine. Now if that were so should it not have been necessary according to Beth Shammai [to order] eleven benedictions?

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— R. Zera replied: The New Moon is different [from a festival] — Since [its mention] is included [in the benediction on the sanctity of the day] in the morning and evening prayers it is also included in that of the additional prayer. But do Beth Shammai uphold [the view that the mention of the New Moon is] to be included? 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? — [This is indeed] a difficulty. On the very question of inclusion Tannas differ. For it was taught: If the Sabbath falls on a New Moon or on one of the intermediate days 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 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]. In the additional prayers one must begin and conclude with the mention of the Sabbath inserting the mention of the sanctity of the day in the middle [of the benediction only]. R. Simeon b. Gamaliel and R. Ishmael son of R. Johanan b. Beroka ruled: Wherever one is under an obligation to recite seven benedictions it is necessary to begin and conclude with the mention of the Sabbath and to insert the reference to the sanctity of the day in the middle [of the benediction]. Now what is the result of the discussion? — R. Hisda replied: [The mention of] one ‘memorial’ suffices for both. So also ruled Rabbah: [The mention of] one ‘memorial’ is sufficient for both. Rabbah further stated: When we were at R. Huna's we raised the question whether the benediction on the season is to be recited on the New Year festival and on the Day of Atonement. 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. When I later arrived at Rab Judah's he stated: ‘I recite the benediction on the season even over a new pumpkin. ‘I do not ask’, I told him, ‘whether it is permitted [to recite this benediction]. What I ask is whether its recital is obligatory’ ‘Both Rab and Samuel’, he replied: ‘ruled: The benediction on the season is recited only on the occasion of the three major festivals.’ An objection was raised: Give a portion unto seven, yea, even unto eight. R. Eliezer explained: ‘Seven’ alludes to the seven days of the creation and ‘eight’ alludes to the eight days of circumcision. 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? — No; [the reference is] to the benediction [on the sanctity of the day]. This may also be logically supported. For if it were to be assumed [that the reference is] to the benediction on the season [the objection could be advanced:] Is [the benediction on] the season recited all the seven [days of the festival]? — This is really no objection, since a person who did not recite the benediction on the proper day must do so on the following or any subsequent day [of the festival]. At all events, however, [it may be objected] is not a cup of wine required? May it [thus] be suggested that this provides support for R. Nahman who laid down: One may recite the benediction on the season even in the market-place? — This is no difficulty [at all, since the benediction on the season could be said] when one happens to have a cup of wine. This explanation is quite satisfactory as regards Pentecost and the New Year festival; but how could one proceed on the Day of Atonement? 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 and caused the wine to be forbidden to him; for did not R. Jeremiah b. Abba once say to Rab, ‘Have you ceased from work?’ And the latter replied: ‘Yes, I have ceased’. [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 give it to a child, [it could be retorted:] The law is not in agreement with R. Aha b. Jacob, since [the child] possibly might get used to it. Now what is [the decision] on this question? — The Rabbis sent R. Yemar 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 desires to have a press on the spot’. Thereupon a cup of wine was brought to him [over which] he recited the kiddush 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. 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? He hath no ruling on the subject. I appeared before Rab Judah and he also hath no ruling on the subject. ‘Let us’, said Rabbah, ‘consider the matter ourselves. It was in fact taught: If the Ninth of Ab fell on a Sabbath

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