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סוכה 54:2
Soncino English Talmud · Berean Standard Bible
If [the omission is to be justified] on account of the omission of the eve of the Passover, [the latter, it may be pointed out], is no omission, for this statement is made according to R. Judah who stated, Never in the life of the third group did they reach the verse, I love the Lord, for he heareth my voice, since the people composing the group were few in number. But did you not say that the earlier part of our Mishnah is not in agreement with R. Judah? — Is it not possible that our Tanna agrees with R. Judah on one point though he disagrees with him on another point? What else then was omitted that we might say that this also was similarly omitted? — The other omission was the eve of the Passover which fell on the eve of a Sabbath, when six blasts are to be subtracted and six are to be added. AND NEVER MORE THAN FORTY-EIGHT. No? But is there not the eve of the Passover which falls on the Sabbath, on which, if the statement is in agreement with R. Judah, there were fifty-one blasts, and if it is in agreement with the Rabbis there were fifty-seven? — [Our Mishnah] mentioned only those which recur annually, but does not mention the case of the eve of the Passover which falls on the Sabbath, since it does not occur every year. Does then the eve of the Sabbath in the Intermediate Days of a Festival occur every year? May it sometimes not happen at all, this being the case when, for instance, the first day of the Festival coincides with the eve of the Sabbath? — No, when the first day of the Festival would coincide with the eve of the Sabbath, the Festival is postponed. What is the reason? — Because if the first day of the Festival were to fall on the eve of the Sabbath, when would the Day of Atonement [of that year] be? On the [previous] Sunday. Therefore it is postponed. But do we postpone it? Have we not in fact learnt, The fats [of offerings performed on] the Sabbath may be offered on the Day of Atonement; and R. Zera furthermore stated, When I was in the school of Rab in Babylon I used to say that that which has been taught, ‘If the Day of Atonement fell on the eve of the Sabbath, they did not sound the trumpet, and if it fell at the conclusion of the Sabbath they did not recite the Habdalah’ is agreed to by all, but when I came up to Palestine I found R. Judah the son of R. Simeon b. Pazzi that he sat at his studies and taught that it was in agreement with R. Akiba only? — This is no difficulty since the one statement is according to the Rabbis and the other according to ‘the Others’, for it has been taught, ‘Others’ say, There cannot be more than four weekdays’ difference between the Pentecost of one year and the next, and between one New Year and the next, and if the year was prolonged, there would be five days. An objection was raised: If New Moon fell on the Sabbath, the Psalm of the New Moon supersedes the Psalm of the Sabbath. Now if the law were [as R. Aha stated], why should not one say both that of the New Moon and that of the Sabbath? — R. Safra replied: What is meant by ‘supersedes’? That it supersedes it in the sense of taking precedence over it. But why? [Does not then] that which is constant take precedence over that which is not constant? — R. Johanan answered, [The New Moon Psalm was given precedence] in order that people should know that the New Moon has been fixed at its proper time. Do we then use this as a distinguishing sign? Do we not in fact use another distinguishing sign, as we have learnt: ‘The fats of the Daily Morning offering were placed on the lower half of the Ascent [of the altar] on its east side, while those of the additional offerings were placed on the lower half of the Ascent on its west side; while those of the New Moon were placed beneath the rim of the altar below,’51
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