Eruvin

— R. Zera replied: The New Moon is different [from a festival] —1 Since [its mention] is included [in the benediction on the sanctity of the day] in the morning and evening prayers2 it is also included in that of the additional prayer.3 But do Beth Shammai uphold [the view that the mention of the New Moon4 is] to be included?5 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?6 — [This is indeed] a difficulty.7 On the very question of inclusion8 Tannas differ. For it was taught: If the Sabbath falls on a New Moon or on one of the intermediate days9 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 occasion10 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 Sabbath11 inserting the mention of the sanctity of the day in the middle [of the benediction only].12 R. Simeon b. Gamaliel and R. Ishmael son of R. Johanan b. Beroka ruled: Wherever one is under an obligation to recite seven benedictions13 it is necessary to begin and conclude with the mention of the Sabbath11 and to insert the reference to the sanctity of the day in the middle 14 [of the benediction].15 Now what is the result of the discussion?16 — R. Hisda replied: [The mention of] one ‘memorial’17 suffices for both.18 So also ruled Rabbah: [The mention of] one ‘memorial’ is sufficient for both.18 Rabbah further stated: When we were at R. Huna's we raised the question whether the benediction on the season19 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.20 When I later arrived at Rab Judah's he stated: ‘I recite the benediction on the season21 even over a new pumpkin.22 ‘I do not ask’, I told him, ‘whether it is permitted [to recite this benediction].21 What I ask is whether its recital is obligatory’ ‘Both Rab and Samuel’, he replied: ‘ruled: The benediction on the season21 is recited only on the occasion of the three major festivals.’ 23 An objection was raised: Give a portion unto seven, yea, even unto eight.24 R. Eliezer explained: ‘Seven’ alludes to the seven days of the creation25 and ‘eight’ alludes to the eight days of circumcision.26 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?27 — No; [the reference is] to the benediction [on the sanctity of the day].28 This29 may also be logically supported. For if it were to be assumed30 [that the reference is] to the benediction on the season [the objection could be advanced:] Is [the benediction on] the season recited31 all the seven [days of the festival]?32 — This is really no objection, since a person who did not recite the benediction on the proper day33 must do so on the following or any subsequent day [of the festival].34 At all events, however, [it may be objected] is not a cup of wine35 required?36 May it [thus] be suggested that this37 provides support for R. Nahman who laid down: One may recite the benediction on the season even in the market-place?38 — This39 is no difficulty [at all, since the benediction on the season could be said] when one happens to have a cup of wine.40 This explanation41 is quite satisfactory as regards Pentecost and the New Year festival; but42 how could one proceed on the Day of Atonement?43 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 day43 and caused the wine to be forbidden to him;44 for did not R. Jeremiah b. Abba once say to Rab,45 ‘Have you ceased from work?’ And the latter replied: ‘Yes, I have ceased’.46 [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 might47 give it to a child,48 [it could be retorted:] The law is not in agreement with R. Aha b. Jacob,49 since [the child] possibly might get used to it.50 Now what is [the decision] on this question?51 — The Rabbis sent R. Yemar52 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 log53 desires to have a press on the spot’.54 Thereupon a cup of wine was brought to him [over which] he recited the kiddush55 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?56 He hath no ruling on the subject.57 I appeared before Rab Judah and he also hath no ruling on the subject. ‘Let us’, said Rabbah,58 ‘consider the matter ourselves. It was in fact taught: If the Ninth of Ab 59 fell on a Sabbath the prayers. Israel and the New Moons’. New Moons’. The total number of benedictions is, therefore, no more than ten. Does not this then present an objection against R. Zera and thus the first objection (Supra 40a ad fin.) arises again? not require one for the New Year, that no mention whatsoever of the New Moon is made in the prayers for the New Year, the term ‘memorial’ in ‘the Day of Memorial’, used in reference to the New Year, covering also the New Moon which, as pointed out supra, is referred to in Scripture by a similar expression (Rashi). when both happen to be on the same day. festivals that happens to fall in that season. benediction on the sanctity of the day. In the case of the morning and evening prayers, however, it is not mentioned even in the middle but, as on a weekday, the mention of the New Moon is restricted to the special New Moon prayer beginning, ‘Our God . . . may our remembrance rise’ (tchu vkgh) which is inserted in the benediction on the Temple service (cf. P.B. p. 50). festival of . . ., according to the particular occasion. maintains, contrary to the view of the others, that the mention of the New Moon is not to be inserted even in the middle of the benediction on the sanctity of the day. p. 292). enumerated. season. it follows that on the sanctity of the day, which is pronounced over a cup of wine after the benediction for the wine has been said. must obviously be restricted to the first day of the festival. How then could it be maintained that the reference supra is to all the seven days? minority would receive support from an anonymous Baraitha? day. season. and the restrictions of the day, and similarly the recital of the benediction on the season, (cf. supra n. 11). could not in fact matter with tastes it. circumstance mentioned (cf. R. Han. a.l. and Tosaf. s.v. ,hk a.l.). rests. R. Yemar, he surmised, must have come or a purpose. Jast. (following a different reading): ‘Carry the green date, I have a press on the spot, i.e., you come to find out my opinion, you will soon have an opportunity to learn it’.