## Eruvin Daf 40b

###### Eruvin 40b:1
[Eruvin 40b:1](https://torahapp.org/share/book/Eruvin/r/40b:1)

אָמַר רַבִּי זֵירָא: שָׁאנֵי רֹאשׁ חֹדֶשׁ, מִתּוֹךְ שֶׁכּוֹלֵל לְשַׁחֲרִית וְעַרְבִית, כּוֹלֵל נָמֵי בְּמוּסָפִין.

**William Davidson Edition - English:**
**Rabbi Zeira said: The New Moon is different,** for while it must indeed be mentioned according to Beit Shammai, it does not require a separate blessing. **Since** the New Moon **is included** in the regular **morning and evening** prayers without a separate blessing, **it is included in the additional** prayer **as well** without a separate blessing.


###### Eruvin 40b:2
[Eruvin 40b:2](https://torahapp.org/share/book/Eruvin/r/40b:2)

וּמִי אִית לְהוּ לְבֵית שַׁמַּאי כּוֹלֵל? וְהָתַנְיָא: רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים: מִתְפַּלֵּל שְׁמֹנֶה, וּבֵית הִלֵּל אוֹמְרִים: מִתְפַּלֵּל שֶׁבַע. קַשְׁיָא.

**William Davidson Edition - English:**
The Gemara asks: **And do Beit Shammai** accept the view that one should **include** the New Moon in the regular prayer? **Wasn’t it taught** in a *baraita* that with regard to **a New Moon that occurs on Shabbat, Beit Shammai say: One** must **pray** an *Amida* that includes **eight** blessings in the additional prayer, including a separate blessing for the New Moon; **and Beit Hillel say: One must pray** an *Amida* that includes **seven** blessings, as Shabbat and the New Moon are mentioned in the same blessing? Therefore, according to Beit Shammai, we do not include the New Moon and other days in the same blessing, and the fact that the New Moon does not have its own blessing on Rosh HaShana is because one mention of remembrance counts for both Rosh HaShana and New Moon. The Gemara comments: Indeed, this is **difficult.**


###### Eruvin 40b:3
[Eruvin 40b:3](https://torahapp.org/share/book/Eruvin/r/40b:3)

וְכוֹלֵל עַצְמוֹ — תַּנָּאֵי הִיא, דְּתַנְיָא: שַׁבָּת שֶׁחָל לִהְיוֹת בְּרֹאשׁ חֹדֶשׁ אוֹ בְּחוּלּוֹ שֶׁל מוֹעֵד, עַרְבִית שַׁחֲרִית וּמִנְחָה מִתְפַּלֵּל כְּדַרְכּוֹ שֶׁבַע, וְאוֹמֵר מֵעֵין הַמְאוֹרָע בָּעֲבוֹדָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר: בַּהוֹדָאָה, וְאִם לֹא אָמַר מַחֲזִירִין אוֹתוֹ.

**William Davidson Edition - English:**
The Gemara comments: The issue of whether or not one should **include** the mention of the New Moon in the blessing pertaining to the sanctity of the day of Shabbat is **itself** the subject of a dispute between the ***tanna’im*, as it was taught** in a *baraita* with regard to a **Shabbat that occurs on a New Moon or on** one of **the intermediate days of a Festival:** For **the evening, morning, and afternoon prayers, one prays in his** usual **manner** and recites **seven** blessings, **and says** a passage pertaining to the **event** of the day, i.e. May there rise and come [*ya’aleh veyavo*], **during** the blessing of **Temple service. Rabbi Eliezer** disagrees and **says** that this passage is said **during** the blessing of **thanksgiving. And if he did not recite** it, **we require him to return** to the beginning of the prayer and repeat it.


###### Eruvin 40b:4
[Eruvin 40b:4](https://torahapp.org/share/book/Eruvin/r/40b:4)

וּבְמוּסָפִין מַתְחִיל בְּשֶׁל שַׁבָּת, וּמְסַיֵּים בְּשֶׁל שַׁבָּת, וְאוֹמֵר קְדוּשַּׁת הַיּוֹם בָּאֶמְצַע.

**William Davidson Edition - English:**
**And in the additional prayer, one begins** the fourth blessing, the special blessing for the additional service, **with Shabbat, and concludes** it **with Shabbat, and says** a passage referring to **the sanctity of the day** of the New Moon or the Festival **in the middle.** Therefore, only in the additional prayer is the New Moon included in the blessing for the sanctity of the day.


###### Eruvin 40b:5
[Eruvin 40b:5](https://torahapp.org/share/book/Eruvin/r/40b:5)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְרַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמְרִים: כׇּל מָקוֹם שֶׁזָּקוּק לְשֶׁבַע — מַתְחִיל בְּשֶׁל שַׁבָּת וּמְסַיֵּים בְּשֶׁל שַׁבָּת, וְאוֹמֵר קְדוּשַּׁת הַיּוֹם בָּאֶמְצַע.

**William Davidson Edition - English:**
On the other hand, **Rabban Shimon ben Gamliel and Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, say: Wherever** one is **obligated** to recite **seven** blessings, including the evening, morning, and afternoon prayers, **he begins** the fourth blessing **with Shabbat and concludes** it **with Shabbat, and he says** a passage referring to **the sanctity of the day** of the New Moon or the Festival **in the middle.** In their opinion, the New Moon is included in the blessing of the sanctity of the day in all the prayers of the day.


###### Eruvin 40b:6
[Eruvin 40b:6](https://torahapp.org/share/book/Eruvin/r/40b:6)

מַאי הֲוָה עֲלַהּ? אָמַר רַב חִסְדָּא: זִכָּרוֹן אֶחָד עוֹלֶה לוֹ לְכָאן וּלְכָאן. וְכֵן אָמַר רַבָּה: זִכָּרוֹן אֶחָד עוֹלֶה לוֹ לְכָאן וּלְכָאן.

**William Davidson Edition - English:**
Returning to the fundamental question of whether the New Moon must be mentioned separately on Rosh HaShana, the Gemara asks: **What** conclusion **was** reached **about this** issue? **Rav Ḥisda said: One** mention of **remembrance counts for** both **this and that. And so too, Rabba said: One** mention of **remembrance counts for** both **this and that.**


###### Eruvin 40b:7
[Eruvin 40b:7](https://torahapp.org/share/book/Eruvin/r/40b:7)

וְאָמַר רַבָּה: כִּי הֲוֵינָא בֵּי רַב הוּנָא, אִיבַּעְיָא לַן: מַהוּ לוֹמַר זְמַן בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים? כֵּיוָן דְּמִזְּמַן לִזְמַן אָתֵי — אָמְרִינַן, אוֹ דִילְמָא כֵּיוָן דְּלֹא אִיקְּרוּ רְגָלִים לָא אָמְרִינַן. לָא הֲוָה בִּידֵיהּ.

**William Davidson Edition - English:**
Having discussed the Rosh HaShana prayers, the Gemara addresses related issues. **Rabba said: When I was in the house** of study **of Rav Huna, we raised the** following **dilemma: What is** the *halakha* with regard **to saying** the blessing for **time,** i.e., Who has given us life [*sheheḥeyanu*], **on Rosh HaShana and Yom Kippur?** The two sides of the dilemma are as follows: Do we say that **since** these Festivals **come at fixed times** of the year, **we recite** the blessing: Who has given us life, just as we would for any other joyous event that occurs at fixed intervals? **Or** do we say, **perhaps,** that **since** these Festivals **are not called pilgrim Festivals [*regalim*], we do not recite:** Who has given us life, as the joy that they bring is insufficient? Rav Huna **did not have** an answer **at hand.**


###### Eruvin 40b:8
[Eruvin 40b:8](https://torahapp.org/share/book/Eruvin/r/40b:8)

כִּי אֲתַאי בֵּי רַב יְהוּדָה, אֲמַר: אֲנָא אַקָּרָא חַדְתָּא נָמֵי אָמֵינָא זְמַן. אָמְרִי לֵיהּ: רְשׁוּת לָא קָא מִיבַּעְיָא לִי, כִּי קָא מִיבַּעְיָא לִי חוֹבָה מַאי? אָמַר לִי: רַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַויְיהוּ: אֵין אוֹמֵר זְמַן אֶלָּא בְּשָׁלֹשׁ רְגָלִים.

**William Davidson Edition - English:**
**When I came to the house** of study **of Rav Yehuda, he said: I recite** the blessing for **time** even **on a new gourd,** and I certainly recite the blessing on Rosh HaShana and Yom Kippur. **I said to him: I have no dilemma** about the fact that one has the **option** of reciting the blessing for time; **the dilemma I have is** about whether there is an **obligation** to recite the blessing. **What** is the *halakha* in this regard? Rav Yehuda **said to me** that **it was Rav and Shmuel who both said: One recites** the blessing for **time only on the three pilgrim Festivals.**


###### Eruvin 40b:9
[Eruvin 40b:9](https://torahapp.org/share/book/Eruvin/r/40b:9)

מֵיתִיבִי: ״תֶּן חֵלֶק לְשִׁבְעָה וְגַם לִשְׁמוֹנָה״, רַבִּי אֱלִיעֶזֶר אוֹמֵר: ״שִׁבְעָה״ — אֵלּוּ שִׁבְעָה יְמֵי בְּרֵאשִׁית, ״שְׁמוֹנָה״ — אֵלּוּ שְׁמוֹנָה יְמֵי מִילָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: ״שִׁבְעָה״ — אֵלּוּ שִׁבְעָה יְמֵי פֶסַח, ״שְׁמוֹנָה״ — אֵלּוּ שְׁמוֹנָה יְמֵי הַחַג. וּכְשֶׁהוּא אוֹמֵר ״וְגַם״ — לְרַבּוֹת עֲצֶרֶת וְרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
The Gemara **raises an objection** based upon the following *baraita*: The verse states: **“Give a portion to seven, and also to eight”** (Ecclesiastes 11:2). **Rabbi Eliezer says: “Seven,” these are the seven days of Creation; “eight,” these are the eight days** until **circumcision. Rabbi Yehoshua says: “Seven,” these are the seven days of Passover; “eight,” these are the eight days of the festival** of *Sukkot*. **And when it says: “And also,”** like every other instance of the word “also” in the Torah, this comes **to include;** what it includes is ***Shavuot*, and Rosh HaShana, and Yom Kippur.**


###### Eruvin 40b:10
[Eruvin 40b:10](https://torahapp.org/share/book/Eruvin/r/40b:10)

מַאי לָאו לִזְמַן? לֹא, לִבְרָכָה.

**William Davidson Edition - English:**
**What, is** this exposition **not** coming **to** teach us that on these days one is obligated to recite the blessing for **time?** The Gemara responds: **No,** it is referring **to the blessing** recited over the special sanctity of the day.


###### Eruvin 40b:11
[Eruvin 40b:11](https://torahapp.org/share/book/Eruvin/r/40b:11)

הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִי סָלְקָא דַעְתָּךְ לִזְמַן — זְמַן כׇּל שִׁבְעָה מִי אִיכָּא? הָא לָא קַשְׁיָא: דְּאִי לָא מְבָרֵךְ הָאִידָּנָא — מְבָרֵךְ לִמְחַר וּלְיוֹם אוּחְרָא.

**William Davidson Edition - English:**
The Gemara comments: **So too, it is reasonable** to explain, **as if it would enter your mind** to say that it is referring **to** the blessing for **time, is there** a blessing for **time** that is recited **all seven** days of the Festival? It is recited only on the first day. The Gemara refutes this argument: **This is not difficult,** as it means **that if he does not recite the blessing** for time **now, he recites** the blessing **tomorrow or the following day,** as all seven days are part of the pilgrim Festival.


###### Eruvin 40b:12
[Eruvin 40b:12](https://torahapp.org/share/book/Eruvin/r/40b:12)

מִכׇּל מָקוֹם — בָּעִינַן כּוֹס? לֵימָא מְסַיַּיע לֵיהּ לְרַב נַחְמָן. דְּאָמַר רַב נַחְמָן: זְמַן אוֹמְרוֹ אֲפִילּוּ בַּשּׁוּק. הָא לָא קַשְׁיָא, דְּאִיקְּלַע לֵיהּ כּוֹס.

**William Davidson Edition - English:**
The Gemara asks: **In any case, we require** that this blessing be recited over **a cup** of wine, and most people do not have cups of wine for the intermediate days of a Festival. **Let us say** that this **supports Rav Naḥman, as Rav Naḥman said:** The blessing for **time may be recited even in the market,** without a cup of wine. The Gemara responds: **This is not difficult,** as the case is that **he happened to have a cup;** but without a cup of wine, the blessing may not be recited.


###### Eruvin 40b:13
[Eruvin 40b:13](https://torahapp.org/share/book/Eruvin/r/40b:13)

הָתִינַח עֲצֶרֶת וְרֹאשׁ הַשָּׁנָה, יוֹם הַכִּפּוּרִים הֵיכִי עָבֵיד? אִי מְבָרֵךְ עֲלֵיהּ וְשָׁתֵי לֵיהּ — כֵּיוָן דְּאָמַר זְמַן, קַבְּלֵיהּ עֲלֵיהּ וַאֲסִר לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **Granted,** one can recite the blessing over a cup of wine on ***Shavuot* and Rosh HaShana;** but **what does one do on Yom Kippur? If** you say that **he should recite the blessing** over a cup of wine before the actual commencement of Yom Kippur **and drink it,** there is a difficulty: **Since he recited** the blessing for **time, he accepted** the sanctity of the day **upon himself, and** therefore **caused** the wine **to be prohibited to himself** by the laws of Yom Kippur.


###### Eruvin 40b:14
[Eruvin 40b:14](https://torahapp.org/share/book/Eruvin/r/40b:14)

דְּהָאֲמַר לֵיהּ רַב יִרְמְיָה בַּר אַבָּא לְרַב: מִי בָּדְלַתְּ? וַאֲמַר לֵיהּ: אִין, בָּדֵילְנָא.

**William Davidson Edition - English:**
**As didn’t Rav Yirmeya bar Abba say** the following **to Rav,** upon observing him recite *kiddush* before the actual commencement of Shabbat: **Have you** therefore accepted the obligation to **abstain** from labor from this point on? **And he said to him: Yes, I have** accepted the obligation to **abstain** from labor. This indicates that once one recites *kiddush* and accepts upon himself the sanctity of the day, all the laws of the day apply to him. Accordingly, if one recited the blessing for time for Yom Kippur, he may no longer eat or drink.


###### Eruvin 40b:15
[Eruvin 40b:15](https://torahapp.org/share/book/Eruvin/r/40b:15)

לִבְרוֹךְ עֲלֵיהּ וְלַנְּחֵיהּ — הַמְבָרֵךְ צָרִיךְ שֶׁיִּטְעוֹם! לִיתְּבֵיהּ לְיָנוֹקָא — לֵית הִלְכְתָא כְּרַב אַחָא, דִּילְמָא אָתֵי לְמִסְרַךְ.

**William Davidson Edition - English:**
And if you say that **he should recite the blessing over** a cup of wine **and leave it** and drink it only after the conclusion of Yom Kippur, this too is difficult, as the principle is that **one who recites a blessing** over a cup of wine **must taste** from it. If you say **that he should give it to a child,** who is not obligated to fast, this too is not feasible because **the *halakha* is not in accordance with** the opinion of **Rav Aḥa,** who made a similar suggestion with regard to a different matter, due to a concern that **perhaps** the child **will come to be drawn after** it. The child might come to drink wine on Yom Kippur even in future years after he comes of age, and we do not institute a practice that might turn into a stumbling block.


###### Eruvin 40b:16
[Eruvin 40b:16](https://torahapp.org/share/book/Eruvin/r/40b:16)

מַאי הָוֵי עֲלַהּ? שַׁדְּרוּהּ רַבָּנַן לְרַב יֵימַר סָבָא קַמֵּיהּ דְּרַב חִסְדָּא בְּמַעֲלֵי יוֹמָא דְּרֵישׁ שַׁתָּא, אֲמַרוּ לֵיהּ: זִיל חֲזִי הֵיכִי עָבֵיד עוֹבָדָא, תָּא אֵימָא לַן. כִּי חַזְיֵיהּ אֲמַר לֵיהּ: דַּלְיוּהּ לִרְטִיבָה רָפְסָא לֵיהּ בְּדוּכְתֵּיהּ. אַיְיתוֹ לֵיהּ כָּסָא דְחַמְרָא, קַדֵּישׁ וַאֲמַר זְמַן.

**William Davidson Edition - English:**
The Gemara asks: **What** conclusion **was** reached **about this** matter? Must one recite the blessing: Who has given us life, on Rosh HaShana and Yom Kippur? **The Sages sent Rav Yeimar the Elder before Rav Ḥisda on the eve of Rosh HaShana. They said to him: Go, see how he acts** in this regard and then **come** and **tell us. When** Rav Ḥisda **saw** Rav Yeimar, **he said to him** in the words of a folk saying: **One who picks up a moist log,** which is not fit for firewood, must want to do **something on the spot.** In other words, you certainly have come to me with some purpose in mind, and not just for a visit. **They brought him a cup of wine, and he recited *kiddush* and** the blessing for **time.**


###### Eruvin 40b:17
[Eruvin 40b:17](https://torahapp.org/share/book/Eruvin/r/40b:17)

וְהִלְכְתָא: אוֹמֵר זְמַן בְּרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים. וְהִלְכְתָא: זְמַן — אוֹמְרוֹ אֲפִילּוּ בַּשּׁוּק.

**William Davidson Edition - English:**
The Gemara concludes: **The *halakha*** is that **one recites** the blessing for **time on Rosh HaShana and on Yom Kippur,** and **the *halakha*** is that **one may recite** the blessing for **time even in the market,** as it does not require a cup of wine.


###### Eruvin 40b:18
[Eruvin 40b:18](https://torahapp.org/share/book/Eruvin/r/40b:18)

וְאָמַר רַבָּה, כִּי הֲוֵינַן בֵּי רַב הוּנָא אִיבַּעְיָא לַן: בַּר בֵּי רַב דְּיָתֵיב בְּתַעֲנִיתָא בְּמַעֲלֵי שַׁבְּתָא, מַהוּ לְאַשְׁלוֹמֵי? לָא הֲוָה בִּידֵיהּ. אֲתַאי לְקַמֵּיהּ דְּרַב יְהוּדָה וְלָא הֲוָה בִּידֵיהּ.

**William Davidson Edition - English:**
Having discussed a question that was raised during Rabba’s student years, the Gemara now records another such question. **And Rabba** also **said: When we were in the house** of study **of Rav Huna, we raised the** following **dilemma: A student in his master’s house who is fasting on Shabbat eve, what is** the *halakha* with regard to whether he has **to complete** the fast until the end of the day? Do we perhaps say that he must stop fasting before Shabbat, so as not to enter Shabbat weary from his fast? Rav Huna **did not have** an answer **at hand. I** subsequently **came before Rav Yehuda, and he** too **did not have** an answer **at hand.**


###### Eruvin 40b:19
[Eruvin 40b:19](https://torahapp.org/share/book/Eruvin/r/40b:19)

אָמַר רָבָא: נֶחְזְיֵיהּ אֲנַן, דְּתַנְיָא: תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת

**William Davidson Edition - English:**
**Rava said: Let us look** ourselves for an answer from the sources. **As it was taught** in a *baraita* in the case of **the Ninth of Av that occurs on Shabbat,**