Eruvin 39b — the Talmud in English

And

the reason is that

the Rabbis hold that even so, they are two sanctities:

Because

there, too, since it was postponed to the following day, the first day is an ordinary day, and if so, there is sanctity only for one day.

And the reason that the Sages ordained that the thirtieth day be completed in sanctity is only

so that they would not treat it lightly [on the thirtieth day of Elul in another year].

For if you permitted them to perform labor on it from midday onward when they knew that it would be postponed, they would come to perform labor on it even before midday, and perhaps witnesses would come before midday, and the day would be holy, with the result that they had performed labor on a festival. [Rashi. And since this is the reason, they are not considered “one sanctity,” Ritva].

We learned in the Mishna:

And Rabbi Judah further said: A person may make a condition concerning a basket of produce; and likewise, an egg that was laid on the first day may be eaten on the second day:

And we explain:

And they are necessary for Rabbi Judah, in order to teach that there are two sanctities in these three matters: an eruv, a basket of produce, and an egg!

For if it had taught us only that a person may make two eruvin with a condition on

Rosh Hashanah, I would have said that in this matter

is what

Rabbi Judah says,

that it is permitted to make an eruv,

because he does nothing,

since he does nothing but say where his place of residence is.

But with regard to a basket of produce, since

he tithes on a day that is holy—even though it is conditional—and

it appears as though he is preparing untithed produce, I might say that he agrees with the Rabbis that it is forbidden.

This is why it teaches us that even with regard to a basket of produce it is permitted.

And if it had taught us these two—

an eruv and a basket of produce—

because there is no reason to make a decree concerning them.

But with regard to an egg, concerning which there is reason to make a decree:

Or

because of fallen fruit, [according to one Sage—on tractate Beitza 3a—who says that this is the reason for the prohibition of an egg that was laid]. That is to say: it is included in the Sages’ decree, by which they prohibited fallen fruit on a festival, because perhaps one will climb up and detach it.

And because of, that is to say: or because it is included in the decree of

liquids that flowed from grapes [as according to the other Sage there in Beitza], which the Sages prohibited lest one squeeze them.

I might say that he agrees with the Rabbis

that it is forbidden on the second day of

Rosh Hashanah when it was laid on the first day; therefore,

it is necessary!

.

It was taught in a beraita: How did Rabbi Judah say that a person may make a condition concerning a basket of produce on a festival and eat it on the second day?

If he had two baskets of untithed produce before him, he says: If today is an ordinary day and tomorrow is holy, this shall be teruma for that.

And if today is holy and tomorrow is an ordinary day, my words have no effect.

And he designates it by name

as a condition,

and leaves it.

And on the following day he says

concerning that same basket about which he spoke yesterday:

If today is an ordinary day, this shall be teruma for that, and if today is holy, my words have no effect

since it was already teruma from yesterday,

and he designates it by name

this one,

and eats it

its non-sacred counterpart .

And on the following day he says

Rabbi Yose prohibits.

And Rabbi Yose likewise prohibited—

with regard to all three matters stated in our Mishna: an eruv, a basket of produce, and an egg—

on the two festival days of the Diaspora.

For example, the two days of Passover and Sukkot, concerning which the Torah said: one day of cessation; but in the Diaspora they observe two days because they are far from the court and do not know whether Tishrei and Nisan were established on the thirtieth day or on the thirty-first day. And although it is because of uncertainty, and one of them is an ordinary day, even so Rabbi Yose is stringent with regard to them [and below he explains it].

That young deer [a young deer]

that came

which was brought to the Exilarch’s house, that was hunted [which was hunted]

on the first festival day of the Diaspora

by gentiles for the sake of a Jew.

And we hold: Any labor that a gentile performed for the sake of a Jew is forbidden to that Jew on that day until he waits the amount of time needed for it to be performed, [so that there would be time to hunt it on an ordinary day], so that he should not benefit from labor performed for the sake of a Jew on a festival. And the reason is because of a decree lest he tell him to do so, and telling a gentile [to perform labor] is a rabbinic prohibition [based on Mishna Berura, sections 515 and 276].

And it was slaughtered on the second festival day:

Rav Nahman and Rav Hisda ate it

on the second festival day, for in either case it is permitted: If yesterday was an ordinary day, it is permitted; and if yesterday was holy, today is an ordinary day, and we have waited for its slaughter the amount of time needed for it to be performed.

Rav Sheshet did not eat,

because he held that they are one sanctity and resemble one extended day, and one must wait the amount of time needed for it to be performed until the conclusion of the second festival day.

Rav Nahman said,

for he did not agree with Rav Sheshet:

What am I to do with Rav Sheshet, who

as it were

does not eat

ever

deer meat?

For if not so, why does he not eat it now, since it is permitted?

Rav Sheshet said

to Rav Nahman:

And how could he eat it?!

For Isi taught,

as follows.

And some say

that Rav Sheshet said it as a question:

Isi taught—

what we shall explain shortly—and I shall eat?!

And this is what Isi taught:

And Rabbi Yose likewise prohibited

on

the two festival days of the Diaspora,

because they too are one sanctity.

And since that is so, it is likewise forbidden to eat on the second day what was hunted on the first.

Rava said: And what difficulty is this?! Perhaps this is what

Isi said:

Isi taught—

And Rabbi Yose likewise prohibited

to separate conditionally

on the two festival days of Rosh Hashanah in the Diaspora

all Rosh Hashanahs, like that Rosh Hashanah that they observed in Jerusalem on the thirtieth day, when witnesses came from midday onward .

the two Festival days observed in the Diaspora, because they too have one sanctity.

And we raise a difficulty concerning this interpretation:

If so,

how can it teach: two festival days

“of the Diaspora,”

which implies two festival days that are observed as two only in the Diaspora?! And surely “And Rabbi Yose likewise prohibited on the two festival days of Rosh Hashanah

in the Diaspora”—

it should have said,

for this wording applies to Rosh Hashanah, since even in the Land of Israel they sometimes observe it for two days, when witnesses came from midday onward.

Rav Asi said [the Bah and Gaon Yaakov had the version: Rav Ashi]

another refutation of what Rav Sheshet cited from what Isi taught:

What difficulty is this?! Perhaps this is what

Isi said:

And Rabbi Yose likewise made the two festival days of the Diaspora forbidden—

that he did not prohibit them but rather permitted them—

like the two festival days of Rosh Hashanah according to the Rabbis, who

disagree with him and

permit.

And his intention is to say: Rabbi Yose disagreed with the Sages only concerning the two festival days of Rosh Hashanah, but not concerning the two festival days of the Diaspora.

And Rashi explained: Although we force the interpretation greatly, this is preferable, so that we should not establish a corrupt text concerning Rabbi Yose, of whom we hold that his reasoning accompanies him, and this stringency is without a reason.

Rav Sheshet encountered—

for he held that according to Rabbi Yose it is forbidden even on the two festival days of the Diaspora—

Rabbah bar Shemuel.

He said to him,

Rav Sheshet said to Rabbah bar Shemuel:

Did you learn anything concerning the sanctities,

whether you learned a beraita stating whether the two festival days of the Diaspora are one sanctity or two sanctities? [based on the meaning of the Gemara and Rashi below]

He said to him: We learned

this matter:

Rabbi Yose concedes—

that it is permitted—

with regard to the two festival days of the Diaspora,

since they are two sanctities.

He said to him,

Rav Sheshet said to Rabbah bar Shemuel:

If you find them—

Rav Nahman and Rav Hisda, who ate the deer meat because they held that they are two sanctities—

do not tell them anything at all

from this beraita, so that they will not embarrass me because I did not eat the deer meat.

Rav Ashi said: Amemar told me personally:

that

that young deer

from eating which Rav Sheshet refrained

was not hunted

actually hunted

on the first day and slaughtered on the second, as we said, [for if that were so, Rav Sheshet would not have refrained from eating it],

If you encounter them—

Rav Naḥman and Rav Ḥisda, who ate the deer meat because they held that the two days have two separate sanctities—

do not tell them anything

about this baraita, so that they will not embarrass me for not having eaten the deer meat.

Rav Ashi said: As for me, Ameimar told me that

that young deer

which Rav Sheshet refrained from eating

was not in fact captured

on the first day

and slaughtered on the second day, as we said, [for had that been the case, Rav Sheshet would not have refrained from eating it

],