Shabbat 114b (קיד:) — the Talmud in English

Rabbi Zeira said:

When I was

studying Torah

in Babylonia,

before I ascended to Eretz Yisrael,

I would say,

I thought to say that:

with regard to that which was taught in a beraita: When Yom Kippur occurs on the eve of Shabbat—

they would not sound the shofar blasts

before the onset of Shabbat—the six blasts that are sounded every Friday eve—because these blasts were intended to induce the people to desist from labor and to distinguish between a weekday and Shabbat, whereas on Yom Kippur one does not perform labor.

And

if Yom Kippur occurred

on the conclusion of Shabbat, they would not recite havdala

in the prayer, reciting in it the blessing: “Blessed is He Who distinguishes between sacred and sacred,” just as they recite havdala when a Festival occurs at the conclusion of Shabbat. This is because Yom Kippur is also called Shabbat—

This beraita—

it is the opinion of everyone!

It did not occur to me, while I was in Babylonia, that it was dependent on the dispute between Rabbi Yishmael and Rabbi Akiva in our Mishna.

But

when I ascended there,

when I went up to Eretz Yisrael,

I found

I found

Yehuda, son of Rabbi Shimon ben Pazi, sitting and saying:

This beraita—

it is the opinion of Rabbi Akiva.

According to him, Yom Kippur and Shabbat are equal in their stringency, and therefore there is no need to distinguish between them through the blasts.

For if it is the opinion of Rabbi Yishmael, since he says that the fats of Shabbat are sacrificed on Yom Kippur—

it follows that Yom Kippur is less stringent than Shabbat, and if so, one should

sound the blasts

on Yom Kippur that occurs on the eve of Shabbat, before the onset of Shabbat, for two reasons:

a. In order to cause the priests to desist from sacrificing the fats of the Yom Kippur offering that occurs on the eve of Shabbat on Shabbat.

b.

So that they would know

in future years that when Yom Kippur occurs at the conclusion of Shabbat, and they then do not sound the blasts on Shabbat before the onset of Yom Kippur, the priests would know from the fact that they did not sound the blasts on Shabbat before the onset of Yom Kippur

that the fats of Shabbat are sacrificed on Yom Kippur.

And I said to him: Priests are diligent,

and they do not need blasts to serve as a sign reminding them of the halakha that the fats of Shabbat are sacrificed on Yom Kippur, and not the reverse. And in any event, even according to Rabbi Yishmael they do not sound the blasts.

Mar Kashisha, son of Rav Ḥisda, said to Rav Ashi: Do we say that priests are diligent

and therefore have no need for blasts?

But didn’t we learn

in tractate Sukkah, with regard to the number of blasts in the Temple each day, that on the eve of Shabbat they would add in the Temple

three

blasts in order

to cause the people

to desist from labor.

And afterward they sounded another

three

blasts in order

to distinguish between sacred and profane,

as Shabbat had by then become sacred.

It can be inferred that these blasts were intended for the priests in the Temple, and it is proven that one may not rely on the diligence of the priests!?

And we answer: These blasts were not intended for the priests, but for the people in Jerusalem.

And

as Abaye said

with regard to the appropriate time for the recitation of Shema with sunrise: There was a sign in the Temple for the people in Jerusalem, enabling them to recognize when its time arrived in the morning, when the sun glinted off the golden candelabrum that Queen Helene had donated.

And Abaye said that this was not a sign for the priests, since they recited Shema at a different time, but

for the rest of the people in Jerusalem.

Here too,

the blasts in the Temple were

for the rest of the people in Jerusalem.

Furthermore, we analyze this matter:

Let them sound the blasts

on Yom Kippur that occurs on the eve of Shabbat, close to Shabbat,

so that they would know,

so that everyone would know that Yom Kippur is less stringent than Shabbat,

since it is permitted

on Yom Kippur

to engage in kinuv yerak,

which means that it is permitted to prepare detached vegetables on it [for cooking after the fast] by removing the leaves from the stalks,

from the afternoon offering onward.

Although this matter—preparing food for after Shabbat—is forbidden to do on Shabbat, by rabbinic prohibition of shevut, it was permitted on Yom Kippur. Since engaging in the preparation of food causes anguish to the soul, this fulfills the matter of affliction on Yom Kippur.

Rav Yosef said:

Sounding the shofar on Yom Kippur is also prohibited as shevut, and if there were grounds to permit it, that would be only to inform the people that the time of Shabbat, which is more stringent than Yom Kippur, has arrived. For example, on a Festival, they sound the blasts and thereby permit the prohibition of sounding as shevut, so that people will know that the time of Shabbat has arrived and that from then on they must refrain even from performing the labors necessary for food, which are permitted on a Festival.

However, there is no basis for permitting the sounding of the shofar on Yom Kippur in order to inform the people of the permission to engage in kinuv yerak on it,

because one does not set aside shevut

in order

to permit.

And Rav Shisha, son of Rav Idi, said:

In fact, one does set aside shevut even in order to permit something. However, only

a shevut

that is

close,

for the purpose of doing something immediately,

they permitted.

But

a shevut

that is

distant,

for the purpose of doing something in the distant future—

they did not permit.

Therefore, they did not permit sounding the blasts on Yom Kippur in order to announce the permission to engage in kinuv yerak, since this does not pertain to this Yom Kippur that occurs on the eve of Shabbat, as the vegetables will not be cooked on the conclusion of Yom Kippur, which is the night of Shabbat. It pertains only to Yom Kippur that will occur in another year on a weekday.

And we analyze this matter:

And a close shevut—

is it

permitted?

But didn’t we learn: When a Festival occurs on the eve of Shabbat—

They sound the blasts

in order to cause the people to desist from performing labors necessary for food.

But they do not recite havdala,

because Shabbat is more sacred than a Festival, and havdala was instituted only between a more stringent time and a less stringent time.

And if a Festival occurs on

the conclusion of Shabbat—

they recite havdala

from the more stringent sanctity of Shabbat,

but they do not sound the blasts

because there is no need to cause people to desist from labor, since a Festival has now begun.

And why

do they not sound the blasts, according to your words, since they permitted a close shevut for the purpose of permitting something!?

Let them sound the blasts—

so that they would know that slaughter is permitted immediately!?

Rather, it is clear

it is clear

as Rav Yosef said,

that they did not permit shevut for the purpose of permitting something.

Rabbi Zeira said that Rav Huna said, and some say that Rabbi Abba said that Rav Huna said: When Yom Kippur occurs on Shabbat—

it is forbidden to engage in kinuv yerak,

because they did not permit the prohibition of shevut of Shabbat even on Yom Kippur, although there is reason to permit it because engaging in kinuv yerak brings about affliction of the soul.

Rav Mana said:

We learn this matter from that which the

tannay

taught in a beraita:

From where is it derived that when Yom Kippur occurs on Shabbat, it is forbidden to engage in kinuv yerak?

The verse states

with regard to Shabbat [Exodus 16]:

“A cessation

a Shabbat of complete sanctity.”

The meaning of “a cessation” is:

abstention

from doing things such as kinuv yerak.

And the tannay infers:

For what purpose

was this verse necessary to prohibit kinuv yerak on Shabbat?

If you say it is for actual labor,

such as plucking the leaves of a vegetable while it is attached to the ground,

but it is written [

Exodus 20]

“You shall not perform any labor,”

and there is no need for a special verse to prohibit kinuv yerak.

Rather, no, it is for kinuv yerak

that the verse was necessary, to prohibit it by Torah law as a positive commandment of shevut. Therefore, it is impossible to permit the prohibition of shevut by Torah law for the sake of anguish on Yom Kippur that occurs on Shabbat.

And we conclude:

Learn from it!

Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: When Yom Kippur occurs on Shabbat—

it is permitted to engage in kinuv yerak.

The meitiv

from the aforementioned beraita:

From where is it derived that when Yom Kippur occurs on Shabbat, it is forbidden to engage in kinuv yerak—

the verse states: “A cessation.”

A cessation for what purpose?

If you say it is for labor—

but it is written: “You shall not perform any labor.”

Rather, no, it is for kinuv yerak!

And Rabbi Yoḥanan rejects this:

No,

the verse does not come to teach the prohibition of shevut. Rather,

in fact, it is for actual labor,

performed on attached vegetables.

And

the verse was necessary in order

to violate

it

both

by a positive commandment of “a cessation”

and

by

the

negative commandment “You shall not perform any labor.”

of any labor.

And in fact, with regard to detached vegetables, it is merely a rabbinic prohibition of shevut, and therefore they permitted it when Yom Kippur occurs on Shabbat.