Shabbat 114b — the Talmud in English

Rabbi Zeira said: ![](pamud.bmp "

Exact location of the amud")

When I was

studying Torah

in Babylonia,

before I went up to the Land of Israel,

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 did not sound

the six blasts that they sound every Shabbat eve before the entry of Shabbat, because these blasts were intended to cause the people to desist from labor and to distinguish between a weekday and Shabbat, whereas on Yom Kippur they do not perform labor.

And

if Yom Kippur occurred

at the conclusion of Shabbat, they did not make havdala

in it during the prayer, to say in it the blessing, “Blessed is the One who distinguishes between holiness and holiness,” just as they make havdala when a Festival occurs at the conclusion of Shabbat. Because Yom Kippur too is called Shabbat—

This beraita—

it is the view of everyone!

And while I was in Babylonia, it did not occur to me that it depends upon the dispute between Rabbi Ishmael and Rabbi Akiva in our Mishna.

But

when I went up there,

when I went up to the Land of Israel,

I found

I found

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

This beraita—

it is Rabbi Akiva’s.

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

For if it is Rabbi Ishmael, since he says that the fats of Shabbat are offered on Yom Kippur—

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

sound

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

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

b.

So that they would know

for other years, that when Yom Kippur occurs at the conclusion of Shabbat, and then they do not sound on Shabbat before the entry of Yom Kippur—the priests would know from the fact that they did not sound on Shabbat before the entry of Yom Kippur

that the fats of Shabbat are offered on Yom Kippur.

And I said to him: Priests are diligent,

and they have no need for blasts in order to have a sign to remember the halakha that the fats of Shabbat are offered on Yom Kippur, and not the reverse. And in any event, according to Rabbi Ishmael too, they do not sound.

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

and have no need for blasts?

But we learned

in tractate Sukkah, with regard to the number of blasts in the Temple every 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

in order

to distinguish between what is holy and what is profane,

for from then on the day of Shabbat had already become holy.

And it is implied 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 who were in Jerusalem.

And

as Abaye said

with regard to the appropriate time for reciting the Shema with sunrise: There was in the Temple a sign for the people who were in Jerusalem to recognize when its time was in the morning, when the sun glinted upon the golden chandelier donated by Queen Helena.

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

for the rest of the people of Jerusalem.

Here too,

the blasts in the Temple were

for the rest of the people of Jerusalem.

And we further considered this:

Let them sound

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,

that it is permitted

on Yom Kippur

to strip vegetables of their leaves

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

from the afternoon offering and onward.

And although this matter—the preparation of food for the conclusion of Shabbat—is forbidden to do on Shabbat, because of the rabbinic prohibition of shevut, on Yom Kippur they permitted it. Since his occupation with preparing the food causes affliction of the soul, and thereby the matter of affliction on Yom Kippur is fulfilled.

Rav Yosef said:

Sounding the shofar on Yom Kippur is also forbidden because of shevut, and if there were room to permit it, it would be only to inform the people that the time of Shabbat, which is more stringent than it, has arrived. For example, on a Festival, on which they sound and permit the prohibition of shevut involved in sounding, so that they would know that the time of Shabbat has arrived, and from now on they must refrain even from performing labors for the sake of food, which are permitted on a Festival.

But there is no basis to permit sounding the shofar on Yom Kippur in order to inform the people of the permission to strip vegetables of their leaves on it,

because one does not override shevut

in order

to permit.

And Rav Shisha, son of Rav Idi, said:

Shevut is indeed overridden even in order to permit. But only

shevut

that is

near,

for the purpose of doing something immediately now,

they permitted.

But

shevut

that is

distant,

for the purpose of doing something in the distant future—

they did not permit.

And therefore they did not permit sounding on Yom Kippur in order to announce the permission to strip vegetables of their leaves, since this does not pertain to this Yom Kippur that occurs on the eve of Shabbat, for they will not cook the vegetables at the conclusion of Yom Kippur, which is the night of Shabbat. And it pertains only to Yom Kippur that will occur in another year on a weekday.

And we considered this:

And near shevut—

does it

they permit?

But we learned: When a Festival occurs on the eve of Shabbat—

They sound

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

But they do not make havdala,

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

And if a Festival occurs at

the conclusion of Shabbat—

they make havdala

from the more stringent holiness of Shabbat,

but they do not sound

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

And why

do they not sound, according to your words, since they permitted near shevut for the sake of a permission!?

Let them sound—

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

Rather, it is clear

it is clear

as Rav Yosef,

that they did not permit shevut for the sake of a permission.

Rabbi Zeira said in the name of Rav Huna, and some say Rabbi Abba said in the name of Rav Huna: When Yom Kippur occurs on Shabbat—

it is forbidden to strip vegetables of their leaves,

because they did not permit the prohibition of shevut of the day of Shabbat, even on Yom Kippur, where there is a basis to permit it because occupation with stripping vegetables of their leaves brings about affliction of the soul.

Rav Mana said:

We learned this matter from that which the

Tannai

taught in a beraita:

From where is it derived that when Yom Kippur occurs on Shabbat it is forbidden to strip vegetables of their leaves?

The verse says

with regard to Shabbat [Exodus 16]:

“A complete rest

a Shabbat of holiness.”

And the meaning of “a complete rest” is:

shevut

from doing things such as stripping vegetables of their leaves.

And the tannai analyzes:

For what purpose

was this verse necessary, to forbid stripping vegetables of their leaves on Shabbat?

If you say, for actual labor,

such as plucking the leaves of the vegetable when 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 forbid stripping vegetables of their leaves.

Rather, no, for stripping vegetables of their leaves

the verse was necessary, to forbid it by Torah law because of the positive commandment of shevut. Therefore, it is impossible to permit the prohibition of shevut from the Torah for the sake of distress on Yom Kippur that occurs on Shabbat.

And we conclude:

Infer from it!

Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan: When Yom Kippur occurs on Shabbat—

it is permitted to strip vegetables of their leaves.

They raised an objection

from the beraita above:

From where is it derived that when Yom Kippur occurs on Shabbat it is forbidden to strip vegetables of their leaves—

the verse says, “A complete rest.”

Shevut for what purpose?

If you say, for actual labor—

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

Rather, no, it is for stripping vegetables of their leaves!

And Rabbi Yohanan rejects this:

No,

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

indeed, it is for actual labor

in a vegetable attached to the ground.

And

the verse was necessary in order

to transgress

it

both

through the positive commandment

of “a complete rest”

and

both through

the prohibition

of any labor.

And in any event, when it is detached, it is merely a rabbinic prohibition of shevut, and therefore when Yom Kippur occurs on Shabbat, they permitted it.