משנה: וְעוֹד אָמַר רִבִּי יְהוּדָה מַתְנֶה אָדָם עַל הַכַּלְכָּלָה בְּיוֹם טוֹב הָרִאשׁוֹן וְאוֹכְלָהּ בַּשֵּׁנִי וְכֵן בֵּיצָּה שֶׁנּוֹלְדָה בָרִאשׁוֹן תֵּיאָכֵל בַּשֵּׁנִי וְלֹא הוֹדוּ לוֹ חֲכָמִים׃ MISHNAH: In addition, Rebbi Jehudah says that a person may stipulate about a basket on the first day26Still about New Year’s day. Ṭevel may not be eaten; heave and tithes may not be taken on a holiday. R. Jehudah permits to designate heave and tithes on the first day after a declaration that heave and tithe are designated if and only if the day was a weekday. If the same declaration is repeated on the second day, exactly one of them is valid and the remainder of the produce in the basket may be consumed. and eat from it on the second; similarly an egg which was laid on the first may be eaten on the second27Since the egg either was laid or consumed on a weekday.; but the Sages did not agree with him28Since the two days are legally one long holiday and the egg was not food at the start of the holiday..
הלכה: וְאוֹמֵר. אִם יוֹם טוֹב הַיּוֹם. יִבְטְלוּ דְבָרַיי וְיִקְרָא שֵׁם לְמַעְשְׂרוֹתָיו וְאֵינוֹ אוֹכְלָן. וּבַשֵּׁינִי קוֹרֵא שֵׁם לְמַעְשְׂרוֹתָיו וְאוֹכְלָן. מִחְלְפָה שִׁיטָּתֵיהּ דְּרַב. תַּמָּן אִיעֲבֲד לָהּ קְדוּשָּׁה אַחַת. וָכָא אִיעֲבֲד לָהּ שְׁתֵּי קְדוּשֻׁת. תַּמָּן קְדוּשָּׁה אַחַת אֲרוכָה הִיא. בְּרַם הָכָא אָחָת קוֹדֶשׁ וְאַחַת חוֹל. מִחְלְפָה שִׁיטָּתֵיהּ דְּרַבָּנִן. תַּמָּן עָֽבְדִין לָהּ שְׁתֵּי קְדוּשּׁוֹת. וָכָא אִינּוּן עָֽבְדִין לָיהּ קְדוּשָּׁה אַחַת. תַּמָּן יוֹם טוֹב אֶצֶל שַׁבָּת כְּחוֹל אֶצֶל שַׁבָּת. בְּרַם הָכָא שְׁנֵיהֶן שָׁוִין. מוֹדִין חֲכָמִים לְרִבִּי יוּדָה בִּשְׁנֵי יָמִים טוֹבִים שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁהֵן מִתַּקָּנַת נְבִיאִים הָרִאשׁוֹנִים. HALAKHAH: “And he says if today is holiday my words should be void but he gives a name to his tithes but does not eat from it. On the second [day] he gives a name to his tithes and eats from it.185Tosephta 4:3, attributed to R. Jehudah. This refers to Mishnah 11, about a person who on the New Year wants to eat ṭevel produce. He cannot eat it on the first day, but if on both days he designates the same produce as heave and tithe, one of the designations will have been made on a non-holiday (presuming that none of the two is a Sabbath) and the remainder may be consumed on the second day.” Rav’s186This must read “R. Jehudah’s” even though G agrees with L in reading “Rav’s”. argument seems inverted. There he treats it as one sanctity but here he treats it as two sanctities. There it is one long sanctity but here one is holy, the other profane187If either Friday or Sunday is a holiday it was established that R. Jehudah disagrees with the four Elders and holds that both Sabbath and holiday together form one sanctity and an eruv is either valid for both or not valid at all. But the two days of the New Year he treats as different sanctities.. The rabbis’ argument seems inverted. There they treat it as two sanctities, but here they make it one sanctity. There a holiday next to a Sabbath is like weekday next to Sabbath but here both are equal188Since practice follows the four Elders who permit two different domains for Sabbath and holiday but consider the two days of the New year as one long day.. The Sages agree with Rebbi Jehudah about the two days of the New Year which are an institution of the early prophets189That the two days of the New Year be kept as holidays even in the Land of Israel and treated as one sanctity.
רִבִּי בָּא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. בְּנֵי֧ אִמִּ֣י נִֽחֲרוּ־בִ֗י וגו׳. מִי גָרַם לִי לִהְיוֹת נוֹטֵר אֶת הַכְּרָמִים. עַל שֵׁם כַּרְמִ֥י שֶׁלִּי֖ לֹ֥א נָטָֽרְתִּי׃ מִי גָרַם לִי לִהְיוֹת מְשַׁמֶּרֶת שְׁנֵי יָמִים בְּסוּרְיָא. עַל שֶׁלֹּא שָׁמַרְתִּי יוֹם אֶחָד בָּאָרֶץ. סְבוּרָה הָיִיתִי שֶׁאֲנִי מְקַבֶּלֶת שָׂכָר עַל שְׁנַיִם. וְאֵינִי מְקַבֶּלֶת שָׂכָר אֶלָּא עַל אַחַת. מִי גָרַם לִי לְהַפְרִישׁ שְׁתֵּי חַלּוֹת בְּסוּרְיָא. עַל שֶׁלֹּא הִפְרַשְׁתִּי חַלָּה אַחַת בָּאָרֶץ. סְבוּרָה הָיִיתִי שֶׁאֲנִי מְקַבֶּלֶת שָׂכָר עַל שְׁתַּיִם. וְאֵינִי מְקַבֶּלֶת שָׂכָר אֶלָּא עַל אַחַת. רִבִּי יוֹחָנָן קְרִי עֲלֵיהוֹן. גַּם אֲנָי֙ נָתַ֣תִּי לָהֶ֔ם חוּקִּים לֹ֣א טוֹבִ֑ים. רִבִּי אַבָּהוּ אֲזַל לַאֲלֶכְּסַנְדְּרִיָּאה וְאַטְעִינוֹן לוּלָבִין בְּשׁוּבְתָא. שָׁמַע רִבִּי מִי מַר. מָן מִי יְכוֹל לְהוֹן רִבִּי אַבָּהוּ בְּכָל־שַׁתָּא. רִבִּי יוֹסֵי מִישְׁלַח כְּתִיב לְהוֹן. אַף עַל פִּי שֶׁכְּתַבְנוּ לָכֶם סִדְרֵי מוֹעֲדוֹת. אַל תְּשַׁנּוּ מִנהַג אָבוֹתֵיכֶם נוֹחֵי נֶפֶשׁ. 190Midrash Cant. rabba 1(43), Pesiqta dRav Cahana Šimˋu (ed. Buber p. 118a). Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan191Songs 1:6" href="/Song_of_Songs.1.6">Cant. 1:6.: My mother’s sons bore ill-will against me, (etc.) [they made me a guard of the vineyards; my vineyard I did not guard.]192Addition from G. What caused me to guard the vineyards? Because my vineyard I did not guard. What caused me to keep two days in Syria193Those parts of the kingdom of David and Salomon which were not part of the Second Commonwealth; its status was intermediary between that of the Land and the diaspora but holidays were kept there for two days as in the diaspora; cf. Peah 7:5:6" href="/Jerusalem_Talmud_Peah.7.5.6">Peah 7:6 Note 119.? Because I did not keep one day in the Land. I was thinking that I would be rewarded for both, but I am rewarded only for one. What caused me to separate two ḥallot in Syria194Biblical law prescribes ḥallah only for produce of the Land (Numbers.15.18-19">Num. 15:18–19). Rabbinic practice extends the obligation to the rest of the world but, since the soil outside the Land is intrinsically impure, any ḥallah outside the Land is impure and must be burned. In Syria, some dough has to be given to the Cohen to be consumed in imitation of the obligation in the Land; cf. Ḥallah 4:7.? Because I did not separate one ḥallah in the Land. I was thinking that I would be rewarded for both, but I am rewarded only for one. Rebbi Joḥanan read for them, but I Gave them prescriptions which are not Good[and laws by which they cannot live]195Ezekiel.20.25">Ez. 20:25. He considers the second day of a holiday in the diaspora as a kind of punishment.. Rebbi Abbahu went to Alexandria and made them carry lulavim on the Sabbath196In a year in which the first day of Sukkot was a Sabbath he told the Jews of Alexandria to keep only one day of the holiday since he knew the (as yet unpublished) rules of calendar computation. Since the obligation to take the “four kinds” essentially is restricted to the first day (Leviticus.23.40">Lev. 23:40) he permitted the ceremony on a Sabbath against the rule that in the diaspora the “four kinds” may not be taken on the Sabbath. (Cf. Sukkah 3:11:2" href="/Jerusalem_Talmud_Sukkah.3.11.2">Sukkah 3:13).. Rebbi Immi heard it and said, who (feeds them) [brings them]197The text of G [in brackets] is preferable over that of L (in parentheses). Rebbi Abbahu every year198In the absence of a published calendar, the exact computation of the date of the holiday depends on the presence of a competent scholar, which is rare outside the Land.? Rebbi Yose sent and wrote to them: even though we wrote you the order of holidays, do not change the usage of your departed ancestors199The action of R. Abbahu is officially disapproved of with the publication of the calendar rules. While today anybody who knows how to add and subtract can compute the Jewish calendar and there is no longer any ambiguity in fixing the holidays, the calendar rules were published by the Academy of R. Yose (the talmudic sources do not mention any participation of the Patriarch) with the explicit stipulation that they may be used only if the second day of holidays be observed outside the Land (Beitzah.4b">Babli Besah 4b). {Quoted by R. Ḥananel ad40b, Roqeaḥ §198, Maˋase Roqeaḥ §93, Or zaruaˋ §140 (vol. 2 p. 211a in the edition Jerusalem 2010).}.