Sheheḥeyanu on Rosh Hashanah and Yom Kippur TB Eruvin 40

We take for granted what we need to do and say at High Holiday services just by opening up the makhzor, the High Holiday prayerbook, and follow the instructions. What we take for granted wasn’t so clear to the tannaim and amoraim in the Talmud. The first discussion in our daf TB Eruvin 40 revolves around whether or not we should add a separate blessing for the new month, Rosh Hodesh, during our Rosh Hashanah prayers or the idea of Rosh Hodesh is already incorporated in the Rosh Hashanah prayers because Rosh Hashanah is also the first day of the month of Tishre. Pay attention to whatever Rosh Hashanah service you attend and see what the answer is.

The second discussion revolves around whether or not we should say the blessing sheheḥeyanu, שֶׁהֶחֱיָֽנוּ, on Rosh Hashanah and Yom Kippur. “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.” (Sefaria.org translation)

 Of course there is a disagreement whether one should say sheheḥeyanu on Rosh Hashanah and Yom Kippur. “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.” (Sefaria.org translation) Consequently, one doesn’t say sheheḥeyanu on Rosh Hashanah and Yom Kippur according to Rav and Shmuel. Based on a verse from Ecclesiastes Rabbi Eliezer holds that one needs to say sheheḥeyanu on Rosh Hashanah and Yom Kippur ““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.” (Sefaria.org translation)

The Gemara without much further ado accepts the position that we say sheheḥeyanu on Rosh Hashanah. One problem still remains. Since we say sheheḥeyanu over a cup of wine and one is not permitted to eat or drink on Yom Kippur, how can we say sheheḥeyanu on Yom Kippur? The first answer that we say the blessing but allow minor who is not commanded fast to drink the wine is rejected. The rabbis felt this would be a bad educational moment and the child would misconstrue the true intent. “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.” (Sefaria.org translation)

 The second answer is accepted as the halakha. “Rav Naḥman said: The blessing for time may be recited even in the market, without a cup of wine.” (Sefaria.org translation) The sugiya ends with the story that gives us a definitive answer. “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.

“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.” (Sefaria.org translation) and that is our practice to this very day.

How timely was this daf since tonight begins Rosh Hashanah!