Talmud sobre Neemias 9:1

The colleagues say, the reason of Rebbi Ismael is because of the holiday’s son⁵⁶The day after the holiday which in Jewish custom is a day where mourning and fasting are forbidden. It is presumed that Gentiles follow a similar custom.. Rebbi Abba said, because he knows that it is forbidden to you to trade with him, he reduces the enjoyment of his holiday⁵⁷This assumes that Jews are dominant in trade. If the Gentile cannot replenish his stock after the holiday, he will use it sparingly and thereby refrain from any exuberant celebration.. What is the difference between them? To sell them things which do not keep. In the opinion of the colleagues it is forbidden. In the opinion of Rebbi Abba it is allowed⁵⁸In the opinion of the colleagues all commerce is forbidden on the day following a holiday. In the opinion of R. Abba (in the Babli 6b R. Simeon ben Laqish supported by a baraita) one may sell perishable items on that day since the Gentile could not have bought them before and their availability will not influence the Gentile’s behavior on his holiday.. Rebbi Yudan said, a verse supports what the colleagues said. On the twenty-fourth day of the seventh month the sons of Israel assembled in fasting, and crying, and in sackcloth, and dirt on them⁵⁹Neh. 9:1. Words not appearing in MT are underlined.. Why does it not say, on the twenty-third? Because of the holiday’s son. If you want to say because that was on a Sabbath, you cannot do this, because then the Great Fast would have been on a Sunday⁶⁰In the Seventh month, the first is New Year’s Day, the tenth is the Day of Atonement, and days 15–22 are Tabernacles. Nehemiah refrained from calling a fast day on the day after the holiday; this dates the observance of the “holiday’s son” at least to Nehemiah, unless it was impossible to call a fast day because the 23^rd was a Sabbath. But then the 15^th and the 1^st would have been Fridays and the day of Atonement a Sunday. Since it is assumed that Nehemiah followed rabbinic rules one also assumes that as head of the rabbinic establishment of his time he would have manipulated the calendar to avoid this situation when one could not cook for a big meal before the fast (as the rabbinic calendar also is manipulated to avoid the fast on a Friday when one could not cook for breaking the fast.) (A similar argument is rejected by Tosafot in Roš Haššanah19b s. v. מימות; one must assume that the author was ignorant of this paragraph in the Yerushalmi.). And what about this? Does not Rebbi Onias make light of him who would move it from its place⁶¹An Amora of the first generation; in Halakhah 3:1 he is called R. Ḥanina from Hauran. He was a member of the committee of the Academy of Tiberias which fixed the calendar after Rebbi’s death and opposed all manipulations not justified by astronomical facts.? Rebbi Joḥanan ben Madia said, I computed it and it was not on a Sabbath.