Jerusalem Talmud Beitzah Chapter 1

בֵּיצָה שֶׁנּוֹלְדָה בְּיוֹם טוֹב בֵּית שַׁמַּאי אוֹמְרִים תֵּיאָכֵל. וּבֵית הִלֵּל אוֹמְרִים לֹא תֵּיאָכֵל. בֵּיצָה שֶׁנּוֹלְדָה בְּיוֹם טוֹב כול׳. מַה טַעֲמוֹן דְּבֵית שַׁמַּי. מוּכֶנֶת הִיא עַל גַּב אִמָּהּ. מַה טַעֲמוֹן דְּבֵית הִלֵּל. נַעֲשִׂית כְּמוּקְצֵה שֶׁיָּבַשׁ וְלֹא יָדַע בּוֹ. אִילּוּ מוּקְצֶה שֶׁיָּבַשׁ וְלֹא יָדַע בּוֹ שֶׁמָּא אֵינוֹ אָסוּר. וְהָא תַנֵּי. הַשּׁוֹחֵט אֶת הַתַּרְנְגוֹלֶת וּמָצָא בְתוֹכָהּ בֵּצִים אַף עַל פִּי גְמוּרוֹת הֲרֵי אֵילּוּ מוּתָּרוֹת. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר. לֹא דוֹמֶה טַעַם אֲכִילָתָהּ מִבְּפְנִים לְטַעַם אֲכִילָתָהּ מִבַּחוּץ. וְחוֹרָנָה אָמַר. שֶׁאֵינָהּ נִגְמֶרֶת לָאֶפְרוֹחַ עַד שֶׁתֵּצֵא לַחוּץ. מָה הֵן בָּחָלָב. נֹאמַר. אִם הָיוּ מְעוּרוֹת לַגִּידִים אֲסוּרוֹת. וְאִם לָאו מוּתָּרוֹת. הַכֹּל מוֹדִין בְּבֵיצָה שֶׁיָּצָא רוּבָּהּ מֵעֶרֶב יוֹם טוֹב שֶׁהִיא נֶאֱכֶלֶת בְּיוֹם טוֹב. מַה פְלִיגִין. בְּשֶׁיָּצָא מִיעוּטָהּ. בֵּית שַׁמַּי אוֹמְרִים תֵּיאָכֵל. וּבֵית הִלֵּל אוֹמְרִים לֹא תֵּיאָכֵל. כְּשֵׁם שֶׁהִיא אֲסוּרָה לֶאֱכֹל כָּךְ הִיא אֲסוּרָה לְטַלְטֵל. נִתְעָ‍רְבָה אַחַת בְּמֵאָה אוֹ אַחַת בְּאֶלֶף כּוּלָּן אֲסוּרוֹת. מַה. כְּמָאן דְּאָמַר. סָפֵק הָכֵן אָסוּר. בְּרַם כְּמָאן דְּאָמַר. סָפֵק הָכֵן מוּתָּר. מוֹדֶה הוּא הָכָא שֶׁהוּא אָסוּר. נְשָׁרִין סָפֵק מֵהַיּוֹם נָ‍שְׁרוּ סָפֵק מֵאֶתְמוֹל נָ‍שְׁרוּ. בְּרַם הָכָא יֵשׁ כָּאן אַחַת לֵאֱסוֹר וְהִיא מוֹכַחַת עַל כּוּלָּן. אֲחֵרִים אוֹמְרים מִשֵּׁם רִבִּי לִעֶזֶר. תֵּיאָכֵל הִיא וְאִמָּהּ. [מָהוּ תֵּאָכֵל הִיא וְאִמָּהּ.] אָם הָ‍יתָה אִמָּהּ מוּכֶנֶת לִשְׁחִיטָה תְהֵא מוּתֶּרֶת. וְאִם לָאו אֲסוּרָה. וְאֵין כָּל הַתַּרְנוֹגְלִים מוּכָנִין לִשְׁחִיטָה. אָמַר רִבִּי בָּא. תֵּיאָכֵל בְּהָכֵינָהּ שֶׁלְאִמָּהּ. עֵגֶל שֶׁנּוֹלַד בְּיוֹם טוֹב מוּתָּר. שֶׁהוּא מַתִּיר עַצְמוֹ לַשְּׁחִיטָה. רִבִּי זְעוּרָה בָעֵי. מְעַתָּה מִדְבָּרִית תְּהֵא מוּתֶּרֶת. שֶׁהִיא מַתֶּרֶת עַצְמָהּ בַּשְּׁחִיטָה. צְבִיָיה תְּהֵא מוּתֶּרֶת. שֶׁהִיא מַתֶּרֶת עַצְמָהּ בַּשְּׁחִיטָה. חָזַר רִבִּי זְעוּרָה וְאָמַר. עֵגֶל מֵאֶתְמוֹל הוּא גוֹמֵר. בְּרַם הָכָא. בּוֹ ביּוֹם נִגְמְרָה בוֹ בַיּוֹם נוֹלְדָה. אָמַר רִבִּי בָּא. אַתְיָיא כְמָאן דְּאָמַר. הַבְּהֵמָה יוֹלֶדֶת לַחֳדָשִׁים מְקוּטְעִין. בְּרַם כְּמָאן דְּאָמַר. בְּהֵמָה יוֹלֶדֶת לַחֳדָשִׁים מְסוּיָימִין. הַגַּע עַצְמָךְ שֶׁסִּיֵים אֵימָתַי עָלָה עָלֶיהָ זָכָר. גּוֹזָל שֶׁנּוֹלָד בְּיוֹם טוֹב מוּתָּר. שֶׁהוּא מַתִּיר עַצְמוֹ בַשְּׁחִיטָה. לֹא כֵן תַּנֵּי. בֵּיצִים שֶׁרִיקִימוּ. גּוֹזָלִים שֶׁלֹּא הֶעֱלוּ עֲלֵיהֶן כְּנָפַיִם אֲסוּרִין מִשּׁוּם שֶׁקֶץ. וְאֵין לוֹקִים עֲלֵיהֶן מִשּׁוּם נְבֵילָה. וְאָמַר רִבִּי חַגַּי. וִאֲפִילוּ שְׁחָטָן. אָמַר רִבִּי אָבוּן. תִּיפְתָּר בְּאִילִּין דְּנָפְקִין וְכַנְפֵיהוֹן עֲלֵיהוֹן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵה בֶּירִבִּי חֲנִינָה שְׁאִיל. כָּל שֶׁתַּשְׁמִישׁוֹ בַיּוֹם מוֹלִיד בַּיּוֹם. בַּלַּיְלָה מוֹלִיד בַּלַּיְלָה. הָתִיבוֹן. הֲרֵי הַתַּרְנְגוֹלֶת הֲרֵי אֵין תַּשְׁמִישָׁהּ אֶלָּא בַיּוֹם וְהִיא יוֹלֶדֶת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. אָמַר רִבִּי אָבוּן. שַׁנָיָיא הִיא. שֶׁכֵּן הִיא יוֹלֶדֶת בְּלֹא זָכָר. רִבִּי זְעוּרָא בְשֵׁם גִּידּוּל. עֵגֶל שֶׁנּוֹלַד מִן הַטִּרֵפָה בְּיוֹם טוֹב מוּתָּר. נַעֲשֶׂה כְדָבָר מוּכָן טָמוּן בְּדָבָר שֶׁאֵינוֹ מוּכָן. תַּמָּן תַּנִּינָן. בֵּיצַת נְבֵילָה אִם יֵשׁ כַּיּוֹצֵא בָהּ נִמְכֶּרֶת בַּשּׁוּק מוּתֶּרֶת. וְאִם לָאו אֲסוּרָה. כְּדִבְרֵי בֵית שַׁמַּי. וּבֵית הִלֵּל אוֹסְרִין. מַה טַעֲמָא דְבֵית שַׁמַּי. גְּמוּרָה הָ‍יְיתָה עַד שֶׁלֹּא תִתְנַבֵּל. מֵעַתָּה אֲפִילוּ אֵין כַּיּוֹצֵא בָהּ נִמְכֶּרֶת בַּשּׁוּק תְּהֵא מוּתֶּרֶת. אִם אוֹמֵר אַתְּ כֵּן. נִמְצֵאתָ מַתִּיר שְׁלָל שֶׁלְבֵּיצִים. וּבֵית שַׁמַּי כְמִשְׁנָה הָרִאשׁוֹנָה. וּבֵית הִלֵּל כְּמִשְׁנָה הָאַחֲרוֹנָה. דְּאָמַר רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין. אֵין מַעֲמִידִין לֹא בְקֵיבַת הַנְּבֵילָה וְלֹא בְקֵיבַת הַגּוֹי. חָ‍זְרוּ לוֹמַר. מַעֲמִידִין בְּקֵיבַת הַנְּבֵילָה וְאֵין מַעֲמִידִין בְּקֵיבַת הַגּוֹי. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. שְׁמוּאֵל בַּר אַבָּא בָּעֵי. מַה. כְּרִבִּי אֱלִיעֶזֶר. דְּרִבִּי לִיעֶזֶר אָמַר. סְתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. רִבִּי יָסָה בְשֵׁם רִבִּי יוֹחָנָן הָכֵין. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין. אֵין מַעֲמִידִין לֹֹֹא בְּקֵיבַת הַנְּבֵילָה וְלֹא בְקֵיבַת הַגּוֹי. חָ‍זְרוּ לוֹמַר. מַעֲמִידִין בֵּין בְּקֵיבַת הַנְּבֵילָה בֵּין בְּקֵיבַת הַגּוֹי. אָמַר רִבִּי יוֹסֵי. [לִשַׁן] מַתְנִיתָה מְסַיְיעָה לְרִבִּי חִיָיה בַּרַ בָּא. קֵיבַת הַנָּכְרִי וְקֵיבַת הַנְּבֵילָה אֲסוּרָה כְּמִשְׁנָה רִאשׁוֹנָה. כְּשֵׁירָה שֶׁיָּ‍נְקָה מִן הַטְּרֵיפָה קֵיבָתָהּ אֲסוּרָה כְּמִשְׁנָה הָרִאשׁוֹנָה. וּטְרֵיפָה שֶׁיָּ‍נְקָה מִן הַכְּשֵׁירָה קֵיבָתָהּ מוּתֶּרֶת כְּמִשְׁנָה אַחֲרוֹנָה. וַאֲפִילוּ דְּיִסְבְּרוּן בֵּית שַׁמַּי (לְ)[כְּ]בֵית הִלֵּל כְּמִשְׁנָה (הָרִאשׁוֹנָה) [הָאַחֲרוֹנָה]. בֵיצָה גִּידוּלֵי גוּפָהּ. קֵיבָה מִמָּקוֹם אַחֵר בָּאָת. וְאַתְיָא כַּהִיא דְּאָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. מַעֲשֶׂה בְּבָנָיו שֶׁלְיְהוּדָה בֶּן שַׁמּוּעַיי שֶׁבִּיקְעוּ לָהֶם זְאֵבִים יוֹתֵר מִשְּׁלֹשׁ מֵאוֹת צֹאן. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִין וְהִתִּירוּ קֵיבוֹתֵיהֶם. אָ‍מְרוּ. בֵּיצָה גִּידוּלֵי גוּפָהּ. קֵיבָה מִמָּקוֹם אַחֵר בָּאָת. נוֹלְדָה בְיוֹם טוֹב תֵּיאָכֵל בַּשַּׁבָּת. בַּשַּׁבָּת תֵּיאָכֵל בְּיוֹם טוֹב. רִבִּי יוּדָה אָמַר מִשֵּׁם רִבִּי לִיעֶזֶר. הִיא הַמַּחֲלוֹקֶת. בֵּית שַׁמַּי אוֹמְרִים. תֵּיאָכֵל. וּבֵית הִלֵּל אוֹמְרִים. לֹא תֵיאָכֵל. רִבִּי חֲנִינָה הוֹרֵי לְצִיפּוֹרָאֵיי בְּסִפְחֵי חַרְדָּל וּבְבֵיצָה כְרִבִּי יוּדָה. עָאַל רִבִּי יוֹחָנָן וְדָרַשׁ לְהוֹן כְּרַבָּנִן דְּהָכָא וּכִרַבָּנִן דְּתַמָּן. רִבִּי אַבָּא בַּר זְמִינָא בְשֵׁם רִבִּי יוֹצָדָק. מִן קוֹמֵי אִילֵּין תַּרִתִּין מִילַּיָיא נִחַת רִבִּי יוֹחָנָן מִן צִיפּוֹרִין לְטִיבֵּרִיָּא. אָמַר. מַה אַייתִיתוֹן לִי הָהֵן סַבָּא [דַּאֲנָא] שָׁרֵי וְהוּא אָסַר וְאָסַר וְהוּא שָׁרֵי. אָמַר רִבִּי בָּא. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי יָסָא וּבְעָא מֵעֲבַד כְּרִבִּי יוֹחָנָן. כַּד שָׁמַע דְּרַב וְרִבִּי חֲנִינָה [תְּרַוֵּיהוֹן] פְּלִיגִין שְׁרַע מִינָהּ. דְּאִיתְפַּלְּגוֹן. שְׁיֵרֵי פָתִילָה שְׁיֵרֵי מְדוּרָה שְׁיֵרֵי שֶׁמֶן שֶׁכָּבוּ בַשַּׁבָּת. מָהוּ לְהַדְלִיקָם בְּיוֹם טוֹב. רַב וְרִבִּי חֲנִינָה תְּרֵיהוֹן אָ‍מְרִין. אָסוּר. וְרִבִּי יוֹחָנָן אָמַר. מוּתָּר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוּדָן. מַה אַפְכַּן לָהּ פְּתִילָה גַּבֵּי בֵיצָה. אֲמַר לֵיהּ. מִן מַה דַאֲנָן חֲמֵיי רַבָּנִן מְדַמֵּיי לָהּ. הָדָא אָ‍מְרָה. הִיא הָדָא הִיא הָדָא. מִשֵּׁם אַרְבָּעָה זְקֵנִים אָ‍מְרוּ. הַנֶּאֱכַל עֵירוּבוֹ בָּרִאשׁוֹן הֲרֵי הוּא כִבְנֵי עִירוֹ בַּשֵּׁינִי. רַב חוּנָה בְשֵׁם רַב. הֲלָכָה כְּאַרְבָּעָה זְקֵינִים. רַב חִסְדָּא בָעֵי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרַב. תַּמָּן הוּא עֲבַד לָהּ שְׁתֵּי קְדוּשּׁוֹת. וְהָכָא הוּא עֲבַד לָהּ קְדוּשָּׁה אַחַת. דְּאִיתְפַּלְּגוֹן. שְׁיֵרֵי פְתִילָה שְׁיֵרֵי מְדוּרָה שְׁיֵרֵי שֶׁמֶן שֶׁכָּבוּ בַשַּׁבָּת. מָהוּ לְהַדְלִיקָם בְּיוֹם טוֹב. רַב וְרִבִּי חֲנִינָה תְּרֵיהוֹן אָ‍מְרִין. אָסוּר. וְרִבִּי יוֹחָנָן אָמַר. מוּתָּר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוּדָן. מַה אַפְכַּן לָהּ פְתִילָה גַּבֵּי בֵיצָה. אֲמַר לֵיהּ. מִן מַה דְּאָנָן חֲמֵיי רַבָּנִן מְדַמֵּיי לָהּ. הָדָא אָ‍מְרָה. הִיא הָדָא הִיא הָדָא. הַכֹּל מוֹדִין בִּנְשָׁרִין שֶׁהֵן אֲסוּרִין. רִבִּי בּוּן בַּר חִיָיה בְעָא קוֹמֵי רִבִּי זְעוּרָה. מַה בֵין נְשָׁרִין מַה בֵין בֵּצִים. אִילּוּ נְשָׁרִים בְּאִימּוֹתֵיהֶן שֶׁמָּא אֵינָן אֲסוּרִין. אִילּוּ בֵצִים בְּאִימּוֹתֵיהֶן שֶׁמָּא אֵינָן מוּתָּרוֹת. מֵעַתָּה נוֹלְדָה בְיוֹם טוֹב [לֹא] תֵיאָכֵל בַּשַּׁבָּת. בַּשַּׁבָּת לֹא תֵיאָכֵל בְּיוֹם טוֹב. אָמַר לֵיהּ. וְכֵינִי. לֹא דַיֶיךָ שֶׁהֶחֱמַרְתָּה עָלֶיהָ. שֶׁאִם נוֹלְדָה בְיוֹם טוֹב לֹא תֵיאָכֵל בְּיוֹם טוֹב. בַּשַּׁבָּת לֹא תֵיאָכֵל בַּשַּׁבָּת. אֶלָּא שֶׁאַתְּ מְבַקֵּשׁ לְהַחֲמִיר עָלֶיהָ שֶׁאִם נוֹלְדָה בְיוֹם טוֹב לֹא תֵיאָכֵל בַּשַּׁבָּת. בַּשַּׁבָּת לֹא תֵיאָכֵל בְּיוֹם טוֹב. רִבִּי יִרְמְיָה בָעֵי. עִיטּוּרֵי סוּכָּה מָה הֵן. חָזַר רִבִּי יִרְמְיָה וְאָמַר. כָּל שִׁבְעָה הֵן בְּטֵילִין עַל גַּב סוּכָּה. מִיכָּן וָהֵילַךְ בַּהֲכִינָן הֵן. אָמַר רִבִּי יוֹסֵה. כָּל שִׁבְעָה קְדוּשַּׁת (שִׁבְעָה) [סוּכָּה חָל] עֲלֵיהֶן. מִיכָּן וָהֵילַךְ קְדוּשַּׁת יוֹם טוֹב עֲלֵיהֶן. מֶה אָתָא מִישְׁאוֹל. יוֹם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת כְּמָאן דְּאָמַר. שְׁתֵּי קְדושּׁוֹת הֵן.

MISHNAH: An egg was laid on a holiday. The House of Shammay say that it may be eaten 12:16 ), but this is restricted to foodstuffs which were available before the start of the holiday. The House of Shammai hold that an entire chicken is food since slaughter for food is permitted on the holiday, and since everybody agrees that an egg found inside a slaughtered chicken on a holiday is permitted food, there is no reason to consider a laid egg as something different. , but the House of Hillel say that it may not be eaten and may not be moved. . HALAKHAH: “An egg was laid on a holiday,” etc. What is the reason of the House of Shammai? It is prepared in its mother’s body, pp. 154–172, noted G and G , 302–303 (G). . What is the reason of the House of Hillel? It is like muqṣeh which dried without him realizing it is the technical term for anything which is not available to be moved on the holiday or Sabbath, the original meaning is “cut-up”, viz ., a heap of cut-up figs lying on the flat roof to ferment and to be made into fig cakes. During the fermentation process the mass is inedible; therefore it has become the paradigm of anything not currently available for use. Here the original meaning is intended. If the owner had inspected his roof on the eve of the holiday he would have realized that the figs were ready food for the holiday and therefore falling under the category of “prepared food” permitted on Sabbath and holiday. But since at sundown of the holiday he had no knowledge of the situation, the figs were not available to him at the start of the holiday and therefore remain forbidden for the rest of the holiday. Similarly, since the owner of the chicken does not know that the egg (which is completely formed with its hard shell) will be laid on the holiday, since it was not available at the start it cannot become available later. , and is muqṣeh which dried without him realizing it not forbidden? But was it not stated, “if one slaughters a chicken and found eggs inside it, even if they are complete they are permitted”? Rebbi Ḥananiah and Rebbi Mana. One said, its taste when eaten from its inside is not comparable to its taste when eaten from the outside. But the other said, it is not completed for a chick until it comes outside. What are they with milk? Let us say, if they are connected to blood vessels they are forbidden, otherwise permitted. “Everybody agrees that an egg of which a major part was laid before the start of the holiday may be eaten on the holiday 8a ) this holds true even if the egg in the meantime had again disappeared into the body of the chicken. ”. Where do they disagree? If a minor part came out, where the House of Shammai say that it may be eaten, but the House of Hillel say that it may not be eaten. “ 43a . On the holiday (and Sabbath) one may move only things which may be used on the day (except if one needs the place occupied by an unusable implement, when one may clear the place.) Since the egg is neither food nor a usable implement, it cannot be moved. Just as it is forbidden as food so it is forbidden to be moved. If one was mixed with a hundred or a thousand, they are all forbidden”. How? Following him who said, if the preparation is in doubt it is forbidden; but him who said, if the preparation is in doubt it is permitted, here he agrees that it is forbidden. For wind-fall there is a doubt where it fell today or fell yesterday, but here one is forbidden and it is proof for all of them 16:23 ) the wind-fall is forbidden, but if the requirement is rabbinic and traditional, the wind-fall is permitted cf. Babli 24a . There is nothing clearly forbidden and the rule spelled out at the end of the preceding note cannot be applied. But if an egg was laid on the holiday, for the House of Hillel it certainly is forbidden and therefore the rule which forbids the mixture for the day can be applied. . Others say in the name of Rebbi Eliezer: It may be eaten together with its mother. [What means, “it may be eaten together with its mother”?] If its mother was prepared for slaughter. But are not all chickens prepared for slaughter? Rebbi Abba said, it may be eaten based on its mother’s preparation. A calf born on a holiday is permitted since it permits itself by slaughter. Rebbi Ze`ira asked, in that case an animal kept outside should be permitted since it permits itself by slaughter, deer should be permitted since it permits itself by slaughter. Rebbi Ze`ira came back and said, a calf is fully formed the day before, but here it was born on the day it was fully formed. Rebbi Abba said, this follows him who said that an animal gives birth after split months; but what is for him who said, an animal gives birth after a fixed number of months 21a , a disagreement whether cattle gives birth after a full 9 months or not. If the number of days of gestation is not fixed, the owner of the pregnant animal cannot have the intention to use the unborn calf as food on the holiday since he could not know the prospective date of birth. ? Think of it, that he knew when a male had mounted it. A pigeon chick born on a holiday is permitted since it permits itself by slaughter; did we not state, an egg which had started to develop, and chicks which do not yet have wings are forbidden as abomination, but one does not whip because of carcass meat? And Rebbi Ḥaggai said, even if he slaughtered them. Rebbi Abun said, explain it about those born with wings. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina (asked): 8a . Any which has sexual relations during daytime gives birth during daytime, during nighttime gives birth during nighttime. They objected, does a chicken not have sexual relations only during daytime and it gives birth both during daytime and nighttime? Rebbi Abun said, there is a difference, since it gives birth without a male. Rebbi Ze`ira in the name of Giddul: A calf born from a ṭerefa Chapter 3. The meat from such an animal is biblically prohibited. on a holiday is permitted; it has the status of something prepared, now it is permitted and permits itself by slaughter. hidden in something not prepared. It has been said elsewhere: the egg from a carrion is of permitted use when similar ones are sold in the market; otherwise it is forbidden, according to the opinion of Shammai; Hillel forbids it in any case. What is the reason of the House of Shammai? Shammai allows it because he assumes that the egg was matured before the defect occurred in the animal. If this is so, why should the permission depend on the suitability of the egg for sale in the market? If this is not the case, one would be allowed to eat even the egg that is still attached to the ovary (an integral part of the carrion and forbidden). Is it true that Shammai conforms to the latter Mishna and Hillel to the former? 2:7, Notes 293–302 . Rebbi Ḥiyya in the name of Rebbi Joḥanan: At first they were saying, one curdles 116a . neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Yose ben Abun said, Samuel bar Abba asked: Does this follow Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship? Rebbi Yasa in the name of Rebbi Joḥanan: Originally, they said, one does curdle neither with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. Rebbi Yose said, the language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. The stomach contents of a qualified animal which suckled from a ṭerefa Chapter 3. The meat from such an animal is biblically prohibited. are forbidden following the former teaching, and the stomach contents of a ṭerefa which suckled from a qualified one are permitted following the later teaching. And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body 12:16 ). According to the Babli and one opinion in the Yerushalmi the prohibition applies only to eggs laid by chickens raised to produce eggs. Then the mother was not food at the start of the holiday. While the egg is food according to everybody, for the House of Hillel it cannot change its character from non-food to food on the holiday. Then the question is raised why milk which is prohibited as food before being ingested by a ruminant becomes permitted by the animal’s stomach. In this question, the revised ruling in matters of rennet would agree with the stance of the House of Shammai. But the answer is that the two cases cannot be compared; the stomach contents of an animal never were part of the animal and do not have the latter’s status. ; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the sons of Jehudah ben Shamuai that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside. “If it was laid on the holiday it may be eaten on the Sabbath, on the Sabbath it may be eaten on the holiday. Rebbi Jehudah said in the name of Rebbi Eliezer, this is the disagreement. The house of Shammai say that it may be eaten, but the House of Hillel say that it may not be eaten.” Rebbi Ḥanina instructed the Sepphoreans about spontaneous growth of mustard and about the egg following Rebbi Jehudah. Rebbi Joḥanan came and preached to them following the rabbis here and the rabbis there 9:1 (Notes 22–30, שׁ ). . Rebbi Abba bar Zemina in the name of Rebbi Joṣadaq: Because of these two things did Rebbi Joḥanan descend from Sepphoris to Tiberias. He said, why did you bring me this old man, what I am permitting he prohibits, what I am prohibiting he permits. Rebbi Abba said, there came a case before Rebbi Yasa and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. 3, Notes 169–176 , where the readings of Beṣah and Ševi`it are compared. Because they disagreed: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday 3:9 where it is stated that if a holiday precedes or follows a Sabbath one may make two eruvin to move one’s Sabbath domain in two different directions for the two days. This clearly presupposes that the restriction of one’s Sabbath domain to 2’000 cubits outside of town is rabbinical. (It is agreed that the limit of 12 mil , 3 parasang , is biblical.) In the case here, it is agreed that the remainders of spent fuel are muqṣeh on the Sabbath, when lighting a fire was prohibited. If this is a biblical prohibition then it is muqṣeh also on the holiday which is on Sunday, but if it is rabbinic then it will be permitted on the holiday, when lighting a fire is permitted. ? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Mana said before Rebbi Yudan, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the two cases are identical. They said in the name of four Elders 38b the Elders are Rabban Simeon ben Gamliel, R. Ismael ben R. Joḥanan ben Beroqa, R. Eleazar ben R. Simeon, and R. Yose ben R. Jehudah. In Tosephta Eruvin 4:2 the statement is R. Meïr’s. : If somebody’s eruv was eaten on the first <day> he is like the people of his town on the second <day> 3:9 . . Rav Ḥuna said in the name of Rav: Practice follows the four Elders 38b . . Rav Ḥisda asked: the argument of Rav seems to be inverted. There, he makes it two sanctities, but here he makes it one sanctity. Because they disagreed: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Mana said before Rebbi Yudan, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the two cases are identical. Everybody agrees that wind-fall is forbidden. Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: What is the difference between wind-fall and eggs? Is wind-fall on its mother not forbidden, but are eggs in their mother not permitted? Then if it was laid on the Sabbath it should not be eaten on the holiday, if laid on the holiday it should not be eaten on the Sabbath! He answered him, is that so? Is it not enough that you were restrictive about it that if it was laid on the holiday it may not be eaten on the holiday that you want to be more restrictive that if laid on the holiday it should not be eaten on the Sabbath, if laid on the Sabbath it should not be eaten on the holiday? Rebbi Jeremiah asked, what is the status of decorations of a sukkah may not be demolished during the week of Tabernacles, any decorations are part of the sukkah and may not be taken. The question is about the Eighth Day which is a holiday but not part of Tabernacles and not a time when the sukkah is used. Cf. Šabbat 3, Note 170 . ? Rebbi Jeremiah turned around and said, all seven <days> they are insignificant in the sukkah , afterwards they are prepared 3 but accepted by R. Yose’s brother. After the holiday the decorations are simply fruits hanging on the wall which can be taken at any moment. . Rebbi Yose said, all seven <days> the holiness of (seven) [ sukkah falls] is”. on them, afterwards the holiness of the holiday falls on them. What did he come to question? If the holiday falls on a Friday according to him who says, they are two kinds of holiness is biblical, and so is the holiness of holiday, it is consistent to extend the holiness of the decorations to the holiday, but it is not necessary to extend it to a following Sabbath. .

בֵּית שַׁמַּאי אוֹמְרִים שְׂאוֹר כְּזַּיִת וְחָמֵץ כַּכּוֹתְבָת. וּבֵית הִלֵּל אוֹמְרִים זֶה וָזֶה בְּכַזַּיִת: רִבִּי זְרִיקָן בְּשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. לֹא שָׁנוּ אֶלָּא לְבִיעוּרוֹ. הָא לַאֲכִילָה כַזַּיִת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בֵּין לְבִיעוּרוֹ בֵּין לַאֲכִילָה כַזַּיִת. קָם רִבִּי מָנָא עִם רִבִּי חִזְקִיָּה. אָמַר לֵיהּ. מָן הֵן שְׁמַע רַב הָדָא מִילְּתָא. אֲמַר לֵיהּ. מִן רִבִּי אַבָּהוּ. אֲמַר לֵיהּ. [וְאוּף] (וַ)אֲנָן אָ‍מְרִין. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בֵּין לְבִיעוּרוֹ בֵּין לַאֲכִילָה כַזַּיִת. דִּי לֹא כֵן. נִיתְנֵי שְׁלֹשִׁים וְשֶׁבַע כְּרִיתוֹת בַּתּוֹרָה.

MISHNAH: The House of Shammay say that sour dough {causes liability} by the size of an olive and leavened matter by the size of a date, but the House of Hillel say that both are by the size of an olive. HALAKHAH: [ Halakhah 2 ]. Rebbi Zeriqan in the name of Rebbi Yose ben Ḥanina: They stated this only for its elimination, but for eating the volume of an olive. Rebbi Abbahu in the name of Rebbi Joḥanan, whether for elimination or eating, the volume of an olive. Rebbi Mana was standing with Rebbi Ḥizqiah; he said to him, from where did the rabbi hear this?. He told him, from Rebbi Abbahu. He answered, we also are saying, Rebbi Abbahu in the name of Rebbi Joḥanan, whether for elimination or eating, the volume of an olive 16:23 ) the wind-fall is forbidden, but if the requirement is rabbinic and traditional, the wind-fall is permitted cf. Babli 24a . There is nothing clearly forbidden and the rule spelled out at the end of the preceding note cannot be applied. But if an egg was laid on the holiday, for the House of Hillel it certainly is forbidden and therefore the rule which forbids the mixture for the day can be applied. , for otherwise one would have to state “37 extirpations in the Torah” 1:1 which enumerates the 36 transgressions causing extirpation should have enumerated them separately and arrived at a total of 37. .

הַשּׁוֹחֵט חַיָּה וָעוֹף בְּיוֹם טוֹב בֵּית שַׁמַּאי אוֹמְרִים יַחְפּוֹר בַּדֶּקֶר וִיכַסֶּה. וּבֵית הִלֵּל אוֹמְרִים לֹא יִשְׁחוֹט אֶלָּא אִם כֵּן הָיָה לוֹ עָפָר מוּכָן. וּמוֹדִין שֶׁאִם שָׁחַט שֶׁיַּחְפּוֹר בַּדֶּקֶר וִיכַסֶּה. שֶׁאֵפֶר כִּירָה מוּכָן. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הַמְבַשֵּׁל נְבֵילָה בְיוֹם טוֹב אֵינוֹ לוֹקֶה. שֶׁהוּתָּר מִכְּלָל בִּישּׁוּל בְּיוֹם טוֹב. רִבִּי שִׁמְעוֹן בֵּן לָקִישׁ אָמַר. לוֹקֶה. שֶׁלֹּא הוּתָּר מִכְּלָל בִּישּׁוּל אֶלָּא לַאֲכִילָה בִּלְבַד. הָתִיב רִבִּי בָּא בַּר מָמָל עַל הָדָא דְּרִבִּי יוֹחָנָן. מֵעַתָּה הַחוֹרֵשׁ בְּיוֹם טוֹב אֵינוֹ לוֹקֶה. שֶׁהוּתָּר מִכְּלָל חֲרִישָׁה בְּיוֹם טוֹב. רִבִּי יוֹסֵה בְשֵׁם רִבִּי אִילָא. לֹא הוּתְרָה חֲרִישָׁה כְדַרְכָּהּ. רִבִּי שַׁמַּי אָמַר קוֹמֵי רִבִּי יוֹסֵה. רִבִּי אָחָא בְשֵׁם רִבִּי אִילָא. דְּרִבִּי שִׁמְעוֹן הִיא. דְּרִבִּי שִׁמְעוֹן אָמַר. עַד שֶׁיְּהֵא לוֹ צוֹרֶךְ בְּגוּפוֹ שֶׁלְּדָבָר. קָם רִבִּי יוֹסֵי עִם רִבִּי אָחָא. אָמַר לֵיהּ. אַתָּה אָמַרְתָּה הָדָא מִילְּתָא. לֹא כֵן אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי מֵאִיר. עֶשְׂרִים וְאַרְבָּעָה דְבָרִים מְקוּלֵּי בֵּית שַׁמַּי וּמְחוּמְרֵי בֵּית הִלָּל. וְזֶה אֶחָד מֵהֶן. נֹאמַר עֶשְׂרִים וּשְׁלֹשָׁה. אֶלָּא רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן שְׁנֵיהֶן אָ‍מְרוּ דָּבָר אֶחָד. לֹא כֵן סָ‍בְרִנָן מֵימַר. רִבִּי יוֹסֵה וְרִבִּי שִׁמְעוֹן שְׁנֵיהֶן אָ‍מְרוּ דָּבָר אֶחָד. נֵימַר. רִבִּי מֵאִיר וְרִבִּי יוֹסֵה וְרִבִּי שִׁמְעוֹן שְׁלָשְׁתָּם אָ‍מְרוּ דָּבָר אֶחָד. אֶלָּא מִילִּין דִּצְרִיכָן לְרַבָּנִן פְּשִׁיטָן לְכוֹן. פְּשִׁיטָן לְרַבָּנִן צְרִיכָן לָכוֹן. קָצַר לְצוֹרֶךְ עֲשָׂבִים חַיָיב מִשּׁוּם קוֹצֵר וְאֵינוֹ חַיָיב מִשֵּׁם שֶׁהוּא מְיַיפֶּה אֶת הַקַּרְקַע. לָא צוֹרְכָה דְּילָא. קָצַר לְיַיפּוֹת אֶת הַקַּרְקַע מָהוּ שֶׁיְּהֵא חַיָיב מִשֵּׁם קוֹצֵר וּמִשֵּׁם שֵׁהוּא מְיַיפֶּה אֶת הַקַּרְקַע. וַאֲפִילוּ תֵימַר דְּרִבִּי שִׁמְעוֹן הִיא. בְּרַם כְּרַבָּנִן מִכָּל מָקוֹם הֲרֵי חָרַשׁ וּמִכָּל מָקוֹם הֲרֵי קָצַר. אָמַר רִבִּי מָנָא. מִילֵּיהוֹן דְּרַבָּנִן מְסַיְיעָן לְרִבִּי יוֹסֵי רִבִּי. דְּאָמַר רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. דָּג שֶׁסְּחָטוֹ. אִם לְגוּפוֹ פָטוּר. אִם לְהוֹצִיא צִיר הֲרֵי זֶה חַיָיב. וַאֲפִילוּ תֵימַר דְּרִבִּי שִׁמְעוֹן הִיא. בְּרַם כְּרַבָּנִן מִכָּל מָקוֹם הֲרֵי סָחַט וּמִכָּל מָקוֹם הֲרֵי הוֹצִיא צִיר. רַב אָבוּן בְּשֵׁם רַבָּנִן דְּתַמָּן. זֹאת אוֹמֶרֶת שֶׁאֵין אֶפֶר הַכִּירָה מוּכָן אֶלָּא [לְ]מִצְוָה. אָמַר רִבִּי מָנָא. בְּשֶׁלֹּא הֵכִינוֹ. אֲבָל אִם הֵכִינוֹ מְכַסִּין בּוֹ (צוֹאָה) וּמִצְוָה. וְאַתְיָיא כַּהִיא דְּאָמַר רִבִּי שַׁמַּי. דָּרַשׁ רִבִּי אָחָא בְשֵׁם רַב יְהוּדָה. הֵכִינוֹ לְמִצְוָה מְכַסִּין בּוֹ מִצְוָה. צוֹאָה. מְכַסִּין בָּהּ צוֹאָה מִצְוָה. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן אָמַר. אִיתְפַּלְּגוֹן רַב זֵירָא וְרִבִּי אַבָּא בַּר יוֹסֵף. חַד אָמַר. יֵשׁ הָכֵן לָצוֹאָה. וְחוֹרָנָה אָמַר. אֵין הָכֵן לְצוֹאָה. מָתִיב מָאן דְּאָמַר. אֵין הָכֵן. לְמָאן דְּאָמַר. יֵשׁ הָכֵן. וִיכַסֶּה בוֹ אֶת הַכּוֹי. אָמַר לֵיהּ. כּוֹי דֶּרֶךְ בְּנֵי אָדָם לִטְעוֹת בּוֹ. צוֹאָה אֵין דֶּרֶךְ בְּנֵי אָדָם לִטְעוֹת בָּהּ. אָמַר לֵיהּ. אִם אוֹמֵר אַתְּ כֵּן. אַף הוּא חוֹפֵר בַּדֶּקֶר וּמְכַסֶּה. וְתַנֵּי כֵן. הֵבִיא עָפָר לַטּוּחַ אֶת גַּגּוֹ. סִיד לַסּוּד אֶת בֵּיתוֹ. מְכַסִּין בּוֹ. אִית תַּנָּיֵי תַנֵּי. אֵין מְכַסִּין. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רַב חִסְדָּא. מָאן דְּאָמַר. מְכַסִּין. לְשֵׁעָבַר. מָאן דְּאָמַר. אֵין מְכַסִּין. בְּבָא לִישְׁאָל כַּתְּחִילָּה. תַּנֵּי. רִבִּי יוֹסֵי אוֹמֵר. כּוֹי אֵין מְכַסִּין אֶת דָּמוֹ מִפְּנֵי שֶׁהוּא סָפֵק. מָה אִם מִילָה שֶׁוַודָּיָיהּ דּוֹחָה אֶת הַשַּׁבָּת. אֵין סְפֵיקָהּ דּוֹחָה אֶת יוֹם טוֹב. כִּיסּוּי הַדָּם שֶׁאֵין וַודָּייוֹ דּוֹחֶה אֶת הַשַּׁבָּת. דִּין הוּא שֶׁלֹּא יִדְחֶה סְפֵיקוֹ אֶת יוֹם טוֹב. וּמוּתָּר לִשְׁחוֹט בַּשַּׁבָּת. רִבִּי יוֹסֵה אָמַר לָהּ סְתָם. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. בְּשׁוֹחֵט לַחוֹלֶה. אָ‍מְרוּ לוֹ. וַהֲרֵי שׁוֹפָר שֶׁבִּגְבוּלִים יוֹכִיחַ. שֶׁאֵין וַודָּייוֹ דּוֹחֶה שַׁבָּת וַהֲרֵי סְפֵיקוֹ דּוֹחֶה יוֹם טוֹב. מַה סָפֵק יֵשׁ שָׁם. יוֹם חוֹל הוּא יִתִקַע יוֹם טוֹב הוּא יִתִקַע. רִבִּי חֲנִינָה בְשֵׁם רִבִּי אָחָא. בְּאַנְדְּרוֹגִינֹס שֶׁתָּקַע. וְתַנֵּי כֵן. אַנְדְּרוֹגִינֹס מוֹצִיא אֶת מִינוֹ [וְאֵינוֹ מוֹצִיא אֶת שֶׁאֵינוֹ מִינוֹ]. טוּמְטוּם אֵינוֹ מוֹצִיא לֹא אֶת מִינוֹ וְלאֹ אֶת שֶׁאֵינוֹ מִינוֹ. רִבִּי יוֹסֵי בָעֵי. אִם בְּאַנְדְּרוֹגִינֹס שֶׁתָּקַע. בְּדָא דְתַנֵּי. אֵין לוֹ תְשׁוּבָה. אָמַר רִבִּי (אַבָּיֵי) [אַבִּין]. זֶה אֶחָד מֵאַרְבָּעָה דְבָרִים שֶׁהָיָה רִבִּי חִיָיה הַגָּדוֹל אוֹמֵר. אֵין לָהֶן תְּשׁוּבָה. וְהֵשִׁיב רִבִּי לָ‍עְזָר בְּנוֹ שֶׁלְרִבִּי לָ‍עְזָר הַקַּפָּר. מָה אִם מִילָה שֶׁאֵין סְפֵיקָהּ דּוֹחָה אֶת יוֹם טוֹב וַודָּיָיהּ דּוֹחָה אֶת לֵילֵי יוֹם טוֹב. תֹּאמַר בְּכִיסּוּי הַדָּם שֶׁוַודָּייוֹ דּוֹחֶה אֶת לֵילֵי יוֹם טוֹב. הוֹאִיל וַודָּייוֹ דּוֹחָה אֶת לֵילֵי יוֹם טוֹב דִּין הוּא שֶׁיִּדְחֶה סְפֵיקוֹ אֶת יוֹם טוֹב. וְקָמַת כְּמָה דִצְרָכַת לְרַבָּנִן קַדְמָאֵיי וְקָשַׁת בִּידֵיהוֹן. כֵּן צְרָכַת לְרַבָּנִן (אַחָרַיי) [אַחֲרָא] וְקָשַׁת בִּידֵיהוֹן. עַל דַּעְתֵּיהּ דְּרִבִּי אָחָא. אַנְדְּרוֹגִינֹס מוֹצִיא אֶת מִינוֹ כַּתְחִילָּה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵה. לִשְׁעָבַר. וּמוֹדִים שֶׁאִם שָׁחַט שֶׁיַּחְפּוֹר בַּדֶּקֶר וִיכַסֶּה. שֶׁאֵפֶר הַכִּירָה מוּכָן. הָדָא דְאַתָּ אָמַר. בְּאֵפֶר שֶׁהוּסַּק מֵעֶרֶב יוֹם טוֹב. אֲבָל בְּאֵפֶר שֶׁהוּסַּק בְּיוֹם טוֹב לֹא בְדָא. בְּשֶׁלֹּא שָׁחַט. אֶבָל אִם שָׁחַט מוּטָּב שֶׁיִּטּוֹל מֵאֵפֶר שֶׁהוּסַּק בְּיוֹם טוֹב. וְאַל יַחְפּוֹר בַּדֶּקֶר וִיכַסֶּה. חֲבֵרַיָיא אָ‍מְרִין. שֶׁמִּצְוַת עֲשֵׂה דוֹחָה לְמִצְוָה בְלֹא תַעֲשֶׂה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹנָה דוּ אָמַר. מִצְוַת עֲשֵׂה דוֹחָה לְמִצְוָה בְלֹא תַעֲשֶׂה אַף עַל פִּי שֶׁאִינָהּ כְּתוּבָה בְצִידָּהּ נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי דוּ אָמַר. הוֹאִיל וְאֵין מִצְוַת עֲשֵׂה דוֹחָה בְלֹא תַעֲשֶׂה אֶלָּא אִם כֵּן הָ‍יְתָה כְתוּבָה בְצִידָּהּ. מִכֵּיוָן שֶׁהִתְחִיל בַּמִּצְוָה אוֹמְרִים לוֹ. מָרֵק. רִבִּי זְעוּרָה בָעֵי. קְעָרָה שֶׁחָקְקָה קוֹף מָהוּ. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן אָמַר. אִיתְפַּלְּגוֹן רִבִּי זְעוּרָה וְרַב הַמְנוּנָא. חַד אָמַר. אָסוּר. וְחוֹרָנָה אָמַר. מוּתָּר. מָאן דְּאָמַר. אָסוּר. נַעֲשֶׂה כְמוּקְצֶה שֶׁיָּבַשׁ וְלֹא יָדַע בּוֹ. מָאן דְּאָמַר. מוּתָּר. נַעֲשֶׂה כְטֵבֵל שֶׁתִּיקְּנוֹ שׁוֹגֵג. מָאן דְּאָמַר. מוּתָּר. מָהוּ לִשְׁתַּמֵּשׁ עַל גַּב מְקוֹמָהּ. כָּךְ אָנוּ אוֹמְרִים. אָסוּר לִשְׁתַּמֵּשׁ עַל גַּבֵּי קַרְקַע.

MISHNAH: If somebody slaughtered a wild animal or a bird 17:13 . on the holiday, the House of Shammai say that he shall dig with a picket and cover, but the House of Hillel say that he should not slaughter unless he had dust prepared. But they agree that if he slaughtered that he may dig with a picket and cover, <and> that the ashes of the cooking stove are prepared. In this context, “prepared” means “available for the preparation of food on the holiday.” . HALAKHAH: 7, Notes 239–254 . Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday 12:16 ) it is permitted for any purpose. . Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this {statement} by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter 2, Note 19 . . Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same 2, Note 19 . Babli Šabbat 31b . ? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis problematic for you? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support my teacher Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, since the activities are only forbidden on Šabbat . Babli Šabbat 145a . , if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce liability. . Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement), this has to be undeleted. and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy2:8–9 states that the Koy is possibly a wild animal or possibly a domesticated animal; therefore his blood has to be covered but its fat may not be eaten. It may not be slaughtered on the holiday; if slaughtered anyhow its blood may not be covered on the holiday. In Bikkurim 2:7 (Note 154 ) R. Eleazar says the Koy is the result of the mating of a he-goat with a hind or a stag mating with a she-goat; but the rabbis say, it is a separate kind and the Sages could not determine its classification. In the Babli 8b this is a declarative sentence, not an interrogation. ? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts. It was stated6:1; Babli 8a , Ḥulin 84b . : “Rebbi Yose says, one does not cover the Koy’s blood because it is a doubtful case.” Since circumcision whose certainty pushes aside the Sabbath, in doubt does not push aside the holiday 19:5 . , then for covering the blood which in case of certainty does not push aside the Sabbath it only is logical that in a case of doubt it not push aside the holiday 1:8 the only activity forbidden on the Sabbath and permitted on a holiday is the preparation of food. Covering the blood is an activity occurring after what is a preparation of food, and only preparations are permitted. . But is it permitted to slaughter on a Sabbath? Rebbi Yose said it without attribution, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: If he slaughtered for a sick person. They told him, does not the shofar in the countryside disprove it? For in case of certainty it does not push aside the Sabbath, but in a case of doubt it pushes aside the holiday is not blown on a Sabbath ( Mishnah Roš Haššanah 4:1 ), but on the holiday falling on a weekday it is blown everywhere even when it is not known whether the 1 of Tishre is the 30 or the 31 of Elul. . What kind of doubt is there? If it is a weekday, he may blow, if it is a holiday, he may blow 104 . Rebbi Ḥanina in the name of Rebbi Aḥa: In case of a hermaphrodite sound; therefore he may perform the blowing for similar probable males. who blew. And it was stated so Tosephta 2:5 , Babli 29a . : “The hermaphrodite frees his own kind [but does not free persons not of his own kind.] The sexless frees neither his kind nor not his kind.” Rebbi Yose asked, if in the case of a hermaphrodite who blew, is that where we stated, it has no counter argument? Rebbi (Abbaye) [Abbin] 1:10, Note 321 , not to be confused with the Babylonian Abbaye who never has a title. said, that is one of four cases when the Great Rebbi Ḥiyya said, there is no counter-argument. But Rebbi Eleazar the son of Rebbi Eleazar the caper grower found a counter-argument. Since circumcision which in a case of doubt does not push aside the holiday, in a case of certainty pushes aside holiday night12:3 ). , you can say about covering the blood where in case of certainly it pushes aside holiday night, since in case of certainly it pushes aside holiday night, in a case of doubt it should push aside the holiday. This establishes that what was problematic to the earlier rabbis and was difficult for them, so it is problematic to the later rabbis and is a difficulty for them. In the opinion of Rebbi Aḥa, the hermaphrodite frees his own kind a priori , in the opinion of Rebbi Yose, a posteriori . . “But they agree that if he slaughtered that he may dig with a picket and cover, and that the ashes of the cooking stove are prepared. In this context, “prepared” means “available for the preparation of food on the holiday.” .” That which you are saying is about ashes which were burned before the holiday, but it does not apply to ashes which were burned on the holiday. , if he did not slaughter, but if he slaughtered it is better that he cover with ashes which were burned on the holiday rather than dig with a picket and cover is a rabbinic prohibition but digging a biblical violation, it is better to disregard the rabbinic prohibition even though there is biblical permission to disregard the biblical prohibition. (For muqṣeh as rabbinic institution cf. Introduction to Tractates Šabbat and `Eruvin , p. 3, Note 4.) . The colleagues are saying that a positive commandment pushes aside a prohibition. This is understandable following the opinion of Rebbi Jonah who said, a positive commandment pushes aside a prohibition even if they are not written side by side2:1, Note 10 . It is not mentioned in the Babli (which nevertheless holds that the principle does not apply to holidays since the rules of holidays are both positive commandments and prohibitions.) . Following the opinion of Rebbi Yose who said, a positive commandment pushes aside a prohibition only if they were written side-by-side, since he started the meritorious deed one tells him to clean it up. Rebbi Ze`ira asked, if a monkey formed a bowl, what, and also forbidden as the result of biblically forbidden work. But the monkey is not a human. ? Rebbi Yose ben Rebbi Abun said, Rebbi Ze`ira and Rav Hamnuna disagreed. One said, it is forbidden, but the other said, it is permitted. For him who said that it is forbidden it is like cut-up fig cake which dried out without his knowledge is the technical term for anything which is not available to be moved on the holiday or Sabbath, the original meaning is “cut-up”, viz ., a heap of cut-up figs lying on the flat roof to ferment and to be made into fig cakes. During the fermentation process the mass is inedible; therefore it has become the paradigm of anything not currently available for use. Here the original meaning is intended. If the owner had inspected his roof on the eve of the holiday he would have realized that the figs were ready food for the holiday and therefore falling under the category of “prepared food” permitted on Sabbath and holiday. But since at sundown of the holiday he had no knowledge of the situation, the figs were not available to him at the start of the holiday and therefore remain forbidden for the rest of the holiday. Similarly, since the owner of the chicken does not know that the egg (which is completely formed with its hard shell) will be laid on the holiday, since it was not available at the start it cannot become available later. . For him who said that it is permitted it is as if he put it in order erroneously. For him who said that it is permitted, may one use its place? Would we say that soil may not be used?

בֵּית שַׁמַּאי אוֹמְרִים אֵין מוֹלִיכִין אֶת הַסּוּלָּם מִשּׁוֹבָךְ לְשׁוֹבָךְ אֲבָל מַטֵּהוּ מְחַלּוֹן לְחַלּוֹן. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים לֹא יִטּוֹל אֶלָּא אִם כֵּן נִעְנַע מִבְּעוֹד יוֹם. וּבֵית הִלֵּל אוֹמְרִים עוֹמֵד וְאוֹמֵר זֶה וָזֶה אֲנִי נוֹטֵל: יְהוּדָה בְרִבִּי חִיָיה נְפַק לִבְרָא. שְׁאַלוּן לֵיהּ. סוּלָּם שֶׁלְעֲלִיָיה מָהוּ. אֲמַר לֹון. שְׁרֵי. כַּד דְּאָתָא גַּבֵּי אָבוּהּ. אָמַר לֵיהּ. מַה מַעֲשֶׂה בָא לְיָדֶיךָ. אָמַר. הִיתַּרְתִּי לָהֶן סוּלָּם שֶׁלְעֲלִיָיה. וְאָקִים תַּנָּיֵיהּ קוֹמוֹי וְתַנָּא. בַּמֶּה דְבָרִים אֲמוּרִים. בְּסוּלָּם שֶׁלְשׁוֹבָךְ. אֲבָל בְּסוּלָּם שֶׁלְעֲלִיָיה אָסוּר. מַה בֵין סוּלָּם שֶׁלְשׁוֹבָךְ מַה בֵין סוּלָּם שֶׁלְעֲלִיָיה. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. סוּלָּם שֶׁלְשׁוֹבָךְ אִם עָשָׂה הוּא מְלַאכְתּוֹ מֵאֶתְמוֹל כְּחִישִׁין הֵן. סוּלָּם שֶׁלְעֲלִיָיה יָכוֹל הוּא לַעֲשׂוֹת מְלַאכְתּוֹ מֵאֶתְמוֹל. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. סוּלָּם שֶׁלְשׁוֹבָךְ יָכוֹל הוּא לַעֲמוֹד עָלָיו וְלַעֲשׂוֹת מְלַאכְתּוֹ. סוּלָּם שֶׁלְעֲלִיָיה אֵינוֹ יָכוֹל לַעֲמוֹד עָלָיו וְלַעֲשׂוֹת מְלַאכְתּוֹ. סוּלָּם שֶׁלְשׁוֹבָךְ שֶׁהוּא עוֹלֶה בוֹ לָעֲלִיָיה. סוּלָּם שֶׁלְעֲלִיָיה שֶׁהוּא עוֹלֶה בוֹ לְשׁוֹבָךְ. בֵּית שַׁמַּי אוֹמְרִים לֹא יִטּוֹל אֶלָּא אִם כֵּן נִיעְנַע מִבְּעוֹד יוֹם. מִחְלְפָה שִׁיטַּתּוֹן דְּבֵית שַׁמַּי. דְּתַנִּינָן תַּמָּן. וְעוֹד אָמַר רִבִּי אֱלִיעֶזֶר. עוֹמֵד הוּא אָדָם עַל הַמּוּקְצֶה עֶרֶב שַׁבָּת בַּשְּׁבִיעִית וְאוֹמֵר. מִכָּן אֲנִי אוֹכֵל לְמָחָר. וְרִבִּי לִיעֶזֶר לָאו שַׁמֻּתִי הוּא. חוֹמֶר הוּא בַדָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים. בֵּית הִלֵּל אוֹמְרִים עוֹמֵד וְאוֹמֵר זֶה וָזֶה אֲנִי נוֹטֵל. מִחְלְפָה שִׁיטַּתּוֹן דְּרַבָּנִן. דְּתַנִּינָן תַּמָּן. וְחֲכָמִים אוֹמְרִים. עַד שֶׁיִּרְשׁוֹם וְיֹאמַר. מִיכָּן וְעַד כָּאן. וְהָכָא אִינּוּן אָמְרִין הָכֵן. עוֹד אִינּוּן אִית לָהוֹן חוֹמֶר הוּא בַדָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. לֵוִי מַקַּשׁ עַל שׁוֹבְכֵיהּ. וְאָמַר. יִזְכֶּה לִי שׁוֹבְכִי לְמָחָר.

MISHNAH: [4]: The House of Shammai say, one does not move the ladder from dovecote to dovecote, but one may bend it from window to window; and the House of Hillel permit it. The House of Shammai say, one may not take unless one had moved when it was still daylight, but the House of Hillel say, he may stand there and say, this and that I shall take. HALAKHAH: Jehudah the son of Rebbi Ḥiyya went out. They asked him, what are the rules for a ladder to the upper floor? He told them, it is permitted. When he returned to his father, he asked him, what case came to your hands? He said, I permitted them the ladder to the upper floor. He appointed his Tanna before him, who stated, “when was this said, about a ladder for a dovecote. But a ladder for the upper floor is forbidden.” What is the difference between a ladder for a dovecote and a ladder for the upper floor? Rebbi Jacob bar Aḥa said, a ladder for a dovecote if he had used it the day before for work it would be weak; a ladder for the upper floor may be used for work the day before. Rebbi Yose ben Rebbi Abun said, on the ladder for a dovecote he may stand and use it for his purpose; on the ladder for the upper floor he may not stand and use it for his purpose. A ladder for a dovecote even if it is used to climb to the upper floor; a ladder for the upper floor even if it used to climb to the dovecote. “The House of Shammai say, one may not take unless one had moved when it was still daylight.” The argument of the House of Shammai seems inverted, as we have stated there: “In addition, Rebbi Eliezer said, a person stands near the drying figs Friday afternoon in a Sabbatical year and says, from here I shall eat tomorrow.” Is Rebbi Eliezer not a Shammaite? One is restrictive if living things are involved. “The House of Hillel say, he may stand there and say, this and that I shall take.” The argument of the House of Hillel seems inverted, as we have stated there: “But the Sages say, only if he delineates and says, from here to there;” and here they are saying so? Still they hold that one is restrictive if living things are involved. Rebbi Yose ben Rebbi Abun said, Levi was knocking on his dovecote and saying, my dovecote shall provide me tomorrow.

זִימֵּן שְׁחוֹרִים וּמָצָא לְבָנִים לְבָנִים וּמָצָא שְׁחוֹרִים שְׁנַיִם וּמָצָא שְׁלֹשָׁה אֲסוּרִין. שְׁלֹשָׁה וּמָצָא שְׁנַיִם מוּתָּרִין. בְּתוֹךְ הַקֵּן וּמָצָא לִפְנֵי הַקֵּן אֲסוּרִין. וְאִם אֵין שָׁם אֶלָּא הֵם הֲרֵי אֵלּוּ מוּתָּרִין: מַתְנִיתָה דְרִבִּי. דְּתַנֵּי. מָאתַיִם וּמָצָא מְנָא. (הַמְּנָה נוּטֶָּל) [מְנָה מוּנַח וּמְנָה מוּטָּל]. דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִים. חוּלִין. תַּמָּן תַּנִּינָן. הָאוֹמֵר לִבְנוֹ. מַעֲשֵׂר שֵׁינִי בְּזָוִית זוֹ. וּמָצָא בְזָוִית אַחֶרֶת. הֲרֵי אֵילּוּ חוּלִין. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. דִּרִבִּי הִיא. דְּתַנֵּי. מָאתַיִם וּמָצָא מְנָא. (הַמְּנָה נוּטָּל) [מְנָה מוּנַח וּמְנָה מוּטָּל]. דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִים. חוּלִין. חָזַר וְאָמַר. דִּבְרֵי הַכֹּל הִיא. שַׁנְיָיא בַגּוֹזָלִים שֶׁדַּרְכָּן לִפְרוֹחַ. וְהָא תַנָּא רִבִּי חֲלַפְתָּא בַּר שָׁאוּל. הוּא הַדָּבָר בַּגּוֹזָלִים הוּא הַדָּבָר בַּבֵּצִים. הֲוֵי דִּרִבִּי הִיא. אָמַר רִבִּי יוֹסֵה. תַּמָּן. אָבִיו הִנִּיחַ וּבְנוֹ מָצָא. בְּרַם הָכָא. הוּא הִנִּיחַ הוּא מָצָא. רִבִּי בָּא בַּר כֹּהֵן אָמַר קוֹמֵי רִבִּי יֹסֵה בְשֵׁם רִבִּי אָחָא. הוֹרֵי רִבִּי בָּא בַּר זַבְדָּא בְמַעֲשֵׂר שֵׁינִי כְּהָדָא דְרִבִּי. אָמַר רִבִּי יוּדָן. הָדָא דְאַתְּ אָמַר. בְּשֶׁהָיוּ שָׁם שְׁתֵּי קִינִּים. אֲבָל אִם אֵין שָׁם אֶלָּא קַן אֶחָד לֹא בְדָא. וְהָא תַנִּינָן. אִם אֵין שָׁם אֶלָּא הֵן הֲרֵי אֵילּוּ מוּתָּרִין. [אָמַר רִבִּי יוֹסֵי בַּר בּוּן.] בְּשֶׁאֵין שָׁם אֶלָּא גוֹזָל אֶחָד בִּלְבַד. [קַן אַחַת שְׁחוֹרִים בִּלְבַד.] שְׁמוּאֵל אָמַר. הַמְּלָחֵם אֵת הַתְּרִיסִין בְּיוֹם טוֹב חַיָיב מִשּׁוּם בּוֹנֶה. וְקַשְׁיָא. דָּבָר שֶׁאִילּוּ עֲשָׂאוֹ בַּשַּׁבָּת חַיָיב חַטָּאת. בֵּית הִלֵּל מַתִּירִין אַף לְהַחֲזִיר. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי יוֹחָנָן. הִתִּירוּ סוֹפוֹ מִפְּנֵי תְחִילָּתוֹ. שֶׁאִם אוֹמֵר אַתְּ לוֹ שֶׁלֹּא יַחֲזִיר אַף הוּא אֵינוֹ פּוֹתֵחַ. וְלֹא יִפְתַּח. אַף הוּא מְמָעֵט בְּשִׂמְחַת יוֹם טוֹב. אָמַר רִבִּי אָחָא. מַחֲזִיר. וּבִלְבַד שֶׁלֹּא יַחֲזִיר כָּל צוֹרְכוֹ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בְּשֶׁאֵין שָׁם פֶּתַח. אֲבָל יֵשׁ שָׁם פֶּתַח מִשְׁתַּמֵּשׁ דֶּרֶךְ הַפֶּתַח.

MISHNAH: If he prepared. black ones and found white ones, white ones and found black ones, two and found three, they are forbidden. Three and found two, they are permitted. Inside the nest and he found outside the nest they are forbidden, but if there are no others around they are permitted. HALAKHAH: [5]: The Mishnah is Rebbi’s, as it was stated 5:7, Babli 10b . The entire paragraph is in Ma`aser Šeni 4:9 (Notes 160–166) with the quotes changed as appropriate. : “200 and he found a mina, (the mina was taken away) [a mina was deposited and a mina taken away]. , the words of Rebbi. But the Sages are saying, it is profane.” There, we have stated 4:12 (Note 146). : “If somebody said to his son, ‘Second Tithe is in that corner’ but he found it in another corner, that is profane.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated 5:7, Babli 10b . The entire paragraph is in Ma`aser Šeni 4:9 (Notes 160–166) with the quotes changed as appropriate. : “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state, the same rule applies to pigeon chicks and to eggs? Therefore, it is Rebbi’s. There, his father put it there and he found, here, his he put it there and he found it. Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda instructed according to Rebbi for Second Tithe. Rebbi Yudan said, this is only if there were there two broods. But if only one brood is there it does not apply. But did we not state, “if there are no others around they are permitted”? [Rebbi Yose bar Abun said,] if there only is a single chick available. [Only one brood of black ones.] 12, Notes 39–44 . Samuel said, anybody who tightly closes the shutters on the holiday is liable because of building. This is difficult. Something which if it was done on the Sabbath makes him liable for a purification sacrifice the House of Hillel permit to restore? Rebbi Ḥanania in the name of Rebbi Joḥanan: They permitted the end because of the start. For if you say that he cannot put them back he will not open. Don’t let him open! Then he detracts from the enjoyment of the holiday. Rebbi Aḥa said, he may put them back on condition that he not restore completely. Rebbi Yose ben Rebbi Abun said, if there is no door there. But if there is a door he uses the door.

בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹטְלִין אֶת הָעֱלִי לְקַצֵּב עָלָיו בָּשָׂר. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹתְנִין אֶת הָעוֹר לִפְנֵי הַדְּרִיסָה וְלֹא יַגְבִּיהֶנּוּ אֶלָּא אִם כֵּן יֵשׁ עָלָיו בָּשָׂר וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים אֵין מְסַלְּקִין אֶת הַתְּרִיסִין בְּיוֹם טוֹב וּבֵית הִלֵּל מַתִּירִין אַף לְהַחֲזִיר. [בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹטְלִין אֶת הָעֱלִי לְקַצֵּב עָלָיו בָּשָׂר. וּבֵית הִלֵּל מַתִּירִין.] הָא שֶׁלֹּא לְקַצֵּב עָלָיו בָּשָׂר אָסוּר. הָדָא הִיא דְאָמַר רִבִּי (בָּא) חִינְנָה בַּר שְׁלֶמְיָה בְשֵׁם רַב. מוֹדִין חֲכָמִים לְרִבִּי נְחֶמְיָה בְּזַיָירָה וּמְזוֹרָה וּבוּכְנָה. בְּזַיָירָה. דּוּ עֲצַר בֵּיהּ. וּמְזוֹרָה. דּוּ חֲבַט בֵּיהּ. וּבוּכְנָה. דּוּ כָתַת בֵּיהּ. [בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹתְנִין אֶת הָעוֹר.] שָׁוִין שֶׁלֹּא יְגָרְדֶנּוּ. מָה אֲנָן קַיָימִין. אִם בִּמְחובָּר לוֹ. כְגוּפוֹ הוּא. אִם בְּפָרוּשׁ. הָדָא הִיא דְאָמַר רִבִּי יַעֲקֹב בַּר אָחָא חִינְנָא קַרְתָּחַיָיה בְשֵׁם רִבִּי הוֹשַׁעְיָה. דִּיסִיקִיָּא שְׁיֵּשׁ בְּתוֹכָהּ מָעוֹת. נוֹתֵן עָלֶיהָ כִכָּר וּמְטַלְטְלָהּ. כְּהָדָא אַנְטִיכֵי נַפְלַת עַל רִבִּי יִרְמְיָה בְשׁוּבְתָא. וְחָשְׁבוּן עָלֶיהָ וְרִימוּנָהּ. לֹא שֶׁהֲלָכָה כְרִבִּי הוֹשַׁעְיָה אֶלָּא בְגִין רִבִּי יִרְמְיָה דְלָא יְסַכֵּן. שָׁוִין שֶׁלֹּא יְמַלְּחֶנּוּ. תַּנֵּי. אֲבָל הוּא מוֹלֵחַ עָלָיו בָּשָׂר לִצְלִי. חֲבֵרַיָיא בְשֵׁם רַב. מוֹלֵחַ הוּא אָדָם דָּבָר מְרוּבֶּה. אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לוֹכַל מִמֶּנּוּ אֶלָּא דָּבָר מְמוּעָט. רִבִּי אָחָא בְשֵׁם רַב. מוֹלֵחַ וּמַעֲרִים מוֹלֵחַ וּמַעֲרִים. מְלַח הָכָא וּמְלַח הָכָא. עַד דּוּ מְלַח כּוּלֵּיהּ.

MISHNAH: The House of Shammai say that one may not take the pestle to cut meat on it, but the House of Hillel permit. The House of Shammai say that one may not give the hide to be trampled on on the holiday. The House of Hillel hold that (almost) nothing becomes muqṣeh it it was not so at the start of the holiday. In this version of the Mishnah the hides may not be brought to the workplace. nor lift it. unless meat was left on it, but the House of Hillel permit. The House of Shammai say that one may not remove the shutters, which is not from the ms., is an aberration. but the House of Hillel permit even to return them. HALAKHAH: [“The House of Shammai say that one may not take the pestle to cut meat on it, but the House of Hillel permit.”] Therefore, not to cut meat on it is forbidden. . This is what 17, Notes 48–50 . R. Nehemiah states there that while the general rule is that implements may be moved and used on Sabbath and holiday, tools of trade may be used only for a direct need of the day. Rebbi (Abba,) Ḥinena bar Shelemiah in the name of Rav said: The Sages agree with Rebbi Neḥemiah about the press, the plank, and the mace; the press with which he presses, the plank on which one beats them, the mace with which he smashes them. [“The House of Shammai say that one may not give the hide.”] They agree that one may not scrape it. Where do we hold? If it is connected to it, it is part of its body. If separated, 16, Notes 79–80 . it parallels what Rebbi Jacob bar Aḥa said, Ḥinena from Cartagena in the name of Rebbi Hoshaia: On a saddle bag full of coins one puts a loaf and may move it,anything muqṣeh may be moved if it serves as a basis for something which may be moved. Babli Šabbat 142b . . As the following: an Antiochene cooking vessel fell on Rebbi Jeremiah on the Sabbath; they thought about it and lifted it. Not that practice follows Rebbi Hoshaia but that Rebbi Jeremiah should not be endangered. They agree that one may not salt it. It was stated: but he might salt meat on it to roast. The colleagues in the name of Rav: A person may salt a large quantity even though he will be able to eat form it only a small quantity. Rebbi Aḥa in the name of Rav: One salts cunningly, and salts cunningly; he salts here and salts there until he salted everything.

בֵּית שַׁמַּאי אוֹמְרִים אֵין מוֹצִיאִין לֹא אֶת הַקָּטָן וְלֹא אֶת הַלּוּלָב וְלֹא אֶת סֵפֶר תּוֹרָה לִרְשׁוּת הָרַבִּים. וּבֵית הִלֵּל מַתִּירִין: הָא גָדוֹל אָסוּר. רִבִּי שְׁמוּאֵל בְּרֵיהּ דְּרִבִּי יוֹסֵה בֵּירִבִּי בּוּן אָמַר. אֲפִילוּ גָדוֹל מוּתָּר. וְלֵיידָא מִילָּה תַנִּינָן קָטָן. בָּא לְהוֹדִיעֲךָ כוֹחָן שֶׁלְבֵּית שַׁמַּי עַד אֵיכָן הָיוּ מַחְמִירִין. שְׁמוּאֵל מִיטְעַן מֵעֶרֶס לָעֶרֶס. אָמַר רִבִּי זְעוּרָה קוֹמֵי רִבִּי יָסָא. נֹאמַר דַּהֲוָה אֵיסְתֶנֵיס. אָמַר לֵיהּ. בָּרֵי הֲוָה מִינִּי וּמִינָּךְ. תַּנֵּי. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי אוֹמֵר. אֲבָנִים שֶׁיָּשַׁבְנוּ עֲלֵיהֶן בְּנַעַרוֹתֵינוּ עָשׂוּ עִמָּנוּ מִלְחָמָה בְזִקְנוּתֵינוּ. רִבִּי יוֹנָה מְפַקֵּד לַחֲבֵרַיָיא. לָא תֵיתְבוּן לְכוֹן עַל מַסְטוֹבְיָיתָה [בָּרְיָיתָא] דְּסִדְרָה דְבַר עוּלָּא דְּאִינּוּן צְנִינִין. רַב מְפַקֵּד לְתַלְמִידוֹי. לָא תֵיתְבוּן לְכוֹן עַל טַבֻּלָה בַּרְיָיתָא דְסִדְרָא דְּאַסִּי דְּאִינּוּן צְנִינִין. רִבִּי אַבָּהוּ הֲוָה נְחַת מַסְחֵי בְהָדֵין דֵּימוֹסִין דְּטִיבֵּרִיָּה. וַהֲוָה מִיסְתַּמִּיךְ עַל תְּרֵין גּוּתַיִּין. שַׁרְעוּן וּזְקָפוּן. שַׁרְעוּן וּזְקָפוּן. אָמְרוּן לֵיהּ. מָהוּ הָכֵין. אֲמַר לוֹן. שִׁימַּרְתִּי כוֹחִי לְזִיקְנוּתִי. רַב חוּנָה לָא נְחַת לְבֵית וַועֶדְא. רַב קַטִּינָא שְׁאִיל. לָא כֵן תַּנֵּי. מְטַלְטְלִין אֶת הָאַיסְתֶנֵיסִין. רַב חוּנָה הוֹרֵי לְרֵישׁ גָּלוּתָא לָצֵאת בְּכִסֵּא. רַב חִסְדָּא בָעֵי. לֹא כֵן תַּנֵּי. אֵין יוֹצְאִין בַּכִּסֵּא אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים. אֲפִילוּ תַלְמִיד חֲכָמִים אֵינוֹ טוֹעֶה בַדָּבָר הַזֶּה. וְרַב חוּנָה טָעֵי. רִבִּי יִרְמְיָה הוֹרֵי לְבַר גֵּירוֹנְטִי אַסְיָא מִיטְעַנָּה בַסַּדִּינָא מֵיעוֹל מְבַקְּרָא בַּיישִׁיָיא בְשׁוּבְתָא. מִיָישָׁא בַּר בְּרֵיהּ דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִיטְעַן בַסַּדִּינָא מֵיעוֹל מִידְרוֹשׁ בַּצִּיבּוּרָא בְשׁוּבְתָא. אָמַר רִבִּי זְרִיקָן לְרִבִּי זְעוּרָה. כַּד תֵּיעוֹל לַדְּרוֹמָא אַתְּ שְׁאִיל לָהּ. אִשְׁתְּאָלַת לְרִבִּי סִימוֹן. אֲמַר לוֹן רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לֹא סוֹף דָּבָר שֶׁצּוֹרֶךְ לָרַבִּים בּוֹ. אֶלָּא שֶׁמָּא יִצְרְכוּ לוֹ הָרַבִּים. דֵּלֹמָא. רִבִּי לִיעֶזֶר וְרִבִּי אַבָּא מָרִי וְרִבִּי מַתַּנְיָה הוֹרֵי פִיתָּא לְאֻרְסִקִינָס בְּשׁוּבְתָא. שֶׁמָּא יִצָּרְכוּ לוֹ הָרַבִּים. תַּנֵּי. וְלֹא אֶת הַמַּפְתֵּחַ. בֵּית הִלֵּל מַתִּירִין. וְאָמַר רַב הוֹשַׁעְיָה בַּר רַב יִצְחָק. הָדָא דְאַתְּ אָמַר. בְּמַפְתֵּחַ שֶׁלְאוֹכְלִין. אֲבָל בְּמַפְתֵּחַ שֶׁלְכֵּלִים לֹא בְדָא. וְהָא רִבִּי אַבָּהוּ יְתִיב וּמַתְנֵי וּמַפְתְּחָא דִפְּלֹמַנְטָרִין בְּיָדֵיהּ. פִּילְפְּלִין הֲוָה לֵיהּ בְּגַוָוהּ.

MISHNAH: The House of Shammai say, one may bring neither a small child, nor a lulav , nor a Torah scroll into the public domain, but the House of Hillel permit it. HALAKHAH: Therefore not an adult? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, even an adult is permitted. For what purpose was stated “a small child”? It comes to inform you of the strength of the House of Shammai, how far they are restrictive. Samuel was carried from bed to bed. Rebbi Ze`ira said before Rebbi Yasa, let us say that he was asthenic. He told him, he was healthier than I and you. It was stated, Rebbi Ismael ben Rebbi <yose> xii (xxii) 1994 (A). says, the stones on which we sat on in our youth make war against us in our old age. Rebbi Jonah ordered the colleagues, do not sit on the [outside] stone benches of the assembly of Bar Ulla because they are cold. Rav commanded his students, do not sit on the outside table of the assembly of Issy because it is cold. Rebbi Abba went down to bathe in the public baths of Tiberias, leaning on two Goths 62a , Berakhot 60a . . They fell down and he lifted them up, they fell down and he lifted them up. One asked him, what is this? He said to them, I preserved my strength for my old age. Rav Huna did not come to the house of assembly. Rav Qatina asked, was it not stated that one carries the asthenics? Rav Huna instructed the Head of the Dispersion to go out in a chair. Rav Ḥisda asked, was it not stated, one does not go out in a chair, whether men or women? Even a student of the Sages does not err in this matter, and Rebbi Huna erred? Rebbi Jeremiah instructed Bar Gerontios the healer to be carried on a sheet when going visiting the sick on the Sabbath. Miasha the grandson of Rebbi Joshua ben Levi was carried on a sheet when going preaching in public on the Sabbath. Rebbi Zeriqan said to Rebbi Ze`ira, when you go to the South, ask about this. It was asked from Rebbi Simon. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, not only for the needs of the public but also for a possible need of the public. Example: Rebbi Eliezer, Rebbi Abba Mari, and Rebbi Mattaniah instructed {to bring} bread to Ursicinus on the Sabbath, for a possible need of the public. It was stated: And not the key; the House of Hillel permit. And Rav Hoshaia the son of Rav Isaac said, this refers to a key of edibles, but not to a key of implements. But did not Rebbi Abbahu sit and teach, and a key of a jewel box in his hand? He had pepper inside.

בֵּית שַׁמַּאי אוֹמְרִים אֵין מוֹלִיכִין חַלָּה וּמַתָּנוֹת לַכֹּהֵן בְּיוֹם טוֹב בֵּין שֶׁהוּרְמוּ מֵאֶמֶשׁ בֵּין שֶׁהוּרְמוּ מֵהַיּוֹם. וּבֵית הִלֵּל מַתִּירִין. אָמְרוּ לָהֶם בֵּית שַׁמַּאי גְּזֵירָה שָׁוָה חַלָּה וּמַתָּנוֹת מַתָּנָה לַכֹּהֵן וּתְרוּמָה מַתָּנָה לַכֹּהֵן כְּשֵׁם שֶׁאֵין מוֹלִיכִין אֶת הַתְּרוּמָה כָּךְ לֹא יוֹלִיכוּ אֶת הַמַּתָּנוֹת. אָמְרוּ לָהֶם בֵּית הִלֵּל לֹא. אִם אֲמַרְתֶּם בַּתְּרוּמָה שֶׁאֵינוֹ זַכַּאי בַּהֲרָמָתָהּ תֹּאמְרוּ בַּמַּתָּנוֹת שֶׁזַּכַּאי בַּהֲרָמָתָן: תַּנֵּי. אָמַר רִבִּי יוּדָה. לֹא נֶחְלְקוּ בֵית שַׁמַּי וּבֵית הִלֵּל. שֶׁמּוֹלִיכִין אֶת הַמַּתָּנוֹת שֶׁהוּרְמוּ בַיּוֹם טוֹב. וְאֶת הַמַּתָּנוֹת שֶׁהוּרְמוּ מֵעֶרֶב יּוֹם טוֹב עִם הַמַּתָּנוֹת שֶׁהוּרְמוּ בַיּוֹם טוֹב. עַל מַה נֶחְלְקוּ. עַל הַמַּתָּנוֹת שֶׁהוּרְמוּ מֵעֶרֶב יּוֹם טוֹב לְעַצְמָן. שֶׁבֵּית שַׁמַּי אוֹסְרִין. וּבֵית הִלֵּל מַתִּירִין. וְקַשְׁיָא עַל דְּבֵית הִלֵּל. תְּרוּמָה אֵינוֹ זַכַּאי בַּהֲרָמָתָהּ. הַגַּע עַצְמָךְ שֶׁיֵּשׁ עָלֶיהָ תְנַיי. זוֹ מִפְּנֵי זוֹ. וְלָמָּה תַנִּינָן חַלָּה. מִפְּנֵי חַלָּה שֶׁהוּרְמָה בְיוֹם טוֹב. כְּהָדָא דְתַנֵּי. הַלָּשׁ עִיסָּה בְיוֹם טוֹב. מַפְרִישׁ חַלָּתָהּ בְּיוֹם טוֹב. לָשָׁהּ מֵעֶרֶב יוֹם טוֹב וְשָׁכַח לְהַפְרִישׁ חַלָּתָהּ. אָסוּר לְטַלְטְלָהּ. וְאֵין צָרִיךְ לוֹמַר לִיטּוֹל מִמֶּנָּהּ. עִירֵס. לֹא אָמַר אֶלָּא לָשׁ. אֲבָל עִירֵס לֹא. אָמַר רִבִּי שְׁמוּאֵל אָחוֹי דְּרִבִּי בְרֶכְיָה. תִּיפְתָּר בְּעִיסָּה טְמֵיאָה שֶׁאֵינוֹ מַפְרִישׁ חַלָּתָהּ אֶלָּא בַסּוֹף. אָמַר רִבִּי יוֹסֵה בֵירִבִּי בּוּן. בְּדִין הָיָה בְעִיסָּה טְהוֹרָה שֶׁלֹּא יַפְרִישׁ חַלָּתָהּ אֶלָּא בַסּוֹף. תַּקָּנָה תִיקְנוּ בָהּ שֶׁיַּפְרִישֶׁנָּהּ תְחִילָּה שֶׁלֹּא תִיטָמֵא הָעִיסָּה. מַתְנִיתָה בְיוֹם טוֹב שֶׁלְפֶּסַח. אֲבָל בָּעֲצֶרֶת וּבַחַג מוּתָּר. רִבִּי יוֹסֵה בֵירִבִּי בּוּן רִבִּי חוּנָה בְשֵׁם רִבִּי אָחָא. אֲפִילוּ בָעֲצֶרֶת וּבַחַג אָסוּר. עַל שֵׁם וְכָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם.

MISHNAH: The House of Shammai are saying, one may not bring ḥallah . 15:20 ). and priests’ parts. 18:3 . to a Cohen on the holiday, whether they have been separated the day before or on the day itself, but the House of Hillel permit. The House of Shammai said to the House of Hillel, it is an equal cut. Ḥallah and priests’ parts are a gift to the Cohen, and heave. 18:12 . is a gift to the Cohen. Just as one may not bring heave to the Cohen, so one may not bring these parts. The House of Hillel said to them, no. If you mention heave where he has no right to separate, what can you say about the gifts which he may separate and priest’s parts may be separated on the holiday and there is no reason to forbid their delivery. ? HALAKHAH: It was stated: “Rebbi Jehudah said, the House of Shammai and the House of Hillel did not disagree that one may bring parts which were separated on the holiday, as well as parts which were separated before the start of the holiday with parts separated on the holiday. Where did they disagree? About parts which were separated before the start of the holiday by themselves, where the House of Shammai forbid and the House of Hillel permit.” It is difficult for the House of Hillel, could he not have the right to separate heave? Think of it, if he made a stipulation 7:5: “R. Isaac ben Eleazar said, a person can say on Friday, this shall be heave tomorrow, but nobody can say on the Sabbath, this shall be heave tomorrow.” Therefore it is possible to actually separate heave on the Sabbath or a holiday if the modality of separation was stipulated the day before. ! One because of the other. And why was ḥallah stated? Because of ḥallah which was separated on the holiday. As it was stated:3:3, Notes 68–72 . “if one kneads dough on a holiday, he separates its ḥallah on the holiday. If he kneaded it before the holiday but forgot to take its ḥallah , it is forbidden to move it; it is unnecessary to say, to take ḥallah from it.” If he mixed water and flour? He only mentioned “kneaded”, so not when he mixed 3:1 permits separating ḥallah immediately after mixing the flour with water. ? Rebbi Samuel, brother of Rebbi Berekhiah, said: explain it if the dough was impure where he takes ḥallah only at the end. Rebbi Yose ben Rebbi Abun said, it should have been the rule that for pure dough one should take ḥallah only at the end. They instituted that one should take it at the start, lest the dough become impure has to be guarded from impurity but not the dough itself. . The Mishnah is about the holiday of Passover; therefore on Pentecost and Tabernacles it is permitted 1:14 and Mishnah Pesaḥim 3:3 . . Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Aḥa, even on Pentecost and Tabernacles it is prohibited, because of no work shall be done on them 12:16 . Since impure ḥallah may not be eaten, it may not be baked on a holiday. .

בֵּית שַׁמַּאי אוֹמְרִים תַּבְלִין נִידּוֹכִין בְּמָעוֹךְ שֶׁל עֵץ וְהַמֶּלַח בַּפַּךְ וּבְעֵץ הַפָּרוּר. וּבֵית הִלֵּל אוֹמְרִים תַּבְלִין נִידּוֹכִין כְּדַרְכָּן בְּמָדוֹךְ שֶׁל אֶבֶן וְהַמֶּלַח בְּמָדוֹךְ שֶׁל עֵץ: וְיִדּוֹךְ מֵאֶתְמוֹל. חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. שֶׁטַּעֲמָן מָר. רִבִּי זְעוּרָה בְשֵׁם רִבִּי יוֹחָנָן. שֶׁטַּעֲמָן פָּג. שְׁמוּאֵל שְׁחַק עַל סִיטְרָא דִמְדוֹכְתָא. רַב אָמַר. כָּל הַנִּידּוֹכִין נִידּוֹכִין כְּדַרְכָּן. רַב חוּנָה רִבִּי יִרְמְיָה רִבִּי אִימִּי בְשֵׁם רִבִּי יוֹחָנָן. הַשּׁוּם וְהַשַּׂחֲלַיִים וְהַחַרְדָּל נִידּוֹכִין כְּדַרְכָּן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הָעוֹשֶׂה אֹלִינְתִּין בַּשַּׁבָּת חַיָיב מִשֵּׂם מַרְקִיהַּ. הָא בְיוֹם טוֹב מוּתָּר. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יִרְמְיָה. הָעוֹשֶׂה אֹלִינְתִּין בְּיוֹם טוֹב אָסוּר מִשֵּׂם מַרְקִהַּ. יִצְחָק דִּיהָבָא שְׁאַל לְרִבִּי יוֹחָנָן. מָהוּ מִישְׁחוֹק קוֹנְדִּיטוֹן בְּיוֹמָא טָבָא. אֲמַר לֵיהּ. שְׁרֵי. וְיַיב לִי וַאֲנָא שָׁתִי. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שְׁרֵי. רִבִּי זְעוּרָא בְעָא קוֹמֵי רִבִּי אַבָּהוּ. מָאן דַּעֲבִיד טַבָּאוּת לָא שְׁחִיק לֵיהּ מֵאֶיתְמֹל. אֲמַר לֵיהּ. אִין. מִחְלְפָה שִׁיטָּתֵיהּ דִּרִבִּי אַבָּהוּ. הָכָא הוּא אָמַר. שְׁרֵי. וְהָכָא הוּא אָמַר. אָסוּר. אֶלָּא בִגִין דְּרִבִּי אַבָּהוּ יָדַע דְּרִבִּי זְעוּרָא מַחְמִר וְאִינּוּן מַחְמִרִין. בְּגִין כֵּן הוּא עֲבַד דִּכְוָותְהוֹן. אִית דְּבָעֵי מֵימַר. הָכֵין אֲמַר לֵיהּ. מָאן דְּבָעֵי דִיֵיא טָב לָא שְׁחִק לֵיהּ מִן דְּאֶיתְמֹל. רִבִּי זְעוּרָה שְׁאַל לְקַלִּה דְרוֹמָה עַבְדֵּיה דְּרִבִּי יוּדָן נְשִׂיָיא. שְׁחֵק הוּא מָרָךְ קוֹנְדִּיטוֹן בִּיוֹמְא טָבָא. אֶמַר לֵיהּ. אִין. וְכָל מִינֵי סִיקְרִיקוֹן. רִבִּי יִצְחָק בֵּירִבִּי לָעְזָר בְשֵׁם רִבִּי אִימִּי אָבוֹי דְרִבִּי אֶבְדוֹמָא דִצִיפּוֹרִין. מַה פְלִיגִין. לִיתֵּן לַצְּלִי. הָא לִקְדֵירָה מוּתָּר. רִבִּי נָחוּם אָמַר. רִבִּי שְׁמוּאֵל בַּר אַבָּא בָעֵי. הָדָא אִטְרִיתָא. לְיַבֵּשׁ אָסוּר. לִקְדֵירָה מוּתָּר. עַל יַד עַל יַד צְרִיכָה.

MISHNAH: The House of Shammai say that spices are pounded in a wooden mortar, and salt in a container or with a cooking spoon. But the House of Hillel say that spices are pounded normally in a stone mortar and salt in a wooden mortar. HALAKHAH: Could he not pound the day before? The colleagues in the name of Rebbi Joḥanan, because they taste bitter; Rebbi Ze`ira in the name of Rebbi Joḥanan, because they lose their taste. Samuel pounded on the side of the mortar. Rav said, anything that is pounded may be pounded in its ordinary way. Rav Huna, Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: Garlic, and cress, and mustard seed are pounded in their ordinary way. Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes oenanthium 140a defined as a suspension of balsamum in old wine. on a Sabbath is liable because of compounding. Is it therefore permitted on a holiday? Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Making oenanthium on a holiday is forbidden because of compounding. Isaac Gold asked Rebbi Joḥanan, may one pound for spice wine, usually used for the finished product, here used for the spices to be put into the wine. Even though spice wine might be used for medical purposes it also is a drink for healthy people and therefore its preparation is permitted on the holiday. on a holiday? He said to him, it is permitted. <rebbi isaac from atosha asked rebi simeon be laqish, may one pound to make spice wine on a holiday? he said to him, it is permitted;> give it to me and I shall drink. Rebbi Ze`ira asked before Rebbi Abbahu: Would one not act well in pounding it the day before? He said to him, yes. The argument of Rebbi Abbahu is inverted. Here he says permitted, and there he says forbidden. But since Rebbi Abbahu knew that Rebbi Ze`ira was restrictive, and that they are restrictive, therefore he agreed with them. Some want to say that so he said to him: If one wants that it be good he will not pound it the day before. Rebbi Ze`ira asked Kallidromos 3, p. 209. , the slave of Rebbi Judah the Prince, does your master pound to make spice wine on a holiday? He said to him yes, and all kinds of cuts of meat. Probably this means to make sausage on the holiday. . Rebbi Isaac ben Rebbi Elazar in the name of Rebbi Immi, the father of Rebbi Eudaimon of Sepphoris. Where do they disagree? For grilling. Put for the pot it is permitted. Rebbi Naḥum said, Rebbi Samuel bar Abba asked about noodle dough. To let it dry is forbidden, for the pot it is permitted, part and part is questionable.

הַבּוֹרֵר קִטְנִית בְּיוֹם טוֹב בֵּית שַׁמַּאי אוֹמְרִים בּוֹרֵר אוֹכֶל וְאוֹכֵל. וּבֵית הִלֵּל אוֹמְרִים בּוֹרֵר כְּדַרְכּוֹ בְּחֵיקוֹ וּבְתַמְחוּי אֲבָל לֹא בְטַבֻּלָא וְלֹא בַנָּפָה וְלֹא בַכְּבָרָה. רַבָּן גַּמְלִיאֵל אוֹמֵר אַף מֵדִיחַ וְשׁוֹלֶה: רִבִּי יוֹנָה בָעֵי. עָשָׂה כֵן בַּשַּׁבָּת. עַל דְּבֵית שַׁמַּי מָהוּ שֶׁיְּהֵא חַיָיב. אָמַר לֵיהּ רִבִּי יוֹסֵה. וְלָמָּה לֹא. אִילּוּ עָשָׂה כֵן בַּשַּׁבָּת עַל דְּבֵית הִלֵּל שֶׁמָּא אֵינוֹ חַיָיב. וְהָכָא חַיָיב. אָמַר רִבִּי מָנָא. יְאוּת אָמַר רִבִּי יוֹנָה אַבָּא. לֹא אַתְיָיא אֶלָּא עַל דְּבֵית שַׁמַּי. לָמָּה. הוּתָּר מִכְּלַל בְּרֵירָה בְיוֹם טוֹב. לֹא הוּתָּר מִכְּלַל בְּרֵירָה בַּשַּׁבָּת. בִּרֵר אוֹכְלִים מִתּוֹךְ אוֹכְלִים. חִזְקִיָּה אָמַר. חַיָיב. וְרִבִּי יוֹחָנָן אָמַר. פָּטוּר. מַתְנִיתָה פְלִיגָא עַל חִזְקִיָּה. בּוֹרֵר וְאוֹכֵל. וְבּוֹרֵר וּמַנִּיחַ עַל הַשּׁוּלְחָן. רִבִּי בּוּן בַּר חִיָיה בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. תִּיפְתָּר בְּשֶׁהָיוּ אוֹרְחִים אוֹכְלִין רִאשׁוֹנָה רִאשׁוֹנָה. וְהָא תַנֵּי. וּבִלְבַד שֶׁלֹּא יָבוֹר אֶת כָּל אוֹתוֹ הַמִּין. אִם עָשָׂה כֵן בַּשַּׁבָּת חַיָיב. עַל דַּעְתֵּיהּ דְּחִזְקִיָּה. שֶׁכֵּן הַבּוֹרֵר כְּדַרְכּוֹ בַּשַּׁבָּת חַיָיב. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן. שֶׁכֵּן הַבּוֹרֵר כְּדַרְכּוֹ בְמָקוֹם אַחֵר חַיָיב. עַל דַּעְתֵּיהּ דְּחִזְקִיָּה. אֲפִילוּ עִיגּוּלִין מִן גַּו עִיגּוּלִין. וַאֲפִילוּ רִימּוֹנִים מִן גַּו רִימּוֹנִים. אִין כֵּינִי אֲפִילוּ בְּנֵי נַשׁ מִן גַּו בְּנֵי נַשׁ. מַאי כְדוֹן. כָּל עַמָּא מוֹדֵיי לַהִיא דְאָמַר רִבִּי אִימִּי. רִבִּי אִימִּי הֲוָה לֵיהּ אוֹרְחִין. אַפִּיק קוֹמֵיהוֹן תּוּרְמוֹסִין וּפַסִילִיָיה. אֲמַר לוֹן. יְהָבוֹן דַּעְתְּכוֹן דַּאֲתוֹן מֵיכוֹל קִינָרְסִיָה בְסוֹפָה. תַּנֵּי. אֵין בּוֹרְרִין וְלֹא טוֹחֲנִין וְלֹא (מְדַקְדְּקִין) [מַרְקִדִין]. הַבּוּרֵר וְהַטּוֹחֵן וְהַמְרַקֵּד בַּשַּׁבָּת נִסְקַל. וּבְיוֹם טוֹב סוֹפֵג אֶת הָאַרְבָּעִים. וְהָתַנִּינָן. בּוֹרֵר כְּדַרְכּוֹ בְּחֵיקוֹ וּבְתַמְחוּי. אָמַר רִבִּי חֲנִינָא עַנְתֹנַיָיה. דְּרַבָּן גַּמְלִיאֵל הִיא. דְּרַבָּן גַּמְלִיאֵל אָמַר. אַף מֵדִיחַ וְשׁוֹלֶה. וְהָא תַנֵּי. שֶׁלְּבֵית רַבָּן גַּמְלִיאֵל הָיוּ שׁוֹחֲקִין פִּילְפְּלִין בָּרֵיחַיִם שֶׁלָּהֶן. וְמוּתָּר לִטְחוֹן וְאָסוּר לָבוֹר. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לֹא הוּתְרָה טְחִינָה כְדַרְכָּהּ. מְנַיִין שֶׁאֵין בּוֹרְרִין וְלֹא טוֹחֲנִין וְלֹא מַרְקִידִין. רִבִּי אָחָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם עַד וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת. רִבִּי יוֹסֵי בָעֵי. כְּלוּם לָמְדוּ לְתַבְשִׁיל אֶלָּא מִיכָּן. רִבִּי יוֹסֵה לֹא אָמַר כֵּן. אֶלָּא רִבִּי יוֹסֵי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם עַד וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת. תַּנֵּי חִזְקִיָּה וּפְלִיג. אַךְ הוּא לְבַדּוֹ הֲרֵי אֵילּוּ מִיעוּטִין. שֶׁלֹּא יִקְצוֹר וְלֹא יִטְחוֹן וְלֹא יְרַקֵּד בְּיוֹם טוֹב. רִבִּי זְעוּרָה רַב חִיָיה בַּר אַשִּׁי בְשֵׁם רַב. הַמְשַׁמֵּר חַיָיב מִשֵּׁם בּוֹרֵר. אָמַר רִבִּ זְעוּרָה. לֹא מִסְתַּבְּרָא דִי לֹא מִשֵּׁם מְרַקֵּיד. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה תְּרֵיהוֹן אָמְרִין. בְּקַדְמִיתָא הֲוִינָן אָמְרִין. יְאוּת אָמַר רִבִּי זְעוּרָה. מַה הַמְרַקֵּד קֶמַח מִלְּמַטָּן וְסוֹלֶת מִלְמַעֲלָן. אַף הַמְשַׁמֵּר יַיִן מִלְּמַטָּן וּשְׁמָרִים מִלְּמַעֲלָן. וְלֹא הֲוִינָן אָמְרִין כְּלוּם. לָמָּה הוּתָר מִכְּלָל בְּרֵירָה וְהוּתָר מִכְּלָל שִׁימּוּר. הוּתָּר מִכְּלָל בְּרֵירָה. בּוֹרֵר כְּדַרְכּוֹ בְּחֵיקוֹ וּבְתַמְחוּי. וְהוּתָר מִכְּלָל שִׁימּוּר. אֲבָל נוֹתְנִין לַתְּלוּיָה בְּיוֹם טוֹב. וְלֹא הוּתָר מִכְּלָל הַרְקָדָה. דְּאָמַר רִבִּי חֲנִינָה בַּר יָקֶה בְשֵׁם רַב יְהוּדָה. אֵין שׁוֹנִין אֶת הַקֶּמַח אֲבָל מַרְקִידִין לַאֲחוֹרֵי הַנָּפָה. אִין תֵּאמַר מִשֵׁם מְרַקֵּיד הוּא. יְהֵא אָסוּר. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. דִּי לָא כְּרִבִּי יוּדָה. דְּתַנֵּי מִשֵּׁם רִבִּי יוּדָה. אַף מַכְשִׁירֵי אוֹכֶל נֶפֶשׁ הִתִּירוּ. בְּעַיָיא הָדָא מִילְּתָא מָהוּ לְשַׁנּוֹת אֶת הַקֶּמַח לַאֲחוֹרֵי הַנָּפָה כְּרַבָּנִן.

MISHNAH: If one selects out legumes on the holiday, the House of Shammai say he picks out the food and eats. But the House of Hillel say, he picks out normally into his chest or a basket, but not on a tablet, not with a fine sieve nor with a coarse sieve. Rabban Gamliel says, also he drenches and scoops off. HALAKHAH: 7, Notes 314–342 . The Genizah text ends here; the text A brings only the first few lines. Rebbi Jonah asked, if he did this on the Sabbath, in the opinion of the House of Shammai would he be liable? Rebbi Yose said to him, why not? If he did it on the Sabbath would he not be liable according to the House of Hillel? And here he is liable. Rebbi Mana said, my father Rebbi Jonah said it correctly. It is a problem only for the House of Shammai. Why? Because the category of selecting was permitted on the holiday, nothing of the category of selecting was permitted on the Sabbath. 74a/b . If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at another place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat the artichokes at the end. It was stated: One does neither select, nor grind, nor sift. The scribe’s text “one is not pedantic” would leave open the possibility that coarse selection and grinding was not prosecutable. . He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40 95a, s. v . והרודה . While preparing food is biblically permitted on a holiday as shown later in the paragraph, there is a dispute between the anonymous majority and R. Jehudah whether this includes preparations which could have been made the day before without impairing the quality of the food, which the majority prohibits and R. Jehudah and Rabban Gamliel permit. It is stated here that for the majority the prohibition is biblical, at least concerning preparations for baking. . But did we not state: “he picks out normally into his chest or a basket”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he drenches and scoops off.” And was it not stated, in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose ben Rebbi Abun: Normal grinding was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread 12:16–17 . The text omitted by the quote “up to” permits preparation of food on a holiday, as quoted later in the paragraph. . Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread 3a s.v. גזרה (at the end): vv. 16,17 form a unit: what can be eaten by every person this alone may be made by you, and you shall guard the unleavened bread . Any preparation of mazzah which requires guarding against possible leavening is permitted on the holiday, anything preceding this, i. e., mixing flour with water to make dough, is forbidden. . Ḥizqiah stated in disagreement: only, every , person , are diminutions, not to select, nor to grind, nor to sift on a holiday. Chapter 20 (17c line 35). The parallel in the Babli is in Šabbat 138a where the argument of R. Ze`ira is quoted in his name but the introductory statement is in the name of Rav Cahana. In Šabbat , the original author is Samuel, not Rav. This may be a lectio difficilior since Rav Ḥiyya bar Ashi was a companion of Rav; but if Rav Cahana is Cahana, the stepson of Rav, it would represent a Babylonian tradition. Rebbi Ze`ira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters is liable because of selecting. Rebbi Ze`ira said, it is more reasonable that it should be because of sifting. Rebbi Jonah and Rebbi Yose both said, at the start we were saying that Rebbi Ze`ira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine is at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging 20:1 . According to the anonymous majority on a holiday one may not put a filter on top of a barrel because this is an activity not covered by the general permission to prepare food, but if the filter already was in place one may filter wine on a holiday. ”. But the category of sifting was not permitted. As Rebbi Ḥanina bar Yaqe said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it 1:7 . should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, also preparations for making food are permitted 1:7 . . There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

בֵּית שַׁמַּאי אוֹמְרִים אֵין מְשַׁלְּחִין בְּיוֹם טוֹב אֶלָּא מָנוֹת. וּבֵית הִלֵּל אוֹמְרִים מְשַׁלְּחִין בְּהֵמָה חַיָּה וָעוֹף בֵּין חַיִּין בֵּין שְׁחוּטִין. מְשַׁלְּחִין יֵינוֹת שְׁמָנִים וּסְלָתוֹת וְקִטְנִיּוֹת אֲבָל לֹא תְבוּאָה. רַבִּי שִׁמְעוֹן מַתִּיר בִּתְבוּאָה: וְקַשְׁיָא עַל דְּבֵית שַׁמַּי. יֶרֶךְ גְּדוֹלָה מוּתָּר לְשַׁלְּחָהּ. גְּדִי קָטָן אָסוּר לְשַׁלְּחוֹ. אָמַר רִבִּי יוּדָן. לֹא מִסְתַּבְּרָא בְטוֹעֲנוֹ. אֲבָל אִם הָיָה מוֹשְׁכוֹ וְהוֹלֵךְ מַה בֵין מוֹשְׁכוֹ לְהוֹלִיכוֹ מַה בֵין מוֹשְׁכוֹ לְהַשְׁקוֹתוֹ. רִבִּי הוֹשַׁעְיָה רַבָּה אָמַר לְרִבִּי יוּדָן נְשִׂיָיא. שָׁמַעְתָּ מֵאָבִיךָ. תַּרְנְגוֹלֶת מוּתָּר לְטַלְטְלָהּ. מַה אִם הָיְתָה מוּכֶנֶת לַשְּׁחִיטָה מוּתֶּרֶת. וְאִם לָאו אֲסוּרָה. וְאֵין כָּל תַּרְנוֹגְלִין מוּכָנִין לַשְּׁחִיטָה. לָכֵן צְרִיכָה אֲפִילוּ אֵינָהּ מוּכֶנֶת. אָמְרָהּ לוֹ בִלְחִישָׁה. אָמַר לוֹ. לָמָּה אַתְּ אוֹמְרָהּ לִי בִלְחִישָׁה. אָמַר לוֹ. כְּשֵׁם שֶׁשָּׁמַעְתִּיהָ בִלְחִישָׁה. כָּךְ אֲנִי אוֹמְרָהּ לָךְ בִּלְחִישָׁה. תַּנֵּי. מְשַׁלְּחִין חִטִּים שֶׁהֵן מַאֲכָל עֲסִיסִיוֹת. פּוּל שֶׁהוּא מַאֲכָל נָדִיּוֹת. שְׂעוֹרִים שֶׁהֵן מַאֲכָל בְּהֵמָה. לֹא כֵן תַּנֵּי מִשֵּׁם רִבִּי שִׁמְעוֹן. לְכָל נֶפֶשׁ. אַף נַפְשׁוֹת בְּהֵמָה בִכְלָל. אַתְיָא דְרִבִּי שִׁמְעוֹן כִּשִׁיטַּת רִבִּי עֲקִיבָה רַבּוֹ. כְמַה דִרִבִּי עֲקִיבָה אָמַר. לְכָל נֶפֶשׁ. אַף נַפְשׁוֹת בְּהֵמָה בִכְלָל. כֵּן רִבִּי שִׁמְעוֹן אוֹמֵר. לְכָל נֶפֶשׁ. אַף נַפְשׁוֹת בְּהֵמָה בִכְלָל.

MISHNAH: The House of Shammai say, on a holiday one sends only portions, but the House of Hillel say one sends domestic animals, wild animals, and birds, whether alive or slaughtered. One sends wines, oils, and flour, and legumes, but no grains. Rebbi Simeon permits grains. HALAKHAH: It is difficult for the House of Shammai. A large thigh one is permitted to send, a small kid goat one is not permitted to send. Rebbi Yudan said, it only is understood if he carries it. But if he draws it and it walks, what is the difference if he draws it to deliver it or he draws it to let it drink? The Great Rebbi Hoshaia asked Rebbi Jehudah the Prince, did you hear from your father whether one is permitted to move a chicken? Certainly if it was ready for slaughter it is permitted, otherwise it is forbidden. But are not all chickens ready for slaughter? The question is, maybe even if it is not ready. He told him in a whisper. He asked him, why are you telling me in a whisper? He said to him, just I heard it in a whisper, so I am telling you in a whisper. It was stated II 341) instead of נדיות one reads לודיות “from Lydda”. This also would make עססיות (Tosephta spelling) a toponymic. But since the Genizah text confirms the scribe’s, it is impossible here to emend the text, in particular because the Tosephta is not certain as a Palestinian text. Here it is tentatively interpreted as from Arabic נד֗י “to be moist, covered with dew”. : “One sends wheat because when crushed it is food, beans because when wet they are food, barley because it is animal feed.” Did we not state so in the name of Rebbi Simeon? For all breathing 12:16 . The verse permits preparing food “for all breathing things” on the holiday. Mekhilta Bo Pisḥa 9. , also breathing animals are included. The argument of Rebbi Simeon parallels that of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, for all breathing , also breathing animals are included, so Rebbi Simeon said, for all breathing , also breathing animals are included.

מְשַׁלְּחִין כֵּלִים בֵּין תְּפוּרִין בֵּין שֶׁאֵינָן תְּפוּרִין. אַף עַל פִּי שֶׁאֵין לְצוֹרֶךְ הַמּוֹעֵד. אֲבָל לֹא סַנְדָּל מְסוּמָּר וְלֹא מִנְעָל שֶׁאֵינוֹ תָפוּר. רִבִּי יְהוּדָה אוֹמֵר אַף לֹא מִנְעָל לָבָן מִפְּנֵי שֶׁצָּרִיךְ אוּמָּן. זֶה הַכְּלָל כָּל שֶׁנֵּאוֹתִין בּוֹ בְיוֹם טוֹב מְשַׁלְּחִין אוֹתוֹ: כֵּינִי מַתְנִיתָה. מִפְּנֵי שֶׁהוּא צָרִיךְ בֵּיצַת אוּמָּן. מַתְנִיתָה דְּרִבִּי לִיעֶזֶר. דִּתַנִּינָן תַּמָּן. מִנְעָל עַל הָאִמּוּם. רִבִּי לִיעֶזֶר מְטָהֵר וַחֲכָמִים מְטַמִּין. דִּבְרֵי הַכֹּל הִיא. שַׁנְיָיא הִיא הָכָא. שֶׁהוּא כְמַכְשִׁיר כֶּלִי בְיוֹם טוֹב. תַּנִּי. אֵין מְפָרִקִין אֶת הַמִּנְעָל מֵעַל הָאִימּוּם בְּיוֹם טוֹב. אֲבָל מְפָרִקִין אֶת הַמִּנְעָל מִן הָאִמּוּם בְּחוֹלוֹ שֶׁלְמוֹעֵד. מָהוּ לְהַעֲמִיד חָלָב בְּיוֹם טוֹב. אִם אוֹמֵר אַתְּ כֵּן. אַף הוּא חוֹלֵב וּמַעֲמִיד מִיּוֹם טוֹב לַחוֹל. תַּנָּה רִבִּי חֲלַפְתַּא בֶּן שָׁאוּל. תַּכְשִׁיטִין אָסוּר לְשַׁלְּחָן. אָמַר רִבִּי מָנָא. לֹא אָמְרוּ אֶלָּא לְשַׁלְּחָן. הָא לְלוֹבְשָׁן מוּתָּר. תַּנֵּי. מְטַלְטְלִין אֶת הַשּׂוֹפָר לְהַשְׁקוֹת בּוֹ אֶת הַתִּינוֹק. אֶת הַפִּינַקְס אֶת הַקַּרְקָּשׁ אֶת הַמִּרְאֶה לְכַסּוֹת בָּהֶן אֶת הַכֵּלִים. אָמַר רִבִּי אָבוּן. מַתְנִיתָה אָמְרָה שֶׁאָסוּר לְלוֹבְשָׁן. דְּתַנִּינָן. כָּל שֶׁנֵּיאוֹתִין בּוֹ בְּיוֹם טוֹב מְשַׁלְּחִין אוֹתוֹ. אִם אוֹמֵר אַתְּ שֶׁמּוּתָּר לְלוֹבְשָׁן. יְהֵא מוֹתָּר לְשַׁלְּחָן. מָהוּ הָדָא דְתַנֵּי. מְטַלְטְלִין אֶת הַשּׂוֹפָר לְהַשְׁקוֹת בּוֹ אֶת הַתִּינוֹק. אֶת הַפִּינַקְס אֶת הַקַּרְקָּשׁ אֶת הַמִּרְאֶה לְכַסּוֹת אֶת הַכֵּלִים. בְּשֶׁיֵּשׁ עֲלֵיהֶם תּוֹאַר כֶּלִי. עַד כְּדוֹן בִּתַכְשִׁיטִין שֶׁלְּזָהָב. וַאֲפִילוּ תַּכְשִׁיטִין שֶׁלְּכֶסֶף. אָמְרִין בְשֵׁם רִבִּי יִרְמְיָה. אָסוּר. וְאָמְרִין בְשֵׁם רִבִּי יִרְמְיָה. מוּתָּר. אָמַר רִבִּי חִזְקִיָּה. אֲנָא יְדַע רֹאשָׁהּ וְסוֹפָא. טַלְיָין דַּקִּיקִין הֲווֹן מִתְרַבְּיָין בְּדָרְתֵיהּ דְּרִבִּי יִרְמְיָה. אֲתָא שָׁאַל לָרִבִּי זְעורָה. אֲמַר לֵיהּ. לָא תֶאֱסוֹר וְלֹא תִישְׁרֵי.

MISHNAH: One may send garments whether sewn or not sewn, and even if they do not respond to a holiday need. But not a sandal with nails 6:2) and holidays. nor a shoe which is not sown. Rebbi Jehudah says, also no white shoe because it needs a craftsman. This is the principle: Anything which one may use on the holiday one may send. HALAKHAH: So is the Mishnah: Because it needs the shoe-maker’s form. Is the Mishnah Rebbi Eliezer’s? As we have stated there 26:4 . , “the shoe on the shoe-maker’s last, Rebbi Eliezer declares pure but the Sages declare impure 141b . .” It is the opinion of everybody. It is different here since he is like finishing an implement on the holiday. It was stated: One does not dismantle a shoe from the last on the holiday, but one dismantles a shoe from the last on the intermediate days of the holiday. May one make cheese from milk on the holiday 95a . ? If you are saying so, he will milk and make cheese on the holiday for the workday. 6 (Notes 60–65 ). Rebbi Ḥalaphta ben Shaul stated: It is forbidden to send jewelry. Rebbi Mana said, they said only to send, therefore to wear is permitted. It was stated: “One may move the shofar (13:16 ed. Liebermann) The ram’s horn. As a musical instrument it cannot be used on a holiday other than New Year’s Day. Since writing is forbidden on the holiday, a writing tablet cannot be used. The mirror is discussed in Šabbat 6. The Tosephta applies to the Sabbath as well as to holidays since one speaks of moving in a private domain ( Babli Šabbat 35b/36a ). to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels.” Rebbi Abun said, a Mishnah says that it is forbidden to wear it, as we have stated: “Anything which one may use on the holiday one may send.” If you say that it is permitted to wear it should be permitted to send. And what is that which was stated: “One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels”? If they are called implements must have been used on a preceding weekday as bottle for a toddler; the other things mentioned must have been used as covers. . So far gold jewelry. Also even silver jewelry? They said in the name of Rebbi Jeremiah forbidden, and they said in the name of Rebbi Jeremiah permitted. Rebbi Ḥizqiah said, I know the beginning and the end. Small girls were growing up in Rebbi Jeremiah’s dwelling. He went and asked Rebbi Ze`ira, who told him: do not forbid and do not permit.