Jerusalem Talmud Beitzah Chapter 2

יוֹם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת לֹא יְבַשֵּׁל אָדָם בַּתְּחִלָּה מִיּוֹם טוֹב לַשַׁבָּת. אֲבָל מְבַשֵּׁל הוּא לְיוֹם טוֹב וְאִם הוֹתִיר הוֹתִיר לַשַּׁבָּת. וְעוֹשֶׂה תַבְשִׁיל מֵעֶרֶב יוֹם טוֹב וְסוֹמֵךְ עָלָיו לַשַּׁבָּת. בֵּית שַׁמַּאי אוֹמְרִים שְׁנֵי תַבְשִׁילִים. וּבֵית הִלֵּל אוֹמְרִים תַּבְשִׁיל אֶחָד. וּמוֹדִין בְּדָג וּבֵיצָה שֶׁעָלָיו שֶׁהֵן שְׁנֵי תַבְשִׁילִין. אֲכָלוֹ אוֹ שֶׁאָבַד לֹא יְבַשֵּׁל עָלָיו בַּתְּחִילָּה. שִׁיֵיר הֶימֶּינּוּ כָל שֶׁהוּא סוֹמֵךְ עָלָיו לַשַּׁבָּת: יוֹם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת כול׳. כָּתוּב אֵת אֲשֶׁר תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ. רִבִּי לִיעֶזֶר אוֹמַר. אוֹפִין עַל הֶאָפוּי וּמְבַשְּׁלִין עַל הַמְבוּשָּׁל. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. אוֹפִין וּמְבַשְּׁלִין עַל הַמְבוּשָּׁל. מַה טַעַמָא דְרִבִּי לִיעֶזֶר. אֵת אֲשֶׁר תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ. מַה טַעַם דְרִבִּי יְהוֹשֻׁעַ. אֵת אֲשֶׁר תֹּאפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ. אָמַר רִבִּי לִיעֶזֶר. אַתְיָה כְמָאן דְּאָמַר. בְּמָרָה נִיתְנָה הַשַּׁבָּת. בְּרַם כְּמָאן דְּאָמַר. בְּאָלוּשׁ נִיתְנָה הַשַּׁבָּת. עוֹמְדִין בְּאָלוּשׁ וּמַזְהִירִין בְּאָלוּשׁ. אִיתָא חֲמִי. דְּבַר תּוֹרָה הוּא אָסוּר. וְעֵירוּבֵי תַבְשִׁילִין מַתִּירִין. אָמַר רִבִּי אַבָּהוּ בְּדִין הָיָה שֶׁיְּהוּ אוֹפִין וּמְבַשְּׁלִין מִיּוֹם טוֹב לַשַּׁבָּת. אִם אוֹמֵר אַתְּ כֵּן. אַף הוּא אוֹפֶה וּמְבַשֵּׁל מִיּוֹם טוֹב לַחוֹל. אִיתָא חֲמִי. מַצִּיעִין אֶת הַמִּיטּוֹת מִיּוֹם טוֹב לַשַּׁבָּת. וְאֵין אוֹפִין וּמְבַשְּׁלִין מִיּוֹם טוֹב לַשַּׁבָּת. אָמַר רִבִּי אִילָא. וְלָמָּה מַצִּיעִין מִיּוֹם טוֹב לַשַּׁבָּת. שֶׁכֵּן מַצִּיעִין אֶת הַמִּיטּוֹת מִלֵּילֵי שַׁבָּת לַשַּׁבָּת. וְיֹאפוּ אוֹ יְבַשְּׁלוּ מִיּוֹם טוֹב לַשַּׁבָּת. אֵין אוֹפִין וּמְבַשְּׁלִין מִלֵּיְלֵי שַׁבָּת לַשַּׁבָּת. רִבִּי כַהֲנָא בְּרֵיהּ דְּרִבִּי חִיָיה בַּר בָּא אָמַר. וּבִלְבַד שֶׁלֹּא יַעֲרִים. מַתְנִיתָה דְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. תַּנֵּי אֵין עוֹשִׂין מְיּוֹם טוֹב לְמוֹצָאֵי יוֹם טוֹב. וְהָא תַנִּי. מְמַלְּאָה הִיא אִשָּׁה [קְדֵירָה] בָשָׂר אַף עַל פִּי שֶׁאֵינוֹ אוֹכֵל מִמֶּנּוּ אֶלָּא חֲתִיכָה אַחַת. קוּמְקוּם שֶׁלְחַמִּין אַף עַל פִּי שֶׁאֵינוֹ שׁוֹתֶה מִמֶּנּוּ אֶלָא כוֹס אֶחָד. אֲבָל פַּת אֵינָהּ אוֹפָה אֶלָּא צוֹרְכָהּ. תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. מְמַלְּאָה הִיא אִשָּׁה אֶת הַתַּנּוּר פַּת מִפְּנֵי שֶׁהַפַּת יָפָה בְשָׁעָה שֵׁהַתַּנּוּר מָלֵא. דְָּרַשׁ רַב חוּנָה כְהָדָא דְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. דָּרַשׁ רִבִּי יוֹחָנָן לְטִיבֵּרָאֵי כְהָדָא דְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. הֲוָה דָרַשׁ לְהוֹן לַהֲלָכָה וְאִינּוּן סָבְרִין לְעוּבְדָא. אִית דְּבָעֵי מֵימַר. לְעוֹבְדָא דָרַשׁ לְהוֹן. אֲתוֹן וּשְׁאָלוּן לֵיהּ וְדָרַשׁ לְהוֹן לַהֲלָכָה. חָזַר וְדָרַשׁ לְהוֹן. וְלָא יָדְעִין אִין לַהֲלָכָה אִין לְעוֹבְדָא. אָמַר רִבִּי אַבָּא בַּר זַבְדִּי. הוֹרֵי רִבִּי אַבָּהוּ כְהָדָא דְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. צָרִיךְ לוֹמַר. עָלַי וְעַל מִי שֶׁלֹּא עִירֵב. הֲרֵי שֶׁלֹּא עִירֵב. אֲחֵרִים שֶׁעִירְבוּ מוּתָּרִין לַעֲשׂוֹת לוֹ מִשֶּׁלּוֹ. רִבִּי זִרִיקָן בְּשֵׁם רִבִּי זְעוּרָה. בִּמְזַכֶּה לָהֶן מִשֶּׁלּוֹ. דִּי לֹא כֵן. נִמְצְאוּ עוֹשִׂין לוֹ מִשֶּׁלּוֹ. לֹא עִירֵב וְלֹא עִירְבוּ לוֹ אֲחֵרִים. רִבִּי יִצְחָק אוֹמֵר. צוֹלֶה לוֹ דָגָה. רַב חוּנָה אָמַר. מְחַמֵּם לוֹ חַמִּין. שְׁמוּאֵל אָמַר. מַדְלִיק לוֹ אֶת הַנֵּר. תַּנֵּי רִבִּי חִיָיה. מְמַלֵּא לוֹ חָבִית שֶׁל (יַיִן) [מַיִם] וּמַדְלִיק לוֹ אֶת הַנֵּר. מַעֲשֶׂה בְאֶחָד שֶׁהִדִּיר אֶת בְּנוֹ לְתַלְמוּד תּוֹרָה. וּבָא מַעֲשֶׂה לִפְנֵי רִבִּי יוֹסֵי בֶּן חֲלַפְתָּא וְהִתִּיר לוֹ לְמַלְאוֹת לוֹ חָבִית שֶׁלְמַיִם וּלְהַדְלִיק לוֹ אֶת הַנֵּר. רִבִּי חִיָיה רַבָּה עָלָה לְבֵיתוֹ. אָמְרִין לֵיהּ. אַנְשִׁינָן מְעָרְבָה. אֲמַר לוֹן. אִית הָכָא טְלוֹפְחִין מִן אֶיתְמֹל. אָמְרִין לֵיהּ. אִין. הָדָא אָמְרָה. אֲפִילוּ מִין אֶחָד. אִית הֲוָה בְהוֹן תַּרְדִּין. הָדָא אָמְרָה. אַף עַל פִּי שֶׁאֵין בָּהֶן כְּזַיִת. אִית הֲוָה בְהוֹן שִׁיעוּרָה. הָדָא אָמְרָה. אֵינוֹ צָרִיךְ לְהַתְנוֹת. אָמַר רַב חִסְדָּא. תַּנַיי הָיָה לוֹ לְרִבִּי חִיָיה הַגָּדוֹל. תַּנֵּי. אָמַר רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. מוֹדִין בֵּית שַׁמַּי וּבֵית הִלֵּל שֶׁהֵן שְׁנֵי תַבְשִׁילִין. עַל מַה נֶחְלְקוּ. עַל הַדָּגָה וְעַל הַבֵּיצָה שֶׁיֵּשׁ עָלֶיהָ. שֵׁבֵּית שֵׁמַּי אוֹמְרִים. תַּבְשִׁיל אֶחָד. וּבֵית הִלֵּל אוֹמְרִים. שְׁנֵי תַבְשִׁילִין. הַכֹּל מוֹדִין שֶׁאִם פִּי[רְפֵּר] בֵּיצָה עַל גַּבֵּי הַמָּלִיחַ. אוֹ שֶׁחִיתֵּךְ קֶפַלוֹט תַּחַת הַדָּג. אוֹ שֶׁבִּישֵּׁל שְׁנִי מִינִין בִּקְדֵירָה. שֶׁהֵן שְׁנֵי תַבְשִׁילִין. וַהֲלָכָה כְדִבְרֵי הַתַּלְמִיד. רַב אָמַר. אוֹמֵר אֲנִי. אֵין פָּחוּת מִכַּזַּיִת. לֵית הָדָא פְלִיגא עַל רִבִּי יוֹחָנַן. דְּרִבִּי יוֹחָנַן אָמַר. עָלַי וְעַל מִי שֶׁלֹּא עִירֵב. מַתְנִיתָה מְסַיְיעָא לְרִבִּי יוֹחָנָן. עֵירוּב תְחִילָּתוֹ וְסוֹפוֹ אֵין לוֹ שִׁיעוּר. יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת. אֵין מְעָרְבִין לֹא בַחֲצֵירוֹת וְלֹא בַתְּחוּמִין. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. מְעָרְבִין בַחֲצֵירוֹת וְאֵין מְעָרְבִין בַתְּחוּמִין. מְעָרְבִין בַחֲצֵירוֹת. שֶׁכֵּן אַתְּ מַתִּיר לוֹ דָּבָר שֶׁהוּא מוּתָּר לוֹ. וְאֵין מְעָרְבִין בַתְּחוּמִין. שֶׁכֵּן אַתְּ מַתִּיר לוֹ דָּבָר שֶׁהוּא אָסוּר לוֹ אִית תַּנָּיֵי תַנִּי וּמַחֲלִף. אָמַר רִבִּי לָעְזָר. הוֹאִיל וָהֵן תַּנָּיָיא מְחַלֵּף. צְרִיכִין אֲנָן מֵיחוּשׁ. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעוּרָה. מָאן דַּעֶבַד טַבָּאוּת מְעָרֵב מִן אֶיתְמֹל. אָמַר רִבִּי יוּדָן. הָדָא דְאַתְּ אָמַר. בְּשֶׁלֹּא עָשָׂה לוֹ עֵירוּבֵי תַבְשִׁילִין. אֲבָל אִם עָשָׂה לוֹ עֵירוּבֵי תַבְשִׁילִין מוּתָּר. רִבִּי יוֹסֵה בֵירִבִּי בּוּן בָּעֵי. וְעֵירוּבֵי תַבְשִׁילִין מַתִּירִין אֶת הַמְחִיצוֹת.

MISHNAH: If the holiday falls on a Friday a person may not cook on the holiday especially for the Sabbath but he may cook for the holiday and if he left over he left over; or, “and eruv for dishes.” One cooks for the Sabbath on Wednesday or Thursday, and declares that the dish is cooked especially for the Sabbath. Since the preceding sentence had implied that even without the eruv there is a possibility to cook for the Sabbath on the holiday, the prohibition can be only rabbinic in character and can be removed by the rabbinic institution of the eruv . he cooks a dish before the holiday and relies on it for the Sabbath. The House of Shammai say two dishes, but the House of Hillel say one dish. But they agree about a fish and the egg on it to the extent that “fish with egg” may be used as synonym for eruv tavshilin . that they are two dishes. If he ate it or it was lost, he may not start cooking based on it, but if even a minute amount was left is established. (But cf. Note 34 .) , he relies on it for the Sabbath. HALAKHAH: “If the holiday falls on a Friday,” etc. It is written 16:23 . The simple translation of the verse would be: Bake what you want to bake, and cook what you want to cook . , what you baked bake, and what you cooked cook . Rebbi Eliezer says, one bakes on the basis of the baked, and one cooks on the basis of the cooked 4. Babli 15b ; partially Mekhilta dR. Simeon ben Yoḥai p. 113. As explained later, the argument presupposes that the basic rules of the Sabbath had not been explained on the occasion of the Manna but earlier at Mara where it is said ( Ex. 15:25 ): There He gave him law and rules and there He tried him ( Babli Sanhedrin 56b ). In that case the rules given on the first Sabbath with the manna may apply to a special case, which is interpreted that of a holiday falling on a Friday, and R. Eliezer reads the verse as “if you baked for the Sabbath before the holiday, you may bake on the holiday for the Sabbath; if you cooked for the Sabbath before the holiday, you may cook on the holiday for the Sabbath;” explaining the position of the House of Shammai. R. Joshua, the exponent of the House of Hillel, reads, “if either you baked or cooked for the Sabbath before the start of the holiday, you may bake or cook on the holiday for the Sabbath.” . Rebbi Joshua says, one bakes and cooks on the basis of the cooked. What is the reason of Rebbi Eliezer? What you baked bake, and what you cooked cook . What is the reason of Rebbi Joshua? What you will bake and what you will cook cook . Rebbi Eliezer said, this follows him who said that the Sabbath was given at Mara. But following him who said that at Alush. 33:13 was the station just preceding Rephidim which in Ex. is mentioned as the next resting place after the introduction of the manna. the Sabbath was given, they are at Alush and the warning is given at Alush 16:23 is the first explanation of the rules of the Sabbath, it must refer to a common Sabbath and not the rare case of a Sabbath preceded by a holiday. In that case the verse must be read as in Note 3 . . Come and look, from the Torah it is forbidden and an eruv tavshilin makes it permitted is a restriction, not a leniency. Babli Pesaḥim 46b . ? Rebbi Abbahu said, it would be logical that one should bake and cook on the holiday for the Sabbath is a rabbinic “fence around the Law.” . If you would say so, one would bake and cook on the holiday for a weekday 15:3 . An action permitted on the Sabbath itself then cannot be forbidden in preparation for the Sabbath. . Come and look, one makes the beds on the holiday for the Sabbath, but one does not bake and cook on the holiday for the Sabbath. Rebbi Ila said, why may one make the beds on the holiday for the Sabbath? Since one may make the beds on Friday night for the Sabbath day is justified. . Could one bake and cook on the holiday for the Sabbath? One may not bake and cook on the night of the Sabbath for the Sabbath day 15:3 . An action permitted on the Sabbath itself then cannot be forbidden in preparation for the Sabbath. . Rebbi Cahana the son of Rebbi Ḥiyya bar Abba said, on condition that he not act craftily but to the statement in the Mishnah that a person without an eruv may cook more than his immediate needs are may keep the excess for the Sabbath. It is required that in that case the meal be cooked for an actual need of the holiday; when the quantities may be increased. One may not invent an imaginary need for this purpose. Babli 17b . . 1:9, Notes 215–217 . The Mishnah follows Rebbi Simeon ben Eleazar as it was stated: “One does not make {food} on a holiday for use after the holiday.” Also, it was stated: “A woman may fill a pot with meat even if one eats only one piece from it, a kettle. with hot water even if one drinks only one cup from it. But baking, she should bake only what she needs.” For it is stated: “Rebbi Simeon ben Eleazar says, a woman may fill the entire oven with bread because the bread turns out well if the oven is filled.” Rav Ḥuna preached following Rebbi Simeon ben Eleazar. Rebbi Joḥanan preached to the Tiberians following that of Rebbi Simeon ben Eleazar. He preached this as practice but they took it as to act on. Some wanted to say that he preached to act on. They came and asked him and he preached as practice, and they preached again but we do not know whether as practice or to act on. Rebbi Abba bar Zavdi said, Rebbi Abbahu instructed following Rebbi Simeon ben Eleazar. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He has to say, for me and for him who made no eruv and invites every member of his congregation to prepare food based on his eruv . But the following discussion indicates that the Yerushalmi disagrees with the Babli, that nobody may cook for the Sabbath on a holiday which falls on a Friday without his own eruv . The statement of R. Ḥiyya (bar Abba) then means that one makes the eruv for himself and for permission to cook another person’s meal in preparation for the Sabbath. . If somebody made no eruv , others who made an eruv are allowed to prepare for him from his own {provisions}. Rebbi Zeriqan in the name of Rebbi Ze`ura: Only if he transfers his property to them, for otherwise it would turn out that they prepare for him from his own. If somebody did not make an eruv and neither did others, he may fry a fish. Rav Ḥuna said, he may heat hot water. Samuel said, he may light a candle is a rabbinic restriction. . Rebbi Ḥiyya stated, “he fills an amphora of (wine) [water] and lights his candle”. “It happened that somebody put a vow on his son to study Torah. The case came before Rebbi Yose ben Ḥalaphta who permitted him to fill him an amphora with water and to light the candle for him 6:11 , Bikkurim 3:7 Note 102 , Babli Nedarim 38b . These are not considered work subject to separate remuneration. .” Rebbi Ḥiyya the Elder came to his house. They told him, we forgot to make eruv . He asked them, are there peas left from yesterday. ? They said to him, yes. Does this imply, even one kind? It contained spinach. Does this imply even if it is less than the volume of an olive? It was a full measure. Does that imply that it does not need a declaration? Rav Ḥisda said, the Great Rebbi Ḥiyya had made a stipulation before he left. The only implication one can draw from this story is that such a stipulation is valid. . “ It was stated: Rebbi Simeon ben Eleazar said, the House of Shammai and the House of Hillel agree that there are two dishes. Where do they disagree? About the fish and the egg on it, where the House of Shammai are saying it is one dish while the House of Hillel are saying they are two dishes. Everybody agrees that if he applied the egg on salted fish, or cut leeks under the fish, or cooked two kinds in a pot, that they are counted as two dishes.” And practice follows the student. Since the anonymous Mishnah is supposed to be Rebbi Meïr’s, and R. Simeon ben Eleazar everywhere appears as student of Rebbi Meïr (and colleague of Rebbi), the Yerushalmi decides that practice follows the Tosephta against the Mishnah. . Rav said, I am saying not less than the volume of an olive must have a minimal volume of an olive. . Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, for me and for him who did not make eruv is made for an indeterminate number of persons, according to Rav it should need an indeterminate volume. This differs from the statement in the Babli 16b where Rav requires the volume of an olive “whether for one person or for a hundred.” Cf. Note 4 . ? A baraita supports Rebbi Joḥanan: An eruv needs a measure neither at the start nor at the end. “On a holiday which falls on a Friday one makes eruv neither for courtyards nor for domains, the words of Rebbi Meïr. But the Sages are saying, one makes eruv for courtyards but does not make eruv for domains”. One makes eruv for courtyards, because it allows something which is allowed to him, to be consumed on the Sabbath and to permit carrying from courtyard to courtyard in a dead-end alley. , but does not make eruv for domains, because you would permit him something which is prohibited to him. There are Tannaim who switch. Rebbi Eleazar said, since there are Tannaim who switch, we have to take notice. Rebbi Jeremiah in the name of Rebbi Ze`ura: He who wants to do it right makes the eruv the day before on a weekday is preferred and unproblematic. . Rebbi Yudan said, what you are saying is when he did not make eruv tavshilin , but if he made eruv tavshilin it is permitted. Rebbi Yose ben Rebbi Abun asked, does eruv tavshilin permit dividers, everybody agrees that no other eruv can be made on the holiday. If there is an eruv tavshilin , the argument of Note 39 will permit making eruv ḥaṣerot on a holiday. What R. Yudan said, cannot possibly include eruv teḥumin , since an eruv tavshilin cannot move boundaries. R. Yudan’s statement only confirms the statement of the Sages in the formulation given in the text. ?

חָל לִהְיוֹת אַחַר שַׁבָּת בֵּית שַׁמַּאי אוֹמְרִים מַטְבִּילִין אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת. וּבֵית הִלֵּל אוֹמְרִים כֵּלִים מִלִּפְנֵי הַשַּׁבָּת וְאָדָם בַּשַּׁבָּת: מַתְנִיתָה בְכֵלִים גְּדוֹלִים. אֲבָל בְּכֵלִים קְטַנִּים מַעֲרִים עֲלֵיהֶן וּמַטְבִּילָן. תַּנֵּי רִבִּי הוֹשַׁעְיָה. מְמַלֵּא הוּא אָדָם כֶּלִי טָמֵא מִן הַבּוֹר וּמַעֲרִים עָלָיו וּמַטְבִּילוֹ. תַּנֵּי. נָפַל דְּלָייוֹ לְתוֹךְ הַבּוֹר. נָפַל כְּלָייוֹ לְתוֹךְ הַבּוֹר. מַעֲרִים עֲלֵיהֶן וּמַטְבִּילָן. תְּרֵין אֲמוֹרִין. חַד אָמַר. בְּכֵלִים שֶׁנִּיטְמְאוּ בְּאַב הַטּוּמְאָה. וְחוֹרָנָה אָמַר. בְּכֵלִים שֶׁנִּיטְמְאוּ בִוְולַד הָטּוּמְאָה. מָתִיב מָאן דְּאָמַר בִּוְולַד הַטּוּמְאָה לָמָאן דְּאָמַר בְּאַב הַטּוּמְאָה. אֲפִילוּ בַחוֹל יְהֵא טָעוּן הַעֲרֵב שֶׁמֶשׁ. אָמַר לֵיהּ. בְּרוֹצֶה לִישְׁתַּמֵּשׁ בָּהֶן חוּלִין בְטָהֲרָה. כָּל מְחוּיָיבֵי טְבִילוֹת טוֹבְלִין כְּדַרְכָּן בְתִשְׁעָה בְאַב וּבְיוֹם הַכִּיפּוּרִים. אָמַר רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים. כְּדַיי הוּא בֵיתוֹ שֶׁלְאֱלֹהֵינוּ שֶׁיֹּאבְדוּ עָלָיו הַכֹּהֲנִים טְבִילָה אַחַת. דָּרַשׁ רִבִּי לֵוִי כָּהָדָא דְרִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים. וְאָדָם בַּשַּׁבָּת. שֶׁכֵּן אָדָם טוֹבֵל לָקֶירוּיוֹ בַשַּׁבָּת.

MISHNAH: If it falls after the Sabbath, the House of Shammai say that one immerses everything before the start of the Sabbath, but the House of Hillel say implements before the Sabbath and humans on the Sabbath is permitted on the Sabbath, it is permitted in this particular case. . HALAKHAH: The Mishnah is about large implements, but for small implements one may use a trick and immerse them. Rebbi Hoshaya stated, a person may fill am impure vessel from the cistern, and be tricky about it and immerse it. If his pail fell into the cistern, his vessel fell into the cistern, he may be tricky about it and immerse it. Two Amoraim, one said about implements impure in original purity; the other said, about implements impure in derivative impurity. The one who said impure in derivative impurity objected to the one who said impure in original purity, even on a weekday would it not need sundown 22:6 .) Since sundown marks the end of the holiday, the immersion would be too late to make the vessel usable on the holiday. ? He said to him, about one who wants to eat his profane food in purity. All who are obligated to immerse themselves immerse themselves normally on the Ninth of Av and on the Day of Atonement 13a. In most other Yerushalmi sources one reads; “Those who are obliged to immerse themselves immerse themselves normally in secret on the Day of Atonement” ( Berakhot 3:4 Note 167 , Yoma 8:1 Note 44 , Ta`anit 1:6 64dl.4). For the Day of Atonement (without the remark “in secret”) the statement is in Tosephta Yoma 4:5 , Babli Yoma 88a . . Rebbi Ḥanina the second-in-command of the Cohanim said, Our God’s House is worth that the Cohanim should lose one immersion because of it. Rebbi Levi preached according to the statement of Rebbi Ḥanina the second-in-command of the Cohanim. “And humans on the Sabbath is permitted on the Sabbath, it is permitted in this particular case. .” Since a man after an emission of semen immerses himself on the Sabbath.

וְשָׁוִין שֶׁמַּשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַַהֲרָן אֲבָל לֹא מַטְבִּילִין. מַטְבִּילִין מִגַּב לְגַב וּמֵחֲבוּרָה לַחֲבוּרָה בְיוֹם טוֹב: מַתְנִיתָה דְלֹא כְרִבִּי. דְּתַנֵּי אֵין מַטְבִּילִין כֶּלִי עַל גַּב מֵימָיו בְּיוֹם טוֹב. וְאֵין מַשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַהֲרָן בַּשַּׁבָּת. דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִין. מַטְבִּילִין כֶּלִי עַל גַּב מֵימָיו בְּיוֹם טוֹב. וּמַשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן בְּטַהֲרָה בַּשַּׁבָּת. לֹא אָמַר אֶלָּא בְשֶׁלְאֶבֶן. הָא בְשֶׁלְעֵץ לֹא. כֵּיצַד מִגָּב לְגַב. רָצָה לַעֶשׂוֹת עִיסָּתוֹ עַל גַּבֵּי גִיתּוֹ. אוֹ גִיתּוֹ עַל גַּבֵּי עִיסָּתוֹ. מַטְבִּיל אֶת כֵּלָיו. כֵּיצַד מֵחֲבוּרָה לַחֲבוּרָה. הָיָה אוֹכֵל עִם חֲבוּרָה זוֹ וְנִמְלָךְ לוֹכַל עִם חֲבוּרָה אֶחֶרֶת. טוֹבֵל.

MISHNAH: Also they agree that one lets the water in a stone vessel touch but not immerse. When the surface of the water in the vessel comes into contact with the water of the miqweh , it becomes part of the miqweh (of at least 40 seah of water) and therefore is pure. If then the vessel is removed from the miqweh it is filled with pure water even though it practically is unchanged. One cannot do that with a ceramics vessel since ceramics are not purified by immersion in a miqweh ; the water after removal from the miqweh would be made impure by the vessel as before. One is not permitted to use a wooden or metal vessel, since then the dipping of the vessel into the miqweh would not be for touching the water but for immersion of the vessel and this is forbidden by the Mishnah. . One immerses from stage to stage and from group to group on the holiday, a new immersion “from group to group” is needed as in the previous case. In the independent Mishnah mss. this is Mishnah 3 , in Maimonides’s autograph Mishnah part of Mishnah 2 . . HALAKHAH: The Mishnah does not follow Rebbi, as it was stated 16:11 (ed. Liebermann). Babli 18b . : “One does not immerse from stage to stage on the holiday and one does not let the water touch in a stone vessel to purify it on the Sabbath, the word of Rebbi. But the Sages say one immerses from stage to stage on the holiday and one lets the water touch in a stone vessel in purity on the Sabbath.” It only said, in a stone vessel. Therefore not in a wooden vessel. How is from stage to stage? If he wants to work his dough but then his wine press, or his wine press and then his dough; he has to immerse his implements in purity but then changed his mind to press his grapes in the purity of sacrifices, he has to re-immerse his vessels. The same holds if he wanted his wine to be pure and profane and then decided to use his vessels for dough made in the purity of ḥallah . . How is from group to group? He was eating with one group and then changed his mind to eat with another group, then he has to immerse, a new immersion “from group to group” is needed as in the previous case. In the independent Mishnah mss. this is Mishnah 3 , in Maimonides’s autograph Mishnah part of Mishnah 2 . .

בֵּית שַׁמַּאי אוֹמְרִים מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶן אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶן: בֵּיִת שַׁמַּי אוֹמְרִים. הוּתְּרָה סְמִיכָה שֶׁלֹּא כְדַרְכָּהּ. וּבֵית הִלֵּל אוֹמְרִים. לֹא הוּתְּרָה סְמִיכָה שֶׁלֹּא כְדַרְכָּהּ. אֵי זוֹ הִיא שֶׁלֹּא כְדַרְכָּהּ. מֵאֶתְמוֹל. אָמַר רִבִּי זְעוּרָה. כָּל עַמָּא מוֹדֵיי בְּאָשָׁם מְצוֹרָע שֶׁסָּמַךְ עָלָיו [מֵאֶתְמוֹל] לֹא יָצָא. שַׁלְמֵי נְדָבָה שֶׁסָּמַךְ עֲלֵיהֶן מֵאֶתְמוֹל יָצָא. מַה פְלִיגִין. בְּשַׁלְמֵי חֲגִיגָה. בֵּית שַׁמַּי עָבְדִין לוֹן כְּשַׁלְמֵי נְדָבָה. בֵּית הִלֵּל עָבְדִין לוֹן כְּאָשָׁם מְצוֹרָע. אָמַר רִבִּי יָסָי הֵן דַּאַתְּ אָמַר. אָשָׁם מְצוֹרָע שֶׁסָּמַךְ עָלָיו מֵאֶתְמוֹל לֹא יָצָא. בִּזְמַנּוֹ. עִיבֵּר זְמַנּוֹ נַעֲשֶׂה כְּשַׁלְמֵי נְדָבָה. אָמְרוּ בֵית הִלֵּל לְבֵית שַׁמַּי. מָה אִם בְּשָׁעָה שֶׁאֲנִי אוֹסֵר לָהֶדְיוֹט הֲרֵי אֲנִי מַתִּיר לַגָּבוֹהַּ. בְּשָׁעָה שֶׁהוּא מוּתָּר לָהֶדְיוֹט אֵינוֹ דִין שֶׁנַּתִּיר לַגָּבוֹהַּ. אָמְרוּ לָהֶן בֵּית שַׁמַּי. וַהֲרֵי נְדָרִים וּנְדָבוֹת יוֹכִיחוּ. שֶׁהֵן מוּתָּרִין לָהֶדִיוֹט וַאֲסוּרִין לַגָּבוֹהַּ. אָמְרוּ לָהֶן בֵית הִלֵּל. לֹא. אִם אָמַרְתֶּם בִּנְדָרִים וֹנְדָבוֹת שֶׁאֵין זְמַנָּן קָבוּעַ. תֹּאמְרוּ בַחֲגִיגָה שֶׁזְּמַנָּהּ קָבוּעַ. אָמְרוּ לָהֶן בֵּית שַׁמַּי. חֲגִיגָה אֵין זְמַנָּהּ קָבוּעַ. שֶׁאִם לֹא חָג בְּרִאשׁוֹן חוֹגֵג בַּשֵּׁינִי. לֹא חָג בַּשֵּׁינִי חוֹגֵג בַּשְּׁלִישִׁי. אָמְרוּ לָהֶן בֵית הִלֵּל. חֲגִיגָה זְמַנָּהּ קָבוּעַ. שֶׁאִם לֹא חָג בָּרֶגֶל. אִינוֹ יָכוֹל לַחוֹג אַחַר הָרֶגֶל. אָמְרוּ לָהֶן בֵּית שַׁמַּי. וַהֲלֹא כְּבָר נְאֱמַר אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם. אָמְרוּ לָהֶן בֵית הִלֵּל. מִשָּׁם רְאָיָיה. לָכֶם אֵינוֹ נַעֲשֶׂה. [אֲבָל] נַעֲשֶׂה הוּא לַגָּבוֹהַּ. אַבָּא שָׁאוּל אוֹמְרוֹ טַעַם אַחֵר. מָה אִם בְּשָׁעָה שֶׁכִּירָתָךְ סְתוּמָה כִּירַת רַבָּךְ פְּתוּחָה. בְּשָׁעָה שֶׁכִּירָתָךְ פְּתוּחָה אֵינוֹ דִין שֶׁתְּהֵא כִירַת רַבָּךְ פְּתוּחָה. דָּבָר אַחֵר. אֵינוֹ דִין שֶׁיְּהֵא שׁוּלְחָנָךְ מָלֵא וְשׁוּלְחַן קוֹנָךְ רֵיקָם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲוָה עֲבַר קוֹמֵי סִדְרָא. וּשְׁמַע קָלְהוֹן קְרָאֵיי הָהֵן פְּסוּקָא. וַיִּזְבְּחוּ לַיי זְבָחִים וַיַּעֲלוּ עוֹלוֹת לַיי לְמָחֳרַת הַיּוֹם הַהוּא. אָמַר. מָאן דִּמְפְסִק לֵהּ כְּבֵית שַׁמַּי. מָאן דָּקָרֵי כוּלֵּהּ כְּבֵית הִלֵּל. נִיחָא עוֹלוֹת לְמָחֳרַת הַיּוֹם וּשְׁלָמִים לְמָחֳרַת הַיּוֹם. וְאֵין שְׁלָמִים בָּאִין כְּבֵית שַׁמַּי. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. דָּוִד מֵת בָּעֲצֶרֶת. וְהָיוּ כָל יִשְׂרָאֵל אוֹנְנִין והִקִרִיבוּ לְמָחָר. מַעֲשֶׂה בְהִלֵּל הַזָּקֵן שֶׁהֵבִיא עוֹלָתוֹ לָעֲזָרָה וְסָמַךִ עָלֶיהָ. וְחִבְּרוּ עָלָיו תַּלְמִידֵי שַׁמַּי. הִתְחִיל מְכַשְׂכֵּשׂ בִּזְנָבָהּ. אֲמַר לוֹן. רְאוּ נְקֵיבָה הִיא וּשְׁלָמִים הֵבֵאתִיהָ. וְהִפְלִיגָן בִּדְבָרִים וְהָלְכוּ לָהֶן. לְאַחַר יָמִים גָּבְרָה יָדָן שֶׁלְבֵּית שַׁמַּי. וּבִקְשׁוּ לִקְבוֹעַ הֲלָכָה כְדִבְרֵיהֶן. וְהָיָה שָׁם בָּבָא בֶּן בִּיטַיי מִתַּלְמִידֵי בֵית שַׁמַּי יוֹדֵעַ שֶׁהֲלָכָה כְבֵית הִלֵּל. פַּעַם אַחַת נִכְנַס לָעֲזָרָה וּמַצָא אוֹתָהּ שׁוֹמֶמֶת. אָמַר. יְשַׁמּוּ בָתֵּיהֶן שֵׁלְאֵילוּ שֶׁהֵשִׁימוּ בֵית אֱלֹהֵינוּ. מֶה עָשָׂה. שָׁלַח וְהֵבִיא שְׁלֹשֶׁת אֲלָפִים צֹאן מִצֹּאן קֵדָר. וּבִיקְּרָן מִמּוּמִין וְהֶעֱמִידָן בְּהַר הַבַּיִת. אָמַר לָהֶן. שְׁמָעוּנִי אֲחַיי בֵית יִשְׂרָאֵל. כָּל מִי שֶׁהוּא רוֹצֶה יָבִיא עוֹלוֹת יָבִיא וְיִסְמוֹךְ. יָבִיא שְׁלָמִים יָבִיא וְיִסְמוֹךְ. בְּאוֹתָהּ הַשָּׁעָה נִקְבְּעָה הֲלָכָה כְבֵית הִלֵּל. וְלֹא אָמַר אָדָם דָּבָר. אָמַר רִבִּי יִצְחָק בַּר לָעְזָר. הָדָאּ אָמְרָה. בְּשֵׁירוּתָא בְעָיָיא מוּלַיי סמא דְקִיסָּא מִינֵּיהּ וּבֵיהּ. כָּל גּוּמִרָא דְלָא כְוִויָה בְשַׁעְתָּהּ לָא כְוִויָה. שׁוּב מַעֲשֶׂה בְאֶחָד מִתַּלְמִידֵי הִלֵּל שֶׁהֵבִיא עוֹלָתוֹ לָעֲזָרָה וְסָמַךִ עָלֶיהָ. וְרָאָהוּ אֶחָד מִתַּלְמִידֵי שַׁמַּי. אָמַר לֵיהּ. מַה זוֹ סְמִיכָה. אָמַר לֵיהּ. מַה זֶה שְׁתִיקָה. שִׁיתְּקוֹ בִנְזִיפָה וְהָלַךְ לוֹ.

MISHNAH: The House of Shammai say, one brings well-being offerings without leaning on them, but not elevation offerings; but the House of Hillel say one brings both well-being and elevation offerings and one leans on them 1:2 ). Both an elevation offering ( Lev. 1:4 ) and a well-being offering ( Lev. 3:2 ) require that the offerer lean on the head of the sacrifice. The House of Shammai say that on the holiday one may bring a well-being offering since it is the basis of a family meal and therefore appropriate for the holiday, but do not allow for the leaning since the leaning has to be done as hard as possible, which they declare is using the animal comparable to riding it, which is rabbinically forbidden on the holiday. Since by biblical standards the sacrifice cannot be brought without being leaned on, they require the leaning being done before the holiday (after the dedication of the animal as sacrifice and in the Temple precinct.) They do not permit elevation offerings on the holiday itself since it is completely burned and does not represent food. The House of Hillel hold that both kinds of sacrifices are biblically required for holidays of pilgrimage and therefore cannot be excluded on the holiday itself. For them the biblical requirement of leaning-on overrides rabbinical restrictions. . HALAKHAH: 2:3 ( ח ). The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before 14:13 ) that “the reparation sacrifice follows the rules of the purification sacrifice”, and for the latter ( Lev. 4 ) it is written repeatedly “he leans-on and he slaughters”, implying first that leaning on is required and second that the two actions have to be close in time. ; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before. Where do they disagree? The festival well-being offerings. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like voluntary well-being offerings. 2:10 ; Babli Ḥagigah 20b . “The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you 12:16 . ? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your Creator be empty. offerings. Therefore on a holiday when cooking is permitted, it must be possible for private persons to offer sacrifices to be burned on the altar. The argument is refuted by the House of Shammai since it is agreed that sacrifices not brought as festival offerings but in fulfillment of a vow (either as “vow”, i. e., a promise of an animal, or as “voluntary offering”, a promise of this animal) cannot be brought on the full holiday but only on the intermediate days (or for Pentecost, the week following.) The House of Hillel then point out that vows may be brought any time during the year, it only is a convenience to bring them when one has to visit the Temple anyhow; but festival offerings which are tied to the festival must be brought on the festival. The House of Shammai answer that the festival offerings may be brought on the intermediate days ( Mishnah Ḥagigah 1:6 ), when all work is permitted; but the House of Hillel retort that still after the end of the holiday period there is no possibility of making up for a missed holiday sacrifice. The inconclusive discussion is cut short by Abba Shaul and the “other explanation”, that the position of the House of Shammai leads to the Temple being empty of people on full holidays, crowded on the intermediate days, whereas Pentateuch, Prophets, and Psalms all indicate that the essence of a holiday of pilgrimage is that the Temple precinct be filled to capacity, and that therefore practice must follow the House of Hillel, as explained in the last paragraph of the Halakhah. ” Rebbi Yose ben Rebbi Abun said, Rebbi Simeon ben Laqish was passing by the school when he heard them reciting the verse. 29:21. , they sacrificed animal sacrifices and brought elevation sacrifices the next day . He said, he who interrupts follows the House of Shammai, one implies that the day when Solomon was definitively installed as King in an assembly of all of Israel was a holiday, a natural assumption. While זֶבַח simply means “slaughtered offering”, in the Talmudim the expression always is interpreted to refer to family sacrifices, well-being or thanksgiving offerings. The verse then implies that it was permitted to bring well-being sacrifices on the same day, but not elevation offerings, which seems to follow the House of Shammai. (Since the House of Shammai require that the leaning-on ceremony be performed the day before, this interpretation presupposes that everybody knew in advance what David was going to do; unlikely but not impossible.) ; he who reads it as one sentence follows the House of Hillel. One understands elevation sacrifices the next day; but well-being sacrifices the next day? Are not well-being sacrifices brought following the House of Shammai (i. e., well-being sacrifices) of all of Israel. This implies that all elevation sacrifices were State sacrifices; following the House of Shammai the well-being sacrifices of all of Israel would have to be mentioned before, not after, the elevation sacrifices. ? Rebbi Yose ben Rebbi Abun said, David died on Pentecost; all of Israel were deep mourners and they brought the next day. 2:11 , Babli Ḥagigah 20a . “It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Bitay from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 sheep from Qedar sheep 60:7 . , checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” but also in Ma`aser Šeni 5:6 (Note 108). The text here (in parentheses) is obviously corrupt; the reasonable text is that of Ḥagigah <in brackets>. Rebbi Isaac ben Rebbi Eleazar said, (this implies) <this cup> for breakfast has to be full; the (poison) <worm> in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. 2:12 , Babli Ḥagigah 20a . “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

בֵּית שַׁמַּאי אוֹמְרִים לֹא יָחֵם אָדָם חַמִּין לְרַגְלָיו אֶלָּא אִם כֵּן הָיוּ רְאוּיִין לִשְׁתִיָיה. וּבֵית הִלֵּל מַתִּירִין. וְעוֹשֶׂה מְדוּרָה וּמִתְחַמֵּם כְּנֶגְדָּהּ: פָּתַר לָהּ תְּרֵין פְּתָרִין. עַל דַּעְתּוֹן דְּבֵית שַׁמַּי וְהוּא שֶׁשָּׁתָה מֵהֶן. עַל דַּעְתּוֹן דְּבֵית הִלֵּל. וְהֵן שֶׁיְּהוּ רְאוּיִן לִשְׁתִיָיה. וְעוֹשֶׂה מְדוּרָה וּמִתְחַמֵּם כְּנֶגְדָּהּ. דִּבְרֵי הַכֹּל. וְהוּא שֶׁיְּהֵא קוּמְקוּם כְּנֶגֶד הַמְּדוּרָה. פָּתַר לָהּ פֶּתֶר אוֹחְרֹן. עַל דַּעְתּהוֹן דְּבֵית שַׁמַּי וְהוּא שֶׁיְּהֵא קוּמְקוּם כְּנֶגֶד הַמְּדוּרָה. עַל דַּעְתּוֹן דְּבֵית הִלֵּל. אֲפִילּוּ אֵין הַקּוּמְקוּם כְּנֶגֶד הַמְּדוּרָה. חַמִּין שֶׁהוּחְמוֹ בַיּוֹם טוֹב. וְכֵן הַמַּיִם שֶׁהוּחְמוֹ מֵעֶרֶב שַׁבָּת לַשַּׁבָּת. רַב וּשְׁמוּאֵל. חַד אָמַר. מַרְחִיץ בָּהֶן פָּנָיו יָדָיו וְרַגְלָיו. וְחוֹרָנָה אָמַר. מַרְחִיץ בָּהֶן גּוּפוֹ אֵיבָרִים אֵיבָרִים. וְלָא יָדְעִין מָאן אֲמַר דָא וּמָאן אֲמַר דָא. מִן מַה דְתַנֵּי שְׁמוּאֵל מַרְחִיץ בָּהֶם פָּנָיו יָדָיו וְרַגְלָיו. הֲוֵי [רַב] דּוּ אָמַר. מַרְחִיץ בָּהֶן גּוּפוֹ אֵבָרִים אֵבָרִים. חַד פִילוֹסוֹפוֹס שָׁאַל לְבַר קַפָּרָא. אַבַּלָּט שְׁאַל לְלֵוֵי סָרִיסָא. מוּתָּר לִשְׁתּוֹת וְאָסוּר לִרְחוֹץ. אָמַר לֵיהּ. אִם תִּרְאֶה סָרִיס מִתְחַבֵּק עִם אִשְׁתְּךָ שֶׁמָּא אֵינוֹ רַע לָךְ. אָמַר לֵיהּ. אִין. אָמַר לֵיהּ. וּמָכִי [הוּא] לָךְ כְּלוּם. אָמַר לֵיהּ. שֶׁלֹּא תִּתְפָּרֵץ. אָמַר לֵיהּ. וְהָכָא שֶׁלֹּא יִתְפָּ‍רְצוּ. כֵּיוָן שֵׁיָּצָא אָמְרוּ לוֹ תַלְמִידָיו. רִבִּי. לָזֶה דָּחִיתָה בְּקָנֶה. לָנו מָה אַתְּ מֵשִׁיב. אָמַר לָהֶן. וַהֲלֹא כְּבָר נֶאֳמַר אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם.

MISHNAH: The House of Shammai are saying that a person may prepare hot water for his feet only if it is drinkable, but the House of Hillel permit. One may make a pyre and warm himself by it. HALAKHAH: One explains this by two explanations: in the opinion of the House of Shammai if he drank from it; in the opinion of the House of Hillel if it is drinkable 21b, s. v . לא . . “One may make a pyre and warm himself by it.” This is everybody’s opinion on condition that there be a kettle by the pyre. One may explain it by another explanation: In the opinion of the House of Shammai, on condition that there be a kettle by the pyre. In the opinion of the House of Hillel, even if there is no kettle by the pyre. 3, Notes 121–128 . Hot water heated on a holiday and similarly hot water heated on Friday for the Sabbath, Rav and Samuel, one said, one uses it to wash his face, hands, and feet, while the other said, one uses it to wash his body limb by limb. We did not know who said what but since Samuel stated, one uses it to wash his face, hands, and feet, it follows that it was [Rav] who said, one uses it to wash his entire body limb by limb. A philosopher asked Bar Qappara; Ablat asked Levi the eunuch: Is it permitted for drinking but forbidden for taking a bath? He told him, if you saw an eunuch embracing your wife, would you not feel badly about it? He said, yes. He asked him, can he squeeze her. Text here: “him”. in any way? He said, that she should not get loose morals. He told him, here also that they should not get loose morals. After he left, his students told him, this one you pushed away with a stick; what do you answer us? He said to them: Is there not already written 12:16 . only what is being eaten by everybody, this alone may be made by you .

שְׁלשָׁה דְבָרִים רַבָּן גַּמְלִיאֵל מַחְמִיר כְּדִבְרֵי בֵית שַׁמַּאי. אֵין טוֹמְנִין אֶת הַחַמִּין מִיּוֹם טוֹב לַשַּׁבָּת. וְאֵין זוֹקְפִין אֶת הַמְּנוֹרָה בְּיוֹם טוֹב. וְאֵין אוֹפִין פִּיתָּן גְּרִיצוֹת אֶלָּא רְקִיקִין. אָמַר רַבָּן גַּמְלִיאֵל מִימֵיהֶן שֶׁל בֵּית אַבָּא לֹא הָיוּ אוֹפִין פִיתָּן גְּרִיצוֹת אֶלָּא רְקִיקִין. אָמְרוּ לוֹ מַה נַּעֲשֶׂה לְבֵית אָבִיךָ שֶׁהָיוּ מַחְמִירִין עַל עַצְמָן וּמְקִלִּין עַל כָּלִ יִשְׂרָאֵל לִהְיוֹת אוֹפִין פִּיתָן גְּרִיצוֹת וָחֹרִי: אַבָּא בַּר רַב חוּנָה אָמַר. [הָדָא דְתֵימַר] בְּשֵׁלֹּא עָשָׂה לוֹ עֵירוּבֵי תַבְשִׁילִין. אֲבָל אִם עָשָׂה לוֹ עֵירוּבֵי תַבְשִׁילִין מוּתָּר. מַה בֵין תַבְשִׁיל וּמָה בֵין חַמִּין. תַּבְשִׁיל דַּרְכּוֹ לוֹכַל מִמֶּנּוּ. חַמִּין אֵין דַּרְכּוֹ לִשְׁתוֹת מֵהֶן. וְאֵין זוֹקְפִין אֶת הַמְּנוֹרָה בְּיוֹם טוֹב. הָדָא דְאַתְּ אָמַר בִּמְנוֹרָה שֵׁל פְּרָקִים. אֲבָל בִּמְנוֹרָה שֶׁאֵינָהּ שֵׁל פְּרָקִים לֹא בְדָא. כְּהָדָא תַּלְמִידוֹי דְרִבִּי יוֹסֵי הֲווֹן יְתִיבִין. נָפְלָת מְנַרְתָּא קוֹמֵיהוֹן וַהֲוָה כָל חַד וָחַד שְׁמִיט גַּרְמֵיהּ וַעֲרַק. אֵין אוֹפִין פִּיתָּן גְּרִיצוֹת אֶלָּא רְקִיקִין. מִתּוֹךְ שֶׁאַתְּ מְיַיגְעוֹ. אַף הוּא אֵינוֹ אוֹפֶה אֶלָּא צוֹרְכוֹ. רִבִּי אָחָא שָׁמַע לָהּ מִן הָדָא. וּמֶה חֳרִי הָאַף הַגָּדוֹל הַזֶּה. וְרַבָּנִן שָׁמְעִין לָהּ מִן הָדָא. וְהִנֵּה שְׁלֹשָׁה סַלֵּי חוֹרִי עַל רֹאשִׁי.

MISHNAH: In three matters Rabban Gamliel is restrictive following the words of the House of Shammai: One does not store away hot water from the holiday to the Sabbath ( Note 2 ); on the other hand if water is considered food under all circumstances whether hot water can be stored even with an eruv tavshilin since its nature is not changed by cooking. , one does not raise the candelabrum on the holiday, and one does not bake his bread as large loaves but as thin cakes. Rabban Gamliel said, never in my father’s house did they bake their bread as large loaves but as thin cakes. They said to him, what can we do about your father’s house who were restrictive for themselves but permissive for all of Israel to bake their bread as large loaves and on charcoal. HALAKHAH: Abba bar Rav Huna said, [this is] if he did not make an eruv tavshilin for himself. But if he made an eruv tavshilin for himself it is permitted. What is the difference between a dish and hot water? From a dish one usually eats, from hot water one usually does not drink. “One does not raise the candelabrum on the holiday.” What you are saying is about a composite candelabrum, but not about a candelabrum which is not composite. As the following: Rebbi Yose’s students were sitting together. The candelabrum fell down before them; each single one slipped off by himself and went away. “One does not bake his bread as large loaves but as thin cakes.” Since you tire him he bakes only what is needed. Rebbi Aḥa understood it from the following: what is this great burning rage . 29:23 , root חרר. . The Sages understand it from the following, and behold, three bags of white-flour baked goods on my head . 40:16 , root חרר. .

אַף הוּא אָמַר שְׁלֹשָׁה דְבָרִים לְהָקֵל. מְכַבְּדִין בֵּין הַמִּיטּוֹת וּמַנִּיחִין אֶת הַמֻּגְמָר בְּיוֹם טוֹב וְעוֹשִׂין גְּדִי מְקוּלָּס בְּלֵילֵי פְסָחִים וַחֲכָמִים אוֹסְרִין: שֶׁלְבֵּית רַבָּן גַּמְלִיאֵל הָיוּ מְכַבְּדִין בֵּין הַמִּיטּוֹת. אָמַר רִבִּי לָעְזָר בֵּירִבִּי צָדוֹק. פְּעָמִים הַרְבֶּה אָכַלְתִּי אֶצֶל רַבָּן גַּמְלִיאֵל וְלֹא הָיוּ מְכַבְּדִין בֵּין הַמִּיטּוֹת. אֶלָּא סַדִּינִים הָיוּ פוֹרְשִׂין עַל גַּבֵּי הָאָרֶץ. וְכֵיוָן שֶׁהָיוּ הָאוֹרְחִין יוֹצְאִין הָיוּ קוֹפְלִין אוֹתָן. אָמְרוּ לוֹ. אִם כֵּן אַף בַּשַּׁבָּת מוּתָּרִין לַעֲשׂוֹת כֵּן. שֶׁלְבֵּית רַבָּן גַּמְלִיאֵל הָיוּ מַכְנִיסִין אֶת הַמֻּגְמָר בִּמְגוּפָה. אָמַר רִבִּי לָעְזָר בֵּירִבִּי צָדוֹק. פְּעָמִים הַרְבֶּה אָכַלְתִּי אֶצֶל רַבָּן גַּמְלִיאֵל וְלֹא הָיוּ מַכְנִיסִין אֶת הַמֻּגְמָר בִּמְגוּפָה. אֶלָּא פֻּרְדִּיסְקִים הָיוּ מְעַשְּׁנִין מֵעֶרֶב יוֹם טוֹב. וְכֵיוָן שֶׁהָיוּ הָאוֹרְחִין נִכְנָסִין הָיוּ פוֹתְחִין אוֹתָן. אָמְרוּ לוֹ. אִם כֵּן אַף בַּשַּׁבָּת מוּתָּרִין לַעֲשׂוֹת כֵּן. וְעוֹשִׂין גְּדִי מְקוּלָּס בְּלֵילֵי פְסָחִים. וַחֲכָמִים אוֹסְרִין. אֵי זֶהוּ גְדִי מְקוּלָּס. כּוּלּוֹ צְלִי. רֹאשׁוֹ עַל כְּרָעָיו וְעַל קִרְבּוֹ. שָׁלַק מִקְצַת וּבִישֵּׁל מִקְצַת אֵין זֶה גְדִי מְקוּלָּס. מַכְנִיסִין גְדִי מְקוּלָּס בְּלֵילֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁלְחַג (וּבְיוֹם טוֹב הָרִאשׁוֹן) [וּבְלֵילֵי יוֹם טוֹב הָאַחֲרוֹן] שֶׁלְפֶּסַח. מַכְנִיסִין עֵגֶל מְקוּלָּס בְּלֵילֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁלְפֶּסַח אֲבָל לֹא גְדִי מְקוּלָּס. תַּנֵּי. אָמַר רִבִּי יסֵה. תֵּווּדֵוֹס אִישׁ רוֹמִי הִנְהִיג עַל אַנְשֵׁי רוֹמִי שֶׁיְּהוּ אוֹכְלִין גְּדָיִים מְקוּלָּסִין בְּלֵילֵי פְסָחִים. שָׁ‍לְחוּ חֲכָמִים וְאָמְרוּ לוֹ אִילוּלֵא שֶׁאַתּ תֵּווּדַס לֹא הָיִינוּ מְנַדִּין אוֹתָךְ. מָהוּ תֵּווּדַס. אָמַר רִבִּי חֲנַנְיָה. דַּהֲוָה מְשֵׁלֵּחַ פַּרְנָסַתְהוֹן דְּרַבָּנִן. לֹא נִמְצֵאתָ מֵבִיא אֶת הָרַבִּים לִידֵי אֲכִילַת קֳדָשִׁים בַּחוץ. שֶׁכָּל הַמֵּבִיא אֶת הָרַבִּים לִידֵי אֲכִילַת קֳדָשִׁים בַּחוץ צָרִיךְ נִידּוּי.

MISHNAH: He also said three matters of leniency: On the holiday one sweeps between the couches, which may be swept after the meal to collect the morsels of food which fell down during the dinner. If the dining hall has a dirt floor, sweeping with a broom will have the side effect of filling uneven spots in the floor, which is a building activity and therefore forbidden. There would be no problem on a stone floor. and puts down incense 12:16 only permits work for things available to everybody . ; and one makes a helmeted kid-goat in the Passover night, but the Sages forbid. HALAKHAH: “In Rabban Gamliel’s house one used to sweep between the couches. Rebbi Eleazar ben Rebbi Ṣadoq said, I ate many times at Rabban Gamliel’s and they did not sweep between the couches, but they had spread sheets on the ground and when the guest left they were folding them. They said to him, this he is permitted to do even on the Sabbath. In Rabban Gamliel’s house one used to put down incense in a barrel. Rebbi Eleazar ben Rebbi Ṣadoq said, I ate many times at Rabban Gamliel’s and they did not put down incense in a barrel, but they were burning incense in chests “chest”, from Greek πυργίσκος. The sources are given by Liebermann, Tosephta kiFshutah Moed p. 957. on holiday eve, and when the guests arrived they were opening them. They said to him, this he is permitted to do even on the Sabbath.” “And one makes a helmeted kid-goat in the Passover night, but the Sages forbid.” 7:1 (Notes 21–24 ); Babli Pesaḥim 74a . “What is a helmeted kid-goat? Entirely roasted, its head, on its hooves, and on its innards . If he parboiled part of it, or cooked part of it, this is not a helmeted kid-goat. One serves helmeted kid-goat in the evening of the first day of Tabernacles, (and on the first day of) [and in the night of the last day of] Passover Note 22. . One serves helmeted calf on the first night of Passover but not helmeted kid-goat.” text, this paragraph also is in Mo`ed qatan 3:1 (81d line 27,). Babli 23a , Berakhot 19a , Pesaḥim 53a . It was stated: Rebbi Yose said, Theudas of Rome led the people of Rome to eat helmeted kid-goat in the Passover nights. The Sages sent and said to him, if you were not Theudas, would we not put you in the ban? Who was Theudas? Rebbi Ḥananiah said, because he was providing for the rabbis. Are you not causing the public to eat sancta outside the Temple? And anybody causing the public to eat sancta outside the Temple has to be put in the ban.

שְׁלֹשָה דְבָרִים רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר וַחֲכָמִים אוֹסְרִין. פָּרָתוֹ יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ. וּמְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב. וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶן. רִבִּי יְהוּדָה אוֹמֵר אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב מִפְּנֵי שֶׁעוֹשֶׂה הַבּוּרָה אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים מְקָרְדִין אֲבָל לֹא מְקַרְצְפִין: רִבִּי בָּא. רַב וּשְׁמוּאֵל תְּרֵיהוֹן אָמְרִין. דִּבְרֵי חֲכָמִים אֲפִילוּ לְהַמְשִׁיךְ בָּהּ אָסוּר. רִבִּי בָּא בְשֵׁם שְׁמוּאֵל. אִם הָיְתָה קַרְנָהּ קְדוּחָה מוּתָּר. אָמַר רִבִּי יוֹסֵה. קַשְׁיָיתָהּ קוֹמֵי רִבִּי בָּא וְאָמַר. לֹא תַנִּינָן אֶלָּא הַנָּקָה בַחֲטָם. רִבִּי זְעוּרָה בְשֵׁם שְׁמוּאֵל. שׁוּר שֶׁעִיסְקוֹ רַע יוֹצֵא בַּפְרוּמְבִּיָּא שֶׁלּוֹ. וְרַבּוֹתֵינוּ שֶׁבַּגּוֹלָה נָהֲגוּ כֵן. רִבִּי אָחָא רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יוֹנָתָן רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי תַנְחוּם בֵּירִבִּי חִיָיה. חֲמוֹר שֶׁעִיסְקוֹ רַע יוֹצֵא בַּפְרוּמְבִּיָּא שֶׁלּוֹ. רִבִּי אִילָא רִבִּי יְהוּדָה בְשֵׁם שִׁמְעוֹן בֵּירִבִּי חִיָיה. כֶּלֶב יוֹצֵא בַסּוֹגֵר שֶׁלּוֹ. אִם לְהַכּוֹת בּוֹ. אָסוּר. אִם בִּשְׁבִיל שֶׁלֹּא לֶאֱכֹל אַפְסָרוֹ. מוּתָּר. גָּנִיבָה אָמַר. הֲלָכָה הָיָה מְלַמֵּד וּבָא. רִבִּי יוֹנָה בוֹצְרַיָיה בָעֵי. אִם הֲלָכָה הָיָה מְלַמֵּד וּבָא. הָדָא הִיא דְתַנִּינָן. שֶׁלֹּא כִרְצוֹן חֲכָמִים. תַּנָּא רִבִּי יוּדְה בַּר פָּזִי דְבַר דְּלָיָיה. אָמְרוּ לוֹ. אוֹ עֲמוֹד מִבֵּינוֹתֵינוּ. אוֹ הַעֲבֵיר רְצוּעָה מִבֵּין קַרְנֶיהָ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שֶׁהָיָה מַתְרִיס כְּנֶגְדָּן. אָמַר רִבִּי חֲנַנְיָה. פַּעַם אַחַת יָצְאָת. וְהִשְׁחִירוּ שִׁינָּיו מִן הַצּוֹמוֹת וּמִן הַתַּעֲנִית. אָמַר רִבִּי אִידִי דְּחוּטְרָא. אִשְׁתּוֹ הֲוָות. וּמְנַיִין שֶׁאִשְׁתּוֹ קְרוּיָה עֶגְלָה. לוּלֵא חֲרַשְׁתֶּם בְּעֶגְלָתִי לֹא מְצָאתֶם חִידָתִי. תַּמָּן אָמְרִין. שְׁכֵינָתוֹ הָיְתָה. וְיֵשׁ אָדָם נֶעֱנַשׁ עַל שְׁכֵינָתוֹ. אָמַר רִבִּי קִירִיס דְּאִירְמָה. לְלַמְּדָךְ שֶׁכָּל מִי שֶׁיֵּשׁ סֶפֵּיקָה בְיָדוֹ לִמְחוֹת וְאֵינוֹ מַמְחֶה קַלְקָלָה תְלוּיָה בוֹ. אֵי זֶהוּ הַקִּירוּד. אֵילּו הַקָּטַנִּים שֶׁהֵן עוֹשִׂין חַבּוּרָה. קִירְצוּף. אֵילּו הַגְּדוֹלִים שֶׁאֵינָן עוֹשִׂין חַבּוּרָה. וַחֲכָמִים אוֹמְרִים אֵין מְקָרְדִין אַף לֹא מְקַרְצְפִין. אֵין מְקָרְדִין שֶׁלֹּא יָבוֹאוּ לִידֵי חַבּוּרָה. וְלֹא מְקַרְצְפִין שֶׁלֹּא יָבוֹאוּ לִידֵי תְלִישָׁה. שֶׁלְּבֵית רַבָּן גַּמְלִיאֵל הָיוּ שׁוֹחֲקִין אֶת הַפִּילְפְּלִין בָּרֵיחַיִים שֶׁלָּהֶן. אָמַר רִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק. פַּעַם אַחַת אָכַל אַבָּא אֶצֶל רַבָּן גַּמְלִיאֵל. וְהֵבִיאוּ לְפָנָיו אֵיְנָגַורִין וּבְתוֹכָן פִּילְפְּלִין שְׁחוּקִים. כֵּיוָן שֶׁטַּעֲמָן מָשַׁךְ יָדוֹ מֵהֶן. אָמְרוּ לוֹ. אַל תָּחוּשׁ לָהֶם. מֵעֶרֶב יוֹם טוֹב הֵן שְׁחוּקִין. וְיֵעָשֶׂה רִבִּי צָדוֹק כְּשׁוֹגֵג אֵצֶל רַבָּן גַּמְלִיאֵל וְיֹאכַל. אֶלָּא שֶׁלֹּא לְהַתִּיר מְלָאכָה עַל יְדִי רַבָּן גַּמְלִיאֵל.

MISHNAH: Three things did Rebbi Eleazar ben Azariah permit but the Sages forbid. His cow was going out with a strip between her horns, and one grooms an animal with combs with small teeth on a holiday, and one grinds peppers in their proper mill. Rebbi Jehudah says, one does not groom an animal on the holiday with a comb with small teeth because it produces bruises, but one may groom with a comb with large teeth. But the Sages are saying one uses a comb with small teeth but not with large teeth. HALAKHAH: Rebbi Abba: Both Rav and Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring. Chapter 5; the only other permitted loads are those to protect the lives of humans and animals. Babli Šabbat 52a . ” Rebbi Ze`ira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Jonathan, Rebbi Tanḥum bar Ḥiyya: A badly behaved donkey goes out with his bridle. Rebbi Illa, Rav Jehudah in the name of Rebbi Simeon ben Rebbi Ḥiyya: A dog goes out with his muzzle51b . . If to punish him it is forbidden, if so he should not eat his bridle it is permitted. Ganiva said, he was continuing teaching as ruling. Rebbi Jonah from Bostra asked, if he was continuing teaching as ruling, is that what we were stating: “against the will of the Sages”? Rebbi Jehudah bar Pazi: Bar Delaya stated, they told him, either remove yourself from between us or remove the strip from between its horns. Rebbi Yose ben Rebbi Abun said, he was shielding himself against them. Rebbi Ḥananiah said, it went out once and his teeth became black from the fasts and mortification. Rebbi Idi from Ḥotra said, it was his wife. And from where that his wife is called “calf”? “ Had you not ploughed with my calf you would not have solved my riddle . 14:18 . ” There54b . , they are saying, it was his neighbor. Is anybody punished for his neighbor’s behavior? Rebbi Qiris from Irma: To teach you that if anybody has the possibility to protest and he does not protest, the damage is attached to him. 5, Notes 73–83 . What is קִידוּר? {Combs} with small {teeth} which cause bruises. קִירְצוּף, {combs} with large {teeth} which do not cause bruises. “But the Sages are saying one uses neither a comb with small teeth nor one with large teeth.” Not one with small teeth, that one not come to make a bruise, nor with large teeth, that one not come to tear out hair. “In the household of Rabban Gamliel they were grinding pepper in their mills. Rebbi Eleazar ben Rebbi Ṣadoq said, my father once ate at Rabban Gamliel’s when they brought before him oily fish sauces 8:2, Note 24. containing ground pepper. When he tasted this, he put it away. They said to him, do not worry, they were ground the day before.” But would not Rebbi Ṣadoq be as in error with Rabban Gamliel and could eat? But not to permit work by the example of Rabban Gamliel.

הָרֵחַיִים שֶׁל פִּילְפְּלִין טְמֵיאָה מִשּׁוּם שְׁלשָׁה כֵלִים מִשּׁוּם כְּלִי קִבּוּל וּמִשּׁוּם כְּלִי מַתָּכוֹת וּמִשֵּׁם כְּבָרָה: הַתַּחְתּוֹן מִשּׁוּם כְּלִי קִיבּוּל. וְהָעֶלְיוֹן מִשֵּׁם כְּלִי מַתַּכוֹת. וְהָאֶמְצָעִית מִשֵּׁם כְּבָרָה.

MISHNAH: The pepper mill is impure because of three vessels, because of a container, and as a metal vessel, and as sieve 6:21 . Implements which can be used as containers are impure (unless made of stone which is impervious to impurity) on basis of Lev. 11:33 . A sieve is an implement made for work and is susceptible to impurity by Lev. 11:32 . . HALAKHAH: The lowest part as container, the uppermost as metal vessel, and the middle part as sieve 6:21 . Implements which can be used as containers are impure (unless made of stone which is impervious to impurity) on basis of Lev. 11:33 . A sieve is an implement made for work and is susceptible to impurity by Lev. 11:32 . .

עֲגָלָה שֶׁל קָטָן טְמֵאָה מִדְרָס. נִיּטֶּלֶת בַּשַּׁבָּת וְאֵינָהּ נִגְרֶרֶת עַל גּבֵּי הַכֵּלִים. רִבִּי יְהוּדָה אוֹמֵר כָּל הַכֵּלִים אֵינָן נִגְרָרִין חוּץ מִן הָעֲגָלָה מִפְּנֵי שֶׁהִיא כוֹבֶשֶׁת: תַּנֵּי. לֹא יִגּוֹר אָדָם אֶת הַמִּטָה אֶת הַכִּסֵּא וְאֶת הַסַּפְסָל וְאֶת הַקַּתֵידְרָה. מִפְּנֵי שֶׁהוּא עוֹשֶׂה חָרִץ. וְרִבִּי שִׁמְעוֹן מַתִּיר. רִבִּי בָּא בְשֵׁם רַב חוּנָה רִבִּי חַגַּי בְשֵׁם רִבִּי זְעוּרָה רִבִּי יוֹסֵה בְשֵׁם רִבִּי אִילָא. מוֹדִין חֲכָמִים לְרִבִּי שִׁמְעוֹן בְּכִסֵּא שֶׁרַגְלָיו מְשׁוּקָּעוֹת בַּטִּיט שֶׁמּוּתָּר לְטַלְטְלוֹ. וְדִכְוָותָהּ. מוּתָּר לְהַחֲזִירוֹ. אָמַר רִבִּי יוֹסֵה. אוּף אֲנָן תַּנִּינָן. נִיטָּלִין בַּשַּׁבָּת. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. דְּרִבִּי שִׁמְעוֹן הִיא. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָה אָמְרָה כֵן. כָּל הַכֵּלִים אֵינָן נִגְרָרִין חוּץ מִן הָעֲגָלָה מִפְּנֵי שֶׁהִיא כוֹבֶשֶׁת.

MISHNAH: A baby carriage is impure as support, may be used on the Sabbath, but is drawn on implements. Rebbi Jehudah said, no vessels are drawn except a carriage because it compresses. HALAKHAH: We have stated 2:18 ; Babli Šabbat 22a , 29b , 46a , Pesaḥim 101a , Menaḥot 41b ) only R. Simeon’s opinion is quoted. : “A person may not drag a bed, or a chair, or a footstool. , or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Chapter 3, Notes 74–78 ; Kilaim 1:9 (Notes 167–178 ). Rebbi Abba in the name of Rav Ḥuna, Rebbi Ḥaggai in the name of Rebbi Ze`ira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Similarly it is permitted to return it. Rebbi Yose said, we also have stated1:9 referring to turnips and radishes partially hidden after harvest. : “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it compresses. .”