Jerusalem Talmud Beitzah Chapter 3

אֵין צָדִין דָּגִים מִן הַבִּיבָרִין וְאֵין נוֹתְנִין לִפְנֵיהֶן מְזוֹנוֹת. אֲבָל צָדִין חַיָּה וָעוֹף מִן הַבִּיבָרִין וְנוֹתְנִין לִפְנֵיהֶן מְזוֹנוֹת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר לֹא כָל הַבִּיבָרִין שָׁוִין. זֶה הַכְּלָל כָּל הַמְחוּסָּר צִידָה אָסוּר. וְשֶׁאֵינוֹ מְחוּסָּר צִידָה מוּתָּר: אֵין צָדִין דָּגִים כול׳. אָמַר רִבִּי חִינְנָא. מַתְנִיתָא דְלֹא כְרִבִּי יוּדָה. דְּתַנִּינָן תַּמָּן. רִבִּי יוּדָה אוֹמֵר. הַצָּד צִפּוֹר לַמִּגְדָּל וּצְבִי לַבָּיִת חַיָיב. הָא לְגִינָּה וּלְבִיבָרִין פָּטוּר. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דְּתַנִּינָן. אֵין צָדִין דָּגִים מִן הַבִּיבָרִים וְאֵין נוֹתְנִין לִפְנֵיהֶן מְזוֹנוֹת. הָא לְגִינָּה וּלְבִיבָרִין פָּטוּר. מִחְלְפָה שִׁיטָּתוֹן דְּרַבָּנִן. דְּתַנִּינָן תַּמָּן. וַחֲכָמִים אוֹמְרִים. צִפּוֹר לַמִּגְדָּל וּצְבִי לַגִּינָּה וְלֶחָצֵר וְלַבִּיבָרִים. וְתַנִּינָן. אֲבָל צָדִין חַיָּה וָעוֹף מִן הַבִּיבָרִין וְנוֹתְנִין לִפְנֵיהֶן מְזוֹנוֹת. הָא לְגִינָּה וּלְחָצֵר לֹא. כָּאן בְּחָצֵר מְקוּרָה. כָּאן בְּחָצֵר שֶׁאֵינָהּ מְקוּרָה. וְהָא תַנִּינָן. גִּינָּה. אִית לָךְ מֵימַר. גִּינָּה מְקוּרָה. אֶלָּא כָאן בִּגְדוֹלָה כָּאן בִּקְטַנָּה. רִבִּי עוּלָּא אָמַר. בְּעוֹן קוֹמֵי רִבִּי אָחָא. מַה נִיתְנֵי. כָּל הַמְחוּסָּר צִידָה חַיָיב. וְשֶׁאֵינוֹ מְחוּסָּר צִידָה פָּטוּר. אָמַר לוֹן. וְלֹא בְנָעַל לְתוֹכָהּ אֲנָן קַיָימִין. אֶלָּא כָּל הַמְחוּסָּר צִידָה אָסוּר. וְשֶׁאֵינוֹ מְחוּסָּר צִידָה מוּתָּר. אָמַר רִבִּי שְׁמוּאֵל אֲחוֹי דְרִבִּי בְרֶכְיָה. כָּל שֶׁהוּא מְחוּסָּר נַשְׁבִּים מְחוּסָּר צִידָה. וְשֶׁאֵינוֹ מְחוּסָּר נַשְׁבִּים אֵינוֹ מְחוּסָּר צִידָה. שׁוֹחְטִין מִן הַנַּגָּרִים. וְאִין שׁוֹחְטִין לֹא מִן הַמִּכְמוֹרוֹת וְלֹא מִן הַמְּצֻדוֹת. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי אִימִּי. בִּמְצַדְתָּא דְּשִׁיתַּיָיא. שְׁמוּאֵל אָמַר. צַד הוּא בְפִיטָס. רַב אָמַר. סוּכְרָא דִנְהָרָא שָׁרֵי. אָמַר רִבִּי יוּדָן. בָּהוּא דְטַסִּיס.

MISHNAH: One does not catch fish from vivaria and one does not feed them. But one catches wild animals and fowl from vivaria and feeds them. Rabban Simeon ben Gamliel says, not all vivaria are equal. This is the principle: any which still requires catching is forbidden, but any which does not require catching is permitted. HALAKHAH: “One does not catch fish,” etc. Chapter 13 (Notes 60–74 ), referring to Mishnah Šabbat 13:5 . Rebbi Ḥinena said, our Mishnah does not follow Rebbi Jehudah, as we have stated there: “ one who catches a bird for a cage or a deer for a house is liable;” therefore for a garden or a vivarium he is not liable. . The argument of Rebbi Jehudah is inverted since we have stated: “one does not catch fish from vivaria and one does not feed them,” therefore for a garden or a vivarium he is not liable? The argument of the rabbis is inverted, as we have stated there: “but the Sages say, a bird for a cage and a deer for a garden, or a courtyard, or a vivarium,” and we have stated, “but one catches wild animals and fowl from vivaria and feeds them,” therefore not for a garden or a vivarium 1:5 ) that the only difference between prohibited work on Sabbath and Holiday refers to the preparation of food. It is explained in Yom Ṭov that preparation of meat starts with slaughter; anything preceding this is not exempt from the prohibition of work. ? One for a covered courtyard, the other for a courtyard which is not covered106b , restricts this answer to vivaria. . But did we not state “a garden”? Can you say a covered garden? But here a large one, there a small one 106b . The question now arises how to define “small” and “large” for practical application. . Rebbi Ulla said, they asked before Rebbi Aḥa, how should one state? In any case where catching is still missing one is liable, but if catching is not missing one is not liable? He answered them, do we not deal with the case that he corrals them into it? But “in any case where catching is still missing it is forbidden, but if catching is not missing it is permitted” 3:1 in the name of Rabban Simeon ben Gamliel, in contrast to the formulation in Šabbat 13:5. The prohibition is rabbinic since animals in a corral are no longer wild. The next statement translates the criterion into a practical rule. The Babli 24a has a different rule. . Rebbi Samuel, Rebbi Berekhiah’s brother, said: any which needs nets needs catching, what does not need nets does not need catching. “One may slaughter from containers, one may not slaughter from fishermen’s nets or from traps.” Rebbi Yose bar Abun in the name of Rebbi Immi: a net of warp. Samuel said, one may catch with a barrel. Rav said, the sluice of a water canal is permitted. Rebbi Yudan said, those between the plates

מְצוֹדוֹת חַיָּה וָעוֹפוֹת וְדָגִים שֶׁעֲשָׂאָן מֵעֶרֶב יוֹם טוֹב לֹא יִטּוֹל מֵהֶן בְּיוֹם טוֹב אֶלָּא אִם כֵּן יָדוּעַ שֶׁנִּיצּוֹדוּ מִבְּעוֹד יוֹם. מַעֲשֶׂה בְגוֹי אֶחָד שֶׁהֵבִיא דָגִים לְרַבָּן גַּמְלִיאֵל וְאָמַר מוּתָּרִין הֵן אֶלָּא שֶׁאֵין רְצוֹנִי לְקַבֵּל הֵימֶינּוּ: מִי מוֹדִיעַ. אִם נִתְקַלְקְלָה הַמְּצוּדָה. דָּבָר בָּרִיא שֶׁנִּיצּוֹדוּ מִבְּעוֹד יוֹם. אִם לֹא נִתְקַלְקְלָה הַמְּצוּדָה. דָּבָר בָּרִיא שֶׁלֹּא נִיצּוֹדוּ מִבְּעוֹד יוֹם. וַאֲפִילוּ נִתְקַלְקְלָה הַמְּצוּדָה. וְחָשׁ לוֹמַר. שֶׁמָּא לֹא נִיצּוֹדוּ מִבְּעוֹד יוֹם. אָמַר רִבִּי יוֹסֵי בֵירִבִּי בּוּן. בְּפוֹרֵשׂ בַּחוֹרְשִׁין. תֵּדַע לָךְ שֶׁהוּא כֵן. דִּתַנִּינָן דָּגִים. וְדָגִים לֹא בְמָקוֹם שֶׁהֵן מְצוּיִין. וְהָכָא בְמָקוֹם שֶׁחַיָּה וָעוֹף מְצוּיִין. רִבִּי זְעוּרָה בְשֵׁם רַב. סָבְרִין מֵימַר. מוּתָּרִין לְמָחָר. רִבִּי חִזְקִיָּה רִבִּי עוּזִּיאֵל בְּרֵיהּ דְּרִבִּי חוֹנִיָיה דְּבָרַת חַוְורָן. מוּתָּרִין מַמָּשׁ. סָבְרִין מֵימַר. סְפֵיקָן הִתִּירוֹ. רִבִּי חֲנִינָה וְרִבִּי יוֹנָתָן תְּרֵיהוֹן אָמְרִין. סְפֵק הָכֵן אָסוּר. רִבִּי יוֹחָנָן אָמַר. סְפֵק הָכֵן מוּתָּר. רִבִּי חִיָיה רַבָּה וְרִבִּי שִׁמְעוֹן בְּרִבִּי. חַד אָמַר. הַגּוֹי צָרִיךְ הָכֵן. וְחוֹרָנָה אָמַר. אֵין הַגּוֹי צָרִיךְ הָכֵן. וְלָא יָדְעִין מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דְרַב (מְעַנֵי) [מִיבָּעֵי] מֵיתֵי קוֹמֵיה רִבִּי חִיָיה רַבָּה. וְהוּא אֲמַר לֵיהּ. הֵן הֲוִיתָה. וְהוּא אֲמַר לֵיהּ. שַׁיָירְתָה הֲוָות עָבְרָה וָהֲוִינָא אֲכִל מִינָּהּ תְּאֵינִים. הֲוֵי דּוּ אֲמַר. אֵין הַגּוֹי צָרִיךְ הָכֵן. חַד תַּלְמִיד מִן דְּרִבִּי סִימַיי אֲזַל לְאנטרדס. אַיְיתוֹן לֵיהּ דּוֹרְמַסְקִנָה וַאֲכַל. חַד תַּלְמִיד מִן דּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲזַל לְתַמָּן. אַיְיתוּ לֵיהּ דּוֹרְמַסְקִנָה וְלָא אֲכַל. אֲתַא וָמַר קוֹמֵי רַבֵּיהּ. אֲמַר. דּוּ נְהִג כְּשִׁיטַּת רַבֵּיהּ. דְּרִבִּי סִימַיי אֲמַר. אֵין הַגּוֹי צָרִיךְ הָכֵן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דַּמְדַּמְנִיּוֹת שֶׁבַּכֶּרֶם הֲרֵי אֵילּוּ אֲסוּרוֹת. רַב חוּנָה בְשֵׁם רַב. הַשֵּׁיצִים שֶׁבְּכֵפִיס הֲרֵי אֵילּוֹ מוּתָּרִין.

MISHNAH: One may not take from traps for wild animals, or fowl, or fish which he set before the holiday unless it was known that they were caught before nightfall. It happened that a Gentile brought fish to Rabban Gamliel who said they are permitted, but I do not want to accept from him. HALAKHAH: 1 (Notes 369–379 ) relating to Mishnah Šabbat 1:10. Who informs? If the trap was sprung, it is certain that they were caught when it still was daytime. But if the trap was not sprung, it is certain that they were not caught when it still was daytime. And even if the trap was sprung, in worry one may say that they were not caught when it still was day 16:5 to holidays is considered biblical (when cases of doubt have to be resolved restrictively) or rabbinic (when cases of doubt have to be resolved leniently). . Rebbi Yose ben Rebbi Abun said, if it was set in a forest. You should know that it is so since we have stated “fish”. Are fish not there where they are found? Also here at a place where game and birds are found17b s.v . אלא ). . Rebbi Ze`ira in the name of Rav, they wanted to say, they are permitted the next day 24a )? . Rebbi Ḥizqiah and Rebbi Uziel the son of Rebbi Onias of Barat Hauran: They are really permitted. They wanted to say, its doubt made it permitted. Rebbi Ḥanina and Rebbi Jonathan both say, if in doubt whether it was prepared it is forbidden. But Rebbi Joḥanan said, if in doubt whether it was prepared it is permitted. The Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said a Gentile needs preparation, the other said, a Gentile does not need preparation. We did not know who said this and who said that. Since Rav once refrained from coming before the Elder Rebbi Ḥiyya who asked him, where have you been? He told him: a caravan passed by and I ate figs from them; this implies that he said, a Gentile does not need preparation. A student of Rebbi Simai went to Antipatris; they brought him Morocco-plums and he ate. A student of Rebbi Joshua ben Levi went there; they brought him Morocco-plums and he did not eat. He came and told it to his teacher who said to him, this one follows the argument of Rebbi Simai, as Rebbi Simai said, a Gentile does not need preparation. Rebbi Abbahu in the name of Rebbi Joshua ben Levi: The red grapes in a vineyard are forbidden. Rav Huna in the name of Rav: The hard dates on palm leaves are permitted.

בְּהֵמָה מְסוּכֶּנֶת לֹא יִשְׁחוֹט אֶלָּא אִם כֵּן יָדוּעַ שֶׁהוּא יָכוֹל לוֹכַל מִמֶּנָּה כַּזַּיִת צָלִי מִבְּעוֹד יוֹם. רִבִּי עֲקִיבָה אוֹמֵר אֲפִילּוּ כַזַּיִת חַי מִבֵּית טְבִיחָתָהּ. שְׁחָטָהּ בַּשָּׁדֶה לֹא יְבִיאֶנָּה בַמּוֹט וּבַמֹּטָה. אֲבָל מֵבִיא בְיָדוֹ אֵבָרִים אֵבָרִים: רִבִּי בָּא בְשֵׁם רַבָּנִן דְּתַמָּן. שְׁחָטָהּ וְאָכְלוּ זְאֵיבִים בְּנֵי מֵיעֵיהָ כְשֵׁירָה. שֶׁחֶזְקַת בְּנֵי מֵעַיִים לַכּוֹשֶׁר. וְחָשׁ לוֹמַר. שֶׁמָּא נִיקְבוּ. חֶזְקַת בְּנֵי מֵיעַיִם כְּשֵׁירִין. תַּנֵּי. אֲבָל מֵבִיאָהּ הוּא עַל גַּב עוֹרָהּ. כֵּיצַד הוּא עוֹשֶׂה. מְשַׁיֵיר מִמֶּנָּה אֵבֶר אֶחָד וּמֵבִיאוֹ עִמּוֹ.

MISHNAH: A dangerously sick animal one should not slaughter unless it be known that one may eat from it a roasted piece in the size of an olive during daytime. Rebbi Aqiba says, even raw in its slaughter house. If he slaughtered in the fields he should not bring it by a yoke or a small yoke, but brings limb by limb in his hands. HALAKHAH: Rebbi Abba in the name of the rabbis there: If he slaughtered it and wolves ate its intestines it is qualified and forbidden for consumption, this is when the defect has been noted. The only organ which must be checked is the lung. , for the presumption of intestines is qualification 9a . . Should one not worry that maybe they were punctured? The presumption of intestines is that they are qualified. It was stated: But one may bring it on its hide. What does he do? He leaves one limb on it and brings it together with it.

בְּכוֹר שֶׁנָּפַל לַבּוֹר רִבִּי יְהוּדָה אוֹמֵר יֵרֵד הַמּוּמְחֶה וְיִרְאֶה אִם יֶשׁ בּוֹ מוּם יַעֲלֶה וְיִשְׁחוֹט. וְאִם לָאו לֹא יִשְׁחוֹט. רִבִּי שִׁמְעוֹן אוֹמֵר כָּל שֶׁאֵין מוּמוֹ נִכָּר מֵעֲרֲב יוֹם טוֹב אֵין זֶה מִן הַמּוּכָן: מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דְּתַנִּינָן תַּמָּן. רִבִּי יְהוּדָה אוֹמֵר. אִם לֹא הָיְתָה נְבֵילָה מֵעֶרֶב שַׁבָּת. אֲסוּרָה. לְפִי שֶׁאֵינָהּ מִן הַמּוּכָן. וְהָכָא הוּא אָמַר הָכֵין. רִבִּי יוּדָה כְדַעְתֵּיהּ. דְּרִבִּי יוּדָה אָמַר. אִין הַמּוּמְחֶה תוֹרָה. רִבִּי חוּנָה בְשֵׁם רִבִּי אַבָּא. דְּרִבִּי יוּדָה הִיא. דְּרִבִּי יוּדָה עֲבַד רְאִיַית בְּכוֹר כִּרְאִיַית טְרֵיפָה. כְּמַה דְאַתְּ אָמַר תַּמָּן. רוֹאִין אֶת הַטְּרֵפָה בְיוֹם טוֹב. וְדִכְוָותָהּ. רוֹאִין אֶת הַבְּכוֹר בְיוֹם טוֹב. רִבִּי יוּדָן בָּעֵי. דְּמַאי מִדִּבְרֵיהֶם. וּרְאִיַית טְרֵיפָה מִדִּבְרֵיהֶן. כְּמַה דְאַתְּ אָמַר. רוֹאִין אֶת הַטְּרֵפָה בְיוֹם טוֹב. וְדִכְוָותָהּ. מַפְרִישִׁין אֶת הַדְּמַאי בְיוֹם טוֹב. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. כָּל שֶׁמּוּמוֹ נִיכָּר מֵעֶרֶב יוֹם טוֹב וְלֹא הִתִּירוֹ מוּמְחֶה אֶלָּא בְיוֹם טוֹב אֵין זֶה מִן הַמּוּכָן. והָא תַנֵּי. עֶגֶל [בְּכוֹר] שֶׁנּוֹלַד מִן הָטְּרֵיפָה בְיוֹם טוֹב מוּתָּר. אָמַר רַב חִסְדָּא. תִּיפְתָּר שֶׁעָבַר הַמּוּמְחֶה וְרָאָהוּ. אֲתָא עוֹבְדָא קוֹמֵי רִבִּי אִימִּי וּסְבַר מֵימַר. רִבִּי יוּדָה וְרִבִּי שִׁמְעוֹן הֲלָכָה כְרִבִּי יוּדָה. אַייתֵי רַב הוֹשַׁעְיָה מַתְנִיתָה דְבַר קַפָּרָה מִדְּרוֹמָא וְתַנָּא. וַחֲכָמִים אוֹמְרִים. כָּל שֶׁמּוּמוֹ נִיכָּר מֵעֶרֶב יוֹם טוֹב וְלֹא הִתִּירוֹ מוּמְחֶה אֶלָּא בְיוֹם טוֹב אֵין זֶה מִן הַמּוּכָן. וְקִיבְּלָהּ וְחָזַר בֵּיהּ. אוֹתוֹ וְאֶת בְּנוֹ שֶׁנָּפְלוּ לַבּוֹר. רִבִּי לִיעֶזֶר אוֹמֵר. יַעֲלֶה אֶת הָרִאשׁוֹן עַל מְנָת לִשְׁחוֹט. וְיִשְׁחוֹט. וְהַשֵּׁינִי עוֹשִׂין לוֹ פַרְנָסָה בִמְקוֹמוֹ שֶׁלֹּא יָמוּת. רִבִּי יְהוֹשֻׁע אוֹמֵר. יַעֲלֶה אֶת הָרִאשׁוֹן עַל מְנָת לִשְׁחוֹט. וְלֹא יִשְׁחוֹט. וְיַעֲרִים וְיַעֲלֶה אֶת הַשֵּׁינִי. אַף עַל פִּי שֶׁלֹּא חִישֵּׁב לִשְׁחוֹט אֶחָד מֵהֶן מוּתָּר. רִבִּי בּוּן בַּר חִיָיה בָעֵי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי לִיעֶזֶר. תַּמָּן הוּא אָמַר. מוּתָּר לְהַעֲרִים. וְהָכָא הוּא אָמַר. אָסוּר לְהַעֲרִים. תַּמָּן מִשּׁוּם בַּל יֵירָאֶה וּבַל יִמָּצֵא. וְהָכָא מָה אִית לָךְ. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹשׁוּעַ. תַּמָּן הוּא אָמַר. אָסוּר לְהַעֲרִים. וְהָכָא הוּא אָמַר. מוּתָּר לְהַעֲרִים. אָמַר רִבִּי אִידִי. כָּאן שְׁבוּת. וְכָאן חַיָיב חַטָּאת. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. הָכָא כְּדֵי לָחוּס עַל נִיכְסֶיהֶן שֶׁל יִשְׂרָאֵל. תַּמָּן מָה אִית לָךְ. רִבִּי יִצְחָק וְרִבִּי יֹאשִׁיָה. חַד כְּהָדֵין וְחַד כְהָדֵין.

MISHNAH: If a firstling. 15:22 ). Since the development of a defect by a firstling is an eagerly awaited event, by rabbinic usage the existence of a defect must be verified by an expert. If no defect is found, the firstling is not food and may not be moved from the cistern before the end of the holiday. fell into a cistern, Rebbi Jehudah says, the expert should go down and inspect; if it has a defect he may lift it and slaughter; Rebbi Simeon says, any whose defect was not recognizable on the eve of the holiday is not prepared. HALAKHAH: The argument of Rebbi Jehudah seems inverted since we stated there 24:4 . , “Rebbi Jehudah says, if it was not a cadaver before the Sabbath it is forbidden since it is not prepared.” And here he says so? Rebbi Jehudah follows his own opinion since Rebbi Jehudah said, the expert is not from the Torah4:3 , R. Jehudah permits to slaughter a damaged firstling without prior certification by an expert. He must hold that by biblical standards it is only the fact of the blemish that counts, not its certification by an expert. In addition, any kosher animal is potential food at all times. . Rebbi Ḥuna in the name of Rebbi Abba: It is Rebbi Jehudah’s since Rebbi Jehudah gives the same rules for inspecting a firstling as inspecting ṭerefah . As you are saying there, one inspects for ṭerefah on a holiday automatically is not only permitted but in fact required to legitimize the slaughter. , similarly one inspects a firstling on the holiday. Rebbi Yudan asked: Demay is produce of which it is not known whether tithes were taken, cf. Introduction to Tractate Demay . is from their words. and inspecting for terefah is from their words. Since you are saying that one inspects for ṭerefah on a holiday, does one separate demay on a holiday can be removed on the holiday. But it is stated in Mishnah Šabbat 2:7 that demay may be tithed only during twilight on Sabbath (and holiday) eve, therefore not on the holiday itself. ? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Any whose defect was visible on the eve of a holiday but the expert permitted it only on the holiday is not prepared. But was it not stated, a [firstling] defect is not potential food. As part of the mother’s body, the calf is not potential food. But if a healthy calf is born on the holiday, it is food at least for R. Jehudah. calf which was born from a terefah animal on the holiday is permitted. Rav Ḥisda said, explain it if the expert transgressed and saw it. There came a case before Rebbi Immi who wanted to say, between Rebbi Jehudah and Rebbi Simeon, practice follows Rebbi Jehudah3:1, Babli Eruvin 46b . . Rav Hoshaia brought a baraita of Bar Qappara from the South and stated: But the Sages say, any whose defect was visible on the eve of a holiday but the expert permitted it only on the holiday is not prepared, the opinion of R. Simeon is quoted as that of “the Sages”, implying that it is practice to be followed. All the rules of precedence are subject to exceptions. . He changed his opinion. It and its young 3:3 (Notes 90–97 ) with the references to “here” and “there” switched correctly. Lev. 22:28 states that it is prohibited to slaughter an animal and its young on the same day. Therefore, if both an animal and its young fell into a cistern on a holiday, only one of them can be potential food. The other one is muqṣeh and cannot be moved by humans. Babli 37a , Pesaḥim 117b , Tosephta 3:2 . fell into a cistern. Rebbi Eliezer said, he should lift the first one for the purpose of slaughtering it and slaughter it. The second one has to be provided for at its place so it should not die. Rebbi Joshua says, he should lift the first one for the purpose of slaughtering it and not slaughter it, and be cunning and lift the second one. Even though he had no intention of slaughtering either of them, he is permitted. Rebbi Abun bar Ḥiyya asked: Is the argument of Rebbi Eliezer not inverted? Here he says, one is prohibited from cunning but there he says, one is permitted to be cunning). Impure ḥallah must be burned but unusable sancta may not be burned on the holiday and dough kneaded on the holiday would become leavened if stored for the next day. Therefore R. Eliezer instructs the baker to bake the mazzah completely and then remove a small part as ḥallah , a method frowned upon on any other day of the year. R. Joshua instructs to follow all the usual rules of ḥallah and burn the dough after the holiday since he holds that leavened matter is forbidden only to Jews, not to Heaven, and ḥallah is Heaven’s property. . There it is because “not to be seen nor found”; here, what do you have? Is the argument of Rebbi Joshua not inverted? Here he says, one is permitted to be cunning, but there he says, one is prohibited from cunning he removes the prohibition by declaring it inapplicable. . Rebbi Idi said, here it is a rabbinic Sabbath prohibition, but there liability for a purification offering is rabbinic; eating bread without taking ḥallah is a deadly sin. . Rebbi Yose ben Rebbi Bun said, here it is to protect Jews’ money; there what do you have is worthless. ? Rebbi Isaac and Rebbi Joshia, one like one of them, the other like the other.

בְּהֵמָה שֶׁמֵּתָה לֹא יְזִיזֶנָּה מִמְּקוֹמָהּ. מַעֲשֶׂה שֶׁשָּׁאֲלוּ אֶת רִבִּי טַרְפוֹן עָלֶיהָ וְעַל הַחַלָּה שֶׁנִּטְמָאָה. וְנִכְנַס לְבֵית הַמִּדְרָשׁ וְשָׁאַל. אָמְרוּ לוֹ לֹא יְזִיזֵם מִמְּקוֹמָן: שְׁמוּאֵל אָמַר. טָעוּ חֲמִשָּׂה זִקֵינִים שֶׁהוֹרוּ לָרִבִּי טַרִפוֹן בְּלוֹד. אָמַר רַב מַתָּנָה. בִּבְכוֹר הֲוָה עוֹבְדָא. אָמַר רִבִּי אַבִּין. מַתְנִיתָה אָמְרָה כֵן. עָלֶיהָ וְעַל הַחַלָּה שֶׁנִּיטְמֵאת. מַה זוֹ קוֹדֶשׁ אַף זוֹ קוֹדֶשׁ. בְּעוֹן קוֹמֵי לֵוִי. מָהוּ לִרְאוֹת אֶת הַטְּרֵפָה בְבַיִת אָפֵל. אָמַר. לְאַפֵּק לְבָר. רִבִּי אִמִּי בָעֵי. שְׁמַעְנָן. אֵין רוֹאִין אֶת הַנְּגָעִים בְּבַיִת אָפֵל. שְׁמַעְנָן. אֵין רוֹאִין אֶת הַטְּרֵפָה בְבַיִת אָפֵל. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. לָא מִטַּעַם הַזֶּה. אֶלָּא שֶׁמָּא תִימָּצֵא טְרֵיפָה וִיהֵא אָסוּר לְטַלְטְלָהּ. אַתְיָיא דְּרַב מַתָּנָה כִשְׁמוּאֵל. וּדְלֵוִי כְרַב. אָמַר רִבִּי בָּא רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. הֲלָכָה כְרִבִּי יוּדָה.

MISHNAH: An animal which dies and may not be moved on the holiday. one may not move from its place. It happened that Rebbi Tarphon was asked about this and about ḥallah which became impure. . He entered the study hall and asked. They told him that one may not move them from their place. HALAKHAH: Samuel said, the five Elders who instructed Rebbi Tarphon in Lydda erred24:4 the anonymous majority (following R. Simeon) permits to use the carcass of an animal which died on the Sabbath as dog food, while R. Jehudah permits that only for animals having died before the Sabbath, it is established that on the Sabbath practice follows R. Simeon who in most cases denies that the rules of muqḥeh apply. He holds in this statement that therefore on the holiday also one has to follow R. Simeon and treat the animal carcass as permitted dog food. . Rav Mattanah said, the case concerned a firstling, may not be used as dog food but must be buried (after the holiday). Babli 27b . Rebbi Abbin said, the Mishnah says so: “about this and about ḥallah which became impure.” Since that one was holy cannot be used for any profane purpose; in this it is equal to a dead firstling. Babli 27b . , so also this one was holy. They asked before Levi, may one inspect a torn animal in a dark house? He said, bring it outside. Rebbi Immi asked, we heard that one does not inspect cases of skin disease in a dark house2:3. This rule is biblical since it is required that the Cohen see the diseased skin with his unaided eyes ( Lev. 12:12). . Did we hear that one does not inspect a torn animal in a dark house? Rebbi Yose ben Rebbi Abun said, it is not because of this reason, but lest it would be found ṭerefah and be forbidden to be moved for R. Jehudah. . It turns out that Rav Mattanah follows Samuel, and Levi Rav. Rebbi Abba, Rav Jehudah in the name of Samuel said, practice follows Rebbi Jehudah.

אֵין נִמְנִין עַל הַבְּהֵמָה בַּתְּחִלָּיה בְּיוֹם טוֹב אֲבָל נִימְנִין עָלֶיהָ מֵעֶרֶב יוֹם טוֹב וְשׁוֹחֲטִין וּמְחַלְּקִין בֵּינֵיהֶן. רִבִּי יְהוּדָה אוֹמֵר שׁוֹקֵל אָדָם בָּשָׂר כְּנֶגֶד הַכְּלִי אוֹ כְּנֶגֶד הַקּוֹפִיץ. וַחֲכָמִים אוֹמְרִים אֵין מַשְׁגִּיחִין בְּכַף מֹאזְנַיִם כָּל עִיקָּר: הָא לְהוֹסִיף מוֹסִיפִין. הָיוּ חֲמִשָּׁה נַעֲשִׂין עֲשָׂרָה. תַּנִּי. לֹא יֹאמַר אָדָם לַחֲבֵירוֹ. הֲרֵי אֲנִי עִמָּךְ בְּסֶלַע. הֲרֵי אֲנִי עִמָּךְ בְּשֶׁקֶל. אֲבָל אוֹמֵר הוּא לוֹ. הֲרֵי אֲנִי עוֹמֵד לַמֶּחֱצָה לִשְׁלִישׁ וְלִרְבִיעַ. רִבִּי חִיָיה רַבָּה וְרִבִּי שִׁמְעוֹן בְּרִבִּי שָׁקְלוֹ מָנָה כִנֶגֶד מָנָה בִּבְכוֹר. בַּמֶּה דְבָרִים אֲמוּרִים. בַּחוֹל. הָא בְיוֹם טוֹב אָסוּר. עַל שֵׁם אֵין מַשְׁגִּיחִין בְּכַף מֹאזְנַיִם כָּל עִיקָּר. רַב אָבוּן רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. אֲפִילוּ לִתְלוֹתוֹ בְּכַף מֹאזְנַיִם מִפְּנֵי הָעַכְבָּרִים אָסוּר. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. לָא מִטַּעַם הַזֶּה. אֶלָּא בְגִין דְּתַנִּינָן. רִבִּי יְהוּדָה אוֹמֵר. שׁוֹקֵל אָדָם בָּשָׂר כְּנֶגֶד הַכְּלִי אוֹ כְּנֶגֶד הַקּוֹפִיס. וַחֲכָמִים אוֹמְרִים אֵין מַשְׁגִּיחִין בְּכַף מֹאזְנַיִם כָּל עִיקָּר. הָא תַנַּיָיא קַדְמִיָיא סְבַר מֵימַר מַשְׁגִּיחִין. הָא לִתְלוֹתוֹ בְּכַף מֹאזְנַיִים מִפְּנֵי הָעַכְבָּרִים מוּתָּר. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אַף מְפַיֵיס הוּא אָדָם אֶת עַצְמוֹ בַּלִּיטְרָא. לֵידַע מַה הִגִּיעַ לוֹ. כְּהָדָא רִבִּי מָנָא זְבַן חָרוּבִין דִּשְׁמִיטָּה. אֲתַא שְׁאַל לְרִבִּי חִזְקִיָּה. אֲמַר לֵיהּ. נְהִגִין רַבָּנִן כְּהָדָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. תַּנֵּי. הַטַּבָּח לֹא יְהֵא שׁוֹקֵל בְיָדוֹ וּמֵנִיחַ. שֶׁיָּדוֹ כְלִיטְרָא הִיא. אֲבָל חוֹתֵךְ הוּא בַסַּכִּין וְנוֹתֵן לָזֶה וְלָזֶה. תַּנֵּי. אֵין מַרְגִּילִין בְּיוֹם טוֹב. וְלֹא בַחוֹל בִּבְכוֹר וְלֹא בִפְסוּלֵי הַמּוּקְדָּשִׁין. אָמַר רִבִּי אָבוּן. שֶׁלֹּא יְהֵא כְעוֹבֶד בּוֹ עֲבוֹדָה בְחַיָיו. אָמַר רִבִּי יוּסְטָא בַר שׁוּנֶם. גָּזְרוּ עֲלֵיהֶן שֶׁלֹּא יִרְעוּ אוֹתָן עֲדָרִים עֲדָרִים. אָמַר רִבִּי מָנָא. כָּל עַמָּא מוֹדֵיי מִינְפּוּחַ שָׁרֵי. לְמִיחְבּוֹט. רִבִּי חִיָיה רַבָּה וְרִבִּי שִׁמְעוֹן בְּרִבִּי. חַד אָמַר. אָסוּר. וְחוֹרָנָה אָמַר. מוּתָּר. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כָּל עַמָּא מוֹדֵיי לְמִיחְבּוֹט אָסוּר. לְמִינְפּוּחַ. רִבִּי חִיָיה רַבָּה וְרִבִּי שִׁמְעוֹן בְּרִבִּי. חַד אָמַר. אָסוּר. וְחוֹרָנָה אָמַר. מוּתָּר.

MISHNAH: One does not subscribe to an animal on the holiday but one subscribes to it on the eve of the holiday and then slaughters and distributes among them. Rebbi Jehudah says a person may weigh against a vessel or against a dagger, but the Sages are saying that one does not use scales at all. HALAKHAH: Therefore adding one adds. If there were five they could be turned into ten. It was stated: “A person may not say to another, I participate with you for a tetradrachma, I participate with you for a sheqel; but he may say to him, I am standing for half, third, or quarter.” The great Rebbi Ḥiyya and Rebbi Simeon ben Rebbi did weigh a firstling piece against piece the firstling, slaughtered because it developed a defect and now permitted to everybody, may not be an object of trade. Therefore its meat may not be sold by weight. But after the meat was distributed, the parties may use scales to compare the weights of the pieces. Babli 28a . . When was this said? On a weekday. Therefore on a holiday it is forbidden because “one does not use scales at all.” Rav Avun, Rav Jehudah in the name of Samuel: Even to hang it on the scales because of the rats is forbidden. Rebbi Yose ben Rebbi Abun said, not because of this reason but because we did state, “Rebbi Jehudah says a person may weigh against a vessel or against a dagger, but the Sages are saying that one does not use scales at all.” Therefore a first Tanna is of the opinion that one may use them, and therefore to hang it on the scales because of the rats is permitted. It was stated: Rabban Simeon ben Gamliel says, a person may calm himself by pounds, “lb.”. While the use of scales in trade is forbidden, their use in private is permitted. , to know what he got. As the following: Rebbi Mana bought Sabbatical carob fruit8:3), similar to the rules of holidays. . He asked Rebbi Ḥizqiah, who answered him, the rabbis use to follow that of Rabban Simeon ben Gamliel. It was stated: “The butcher should not weigh in his hand and put down since his hand is like an lb. weight, but he may cut with a knife and give to each one.” It was stated33a . : One does not strip by the feet on the holiday, nor on a weekday of a firstling or disqualified sancta 7:8 ), but for the disqualified extra care has to be taken to treat them with respect. . Rebbi Abun said, so he should not be like one who uses it for work when it is still living. Rebbi Justus bar Shunem said, they decided that one should not form herds from them33b . . Rebbi Mana said, everybody agrees that to make bellows is permitted, to beat them, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted. Rebbi Yose ben Rebbi Abun said, everybody agrees that to beat them is permitted, to make bellows, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted.

אֵין מַשְׁחִיזִין אֶת הַסַּכִּין אֲבָל מַשִּׂיאָהּ עַל גַּבֵּי חֲבֵירָתָהּ. לֹא יֹאמַר אָדָם לַטַּבָּח שְׁקוֹל לִי בְדִינָר בָּשָׂר אֲבָל שׁוֹחֵט וְהֵן מְחַלְּקִין בֵּינֵיהֶן: אֵין מַשְׁחִיזִין אֶת הַסַּכִּין בְּיוֹם טוֹב אֲבָל מַשִּׂיאָהּ עַל גַּבֵּי חֲבֵירָתָהּ. אָמַר רַב חִסְדָּא. דְּרִבִּי יְהוּדָה הִיא. אָמַר רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. דִּבְרֵי הַכֹּל הִיא. כְּדֵי לְהַעֲבִיר שַׁמְנוּנִית שֶׁעָלֶיהָ.

MISHNAH: One does not sharpen the knife but he cleanses it on another. A person may not say to the butcher, weigh me meat for a denar, but he slaughters and they distribute among themselves. HALAKHAH: “One does not sharpen the knife on the holiday but he cleanses it on another.” Rav Ḥisda said, this is Rebbi Jehudah’s. Rav Jehudah in the name of Samuel said, it is everybody’s opinion, to remove the fat on it.

אוֹמֵר אָדָם לַחֶנְוָנִי מַלֵּא לִי כְּלִי זֶה אֲבָל לֹא בַמִּידָּה. רִבִּי יְהוּדָה אוֹמֵר אִם הָיָה כְלִי שֶׁל מִידָּה לֹא יְמַלְאֶנּוּ. מַעֲשֶׂה בְשָׁאוּל בֶּן בָּטְנִית שֶׁהָיָה מְמַלֵּא אֶת מִדּוֹתָיו מֵעֶרֶב יוֹם טוֹב וְנוֹתְנָן לַלָּקוֹחוֹת בְּיוֹם טוֹב. אַבָּא שָׁאוּל אוֹמֵר בַּמּוֹעֵד עוֹשֶׂה כֵן. וַחֲכָמִים אוֹמְרִים אַף בַ‍ּחוֹל עוֹשֶׂה כֵן מִפְּנֵי מִיצּוּי הַמִּידּוֹת. רַב חוּנָה אָמַר. אוֹ חָסֵר אוֹ יֶתֶר. רִבִּי לָעְזָר אָמַר לִזְעוּרָה בַּר חָמָא. מַלֵּי לִי הָהֵן מָנָא. וּלְמָחָר אֶנָן מְכִילִין לֵיהּ. תַּנֵּי. מַעֲשֶׂה בְּרִבִּי לָעְזָר בֵּירִבִּי צָדוֹק וְאַבָּא שָׁאוּל בֶּן בָּטְנִית שֶׁהָיוּ חֶנְוָונִים בִּירוּשָׁלֵם. וְהָיוּ מְמַלִּין מִידּוֹתֵיהֶן מֵעֶרֶב יוֹם טוֹב. וְנוֹתְנִין אוֹתָן לַלָּקוּחוֹת בְּיוֹם טוֹב. רִבִּי חֲנַנְיָה בֶּן עֲקַבְיָה אוֹמֵר. אַף בְּחוֹלוֹ שֶׁלְמוֹעֵד הָיוּ עוֹשִׂין כֵּן מִפְּנֵי מִיצּוּי הַמִּידּוֹת. אַף הוּא כִּינֵּס שְׁלֹשׁ מֵאוֹת חָבִיּוֹת. וַחֲבֵירוֹ כִּינֵּס שְׁלֹשׁ מֵאוֹת חָבִיּוֹת. אָמְרוּ לָהֶן חֲכָמִים. לֹא הָיִיתֶם צְרִיכִין לַעֲשׂוֹת כֵּן. אֶלָּא הוֹאִיל וְהֶחֱמַרְתֶּם עַל עַצְמְכֶם. יֵעָשֶׂה בָהֶן צוֹרְכֵי צִיבּוּר. פַּעַם אַחַת חָלָה. וְנִכְנְסוּ רַבּוֹתֵינוּ לְבַקְּרוֹ. אֲמַר לוֹן. אַתּוֹן חָמוּן הָדָא יְמִינָא דַהֲוָות מְכִילָה בְּקוּשְׁטָא. אָמַר רִבִּי חֲנִינָה. מָאן דְּאָמַר דְּרַחֲמָנָא וַותְרָן. יִתְוַותְרוּן בְּנֵי מָעוֹי אֶלָּא מַאֲרִיךְ רוּחֵיהּ וְגָבֵי דִידֵיהּ. אָמַר רִבִּי אָחָא. כְּתִיב וּסְבִיבָיו נִשְׂעֲרָה מְאֹד. מְדַקְדֵּק עִמָּהֶן כְּחוּד שְׂעָרָה. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. לֹא מִטַּעַם הַזֶּה. אֶלָּא וְנוֹרָא עַל כָּל סְבִיבָיו. מוֹרָאוֹ עַל הַקְּרוֹבִים יוֹתֵר מִן הָרְחוֹקִים.

MISHNAH: A person may say to the grocer, fill me this vessel, but he may not specify the measure. Rebbi Jehudah says, if it was a measuring cup he shall not fill it. It happened that Shaul ben Botnit filled his measures on the eve of the holiday and gave it to the customers on the holiday. Abba Shaul says, that is what one does on a holiday, but the Sages say one acts thus also on a weekday because of the emptying of the measuring vessels. HALAKHAH: Rav Huna said, either less or more. Rebbi Eleazar said to Zeura bar Ḥama, fill me this vessel and tomorrow we shall measure it. It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq and Abba Shaul ben Botnit were grocers in Jerusalem. They used to fill their measuring vessels on the eve of a holiday and give them to the customers on the holiday. Rebbi Ḥananiah ben Aqabiah says, they also acted in the same way on the intermediate days of the holiday because of the emptying of the measuring vessels. Also he collected 300 amphoras, and his colleague collected 300 amphoras. The Sages said to them, you did not have to do this, but since you were stringent with yourselves, they should be used for public needs.” Once he was sick and our teachers went to visit him. He said to them, you are seeing this right hand which was measuring in truth. 5:2, Notes 39–41 . Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written 50:3 . , His surroundings are very hairy . He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written 89:8 . , He is awesome on His surroundings , His fear on those near Him is greater than those far away.

אוֹמֵר אָדָם לַחֲבֵירוֹ תֵּן לִי בֵצִים וֶאֱגוֹזִים בְּמִינְיָין שֶׁכֵּן דֶּרֶךְ בַּעַל הַבַּיִת לִהְיוֹת מוֹנֶה בְּתוֹךְ בֵּיתוֹ: תַּנֵּי. אוֹמֵר הוּא אָדָם לַחֲבֵירוֹ תֵּן לִי כְּלָה שֶׁלְתַּבְלִין. שֶׁכֵּן בַּעַל הַבַּיִת דַּרְכּוֹ לִהְיוֹת נוֹתֵן כְּלָה שֶׁלְתַּבְלִין בְּתוֹךְ תַּבְשִׁילוֹ.

MISHNAH: A person may say to another, give me eggs or walnuts by the count since it is the way of private persons to count these in his household. HALAKHAH: It was stated: A person may say to another, give me a kelah (or issaron , the tenth of an ephah ) and 7/4 of a qab or alternatively as a little less than one hundredth of a dry seah which is 2/3 of a fluid seah . of spices since it is the way of private persons to give a kelah of spices into his dish.