Jerusalem Talmud Beitzah Chapter 4

הַמֵּבִיא כַדֵּי יַיִן מִמָּקוֹם לְמָקוֹם לֹא יְבִיאֵם בַּסַּל וּבַקּוּפָּה אֲבָל מֵבִיא הוּא עַל כְּתֵפוֹ לְפָנָיו. הַמּוֹלִיךְ אֶת הַתֶּבֶן לֹא יַפְשִׁיל אֶת הַקּוּפָּה לַאֲחוֹרָיו אֲבָל נוֹטְלָהּ בְיָדוֹ. מַתְחִילִין בַּעֲרֵימַת הַתֶּבֶן אֲבָל לֹא בְעֵצִים שֶׁבַּמּוּקְצֶה: הַמֵּבִיא כַדֵּי יַיִן כול׳. אָמַר רִבִּי חָנִין בַּר לֵוִי. מַתְנִיתָה בְּאִילֵּין קוֹרְפְדַיָיא דַקִּיקָתָה. דְּמִיטְעַנָּן תַּרְתֵּיי תְּלָת בְּגַו יָדָא. הָיְתָה אַחַת גְּדוֹלָה. לְפָנָיו כָּךְ הִיא דַרְכּוֹ. לְאַחֲרָיו כָּךְ הִיא דַרְכּוֹ. הֵיךְ מַה דְאַתְּ אָמַר. מְבִיאָהּ עַל גַּב עוֹרָהּ. וְדִכְוָותָהּ. מְבִיאָהּ עַל גַּב קַנְקַנָּהּ. כְּמַה דְאַתְּ אָמַר. מְבִיאָהּ אֵיבָרִים אֵיבָרִים. וְדִכְוָותָהּ. מְבִיאָהּ צְלוּחִיּוֹת צְלוּחִיּוֹת. רִבִּי יוּדָן בָּעֵי. מָהוּ לְהוֹצִיא תֶבֶן מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים. ‏וְלֹא מַתְנִיתָה הִיא. הַמּוֹלִיךְ אֶת הַתֶּבֶן לֹא יַפְשִׁיל אֶת הַקּוּפָּה לַאֲחוֹרָיו. מַתְנִיתָה כְמָאן דְּאָמַר. לְכָל נֶפֶשׁ. אַף נַפְשׁוֹת בְּהֵמָה בִּכְלָל. מַה צְרִיכָה לֵיהּ. כְּמָאן דְּאָמַר. אֵין נַפְשׁוֹת בְּהֵמָה בִּכְלָל. בְּרַם כְּמָאן דְּאָמַר. נַפְשׁוֹת בְּהֵמָה בִּכְלָל. פְּשִׁיטָא לֵיהּ. מַתְנִיתָה בְמוֹצִיא לְהַאֲכִיל. מַה צְרִיכָה לֵיהּ. בְּמוֹצִיא לְהֶיסֵּק. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. מוּקְצֶה שֶׁיָּבַשׁ אָסוּר לִיגַּע בּוֹ. רִבִּי אָמַר לְרִבִּי שִׁמְעוֹן בְּרֵיהּ. עַלֵּה וְהָבֵא לָנוּ גְּרוֹגְרוֹת מִן הָעֲלִיָיה. אָמַר לֵיהּ. וְאֵינוֹ אָסוּר מִשּׁוּם מוּקְצֶה. אָמַר לֵיהּ. וְאַדַּיִין אַתְּ לְזוֹ אֵין לָךְ אָסוּר מִשּׁוּם מוּקְצֶה אֶלָּא תְאֵנִים וָעֲנָבִים בִּלְבַד. אָמַר רִבִּי שְׁמוּאֵל בַּר סוֹסַרְטַיי. מִפְּנֵי שֶׁהֵן מַסְרִיחוֹת בֵּנְתַיִים. רִבִּי זְעוּרָא בְעָא קוֹמֵי רִבִּי יָסָא. לֹא מִסְתַּבְּרָא בְּאִילֵּין פִּיצוֹלַיָיא הֲוָה עוֹבְדָא. אָמַר לֵיהּ. אוֹף אֲנָא סְבַר כֵּן. אָתָא רִבִּי יוֹסֵי בֵּירִבִּי בּוּן רִבִּי יִצְחָק בַּר בִּיסְנָא בְשֵׁם רִבִּי יוֹחָנָן. בְּאִילֵּין פִּיצוֹלַיָא הֲוָה עוֹבְדָה. אָמַר לֵיהּ. אֵין לָךְ אָסוּר מִשּׁוּם מוּקְצֶה אֶלָּא תְאֵנִים וָעֲנָבִים בִּלְבַד. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ. הָדָא דְאַתּ אָמַר לְעִנְיַין שַׁבָּת. אֲבָל לְעִנְיַין מַעֲשְׂרות כָּל הַדְּבָרִים יֵשׁ לָהֶן מוּקְצֶה. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָה אָמְרָה כֵן. בִּגְרוֹגָרוֹת מִשֶּׁיָּדוּשׁ. וּבִמְגוּרָה מִשֶּׁיְּעַגֵּל.

MISHNAH: He who transports wine jugs from place to place may not transport them in a basket or box, but he may transport on his shoulder in front of him in front of him. The sentence is not discussed in the Halakhah but it seems that here also this has to be understood. . He who transports straw may not tie the box and throw it over his shoulder but has to take it into his hand. One may start from a pile of straw but not from wood in storage, the place on the flat roof where cut-up figs are spread out to dry, but a separate storage facility for wood, either building material or object of trade. . HALAKHAH: “He who transports wine jugs,” etc. Rebbi Ḥanin bar Levi said, the Mishnah is about these little flasks, “wine container”. of which one carries two or three in a hand. If it is one big one, in front of him it is usual, on the back it is usual. Just as you are saying, he brings it with its hide, similarly he brings it with its jar. Just as you are saying, he brings it limb by limb, similarly he brings it vial by vial. Rebbi Yudan asked, may one move straw from a private domain to the public domain? Is that not the Mishnah, “he who transports straw may not tie the box and throw it over his shoulder”? The Mishnah follows him who says, for all breathing , also animal’s breathing is included. What is his problem? Following him who says, animal’s breathing is not included. Also for him who says, animal’s breathing is included, the Mishnah is about transporting as feed. What is his problem? If he transports as fuel. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: It is forbidden to touch dried Muqṣeh is the original meaning of the word, cut-up figs lying on the roof to ferment and dry. If their status was not checked before the holiday they are not “prepared” and cannot be checked on the holiday. . 1:7, Notes 192–197 ( ע ). Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh ? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh 45a , a statement of Samuel in the name of R. Simeon. ! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates. ? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates. “He said to him, nothing but figs and grapes can be forbidden because of muqṣeh !” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: that is, concerning the Sabbath. But concerning tithes, everything may pass through a stage of muqṣeh . Rebbi Yose said, the Mishnah said so1:8. While dried figs can be used as soon as they are edible again, if he had the intention from the start to store the finished produce in an amphora or a bin, the drying process is irrelevant for tithes since any produce put out to dry is free from tithes until it is brought to its final storage. : “Dried figs when he presses them and in a bin if he planes with a roller.”

אֵין נוֹטְלִין עֵצִים מִן הַסּוּכָּה אֶלָּא מִן הַסָּמוּךְ לָהּ. מְבִיאִין עֵצִים מִן הַשָּדֶה מִן הַמְכוּנָּס. וּמִן הַקַּרְפֵּף אֲפִילּוּ מִן הַמְפוּזָּר. אֵי זֶהוּ קַרְפֵּף כָּל שֶׁהוּא סָמוּךְ לָעִיר דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵה אוֹמֵר כָּל שֶׁנִּכְנָסִין לוֹ בַפּוֹתַחַת וַאֲפִלּוּ בְתוֹךְ תְּחוּם שַׁבָּת: אֵין נוֹטְלִין עֵצִים מִן הַסּוּכָּה אֶלָּא מִן הַסָּמוּךְ לָהּ. שְׁמוּאֵל אָמַר. בִּשֶׁלֹּא נִתְכַּוֵון לַעֲבוֹתָהּ. אֲבָל אִם נִתְכַּוֵון לַעֲבוֹתָהּ. אָסוּר בְּשֶׁלֹּא הִיתְנָה. אֲבָל אִם הִיתְנָה. מוּתָּר. רַב נַחְמָן בַּר יַעֲקֹב בָּעֵי. וְיֵשׁ אָדָם מַתְנֶה לִסְתּוֹר אוֹהֲלִין. וְאוֹמֵר בִּפְנֵי שְׁמוּאֵל. בְּטָפוּל לָהּ. וַהֲוָה רַב נַחְמָן בַּר יַעֲקֹב הֲוִי בָהּ. תַּנֵּי. אָמַר רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן. לֹא נֶחְלְקוּ בֵית שַׁמַּי וּבֵית הִלֵּל שֶׁמְּבִיאִין עֵצִים מִן הַמְכוּנָסִין שֶׁבַּשָּׂדֶה וּמִן הַמְפוּזָרִין שֶׁבַּקַּרְפֵּף. עַל מַה נֶחְלְקוּ. עַל הַמְפוּזָרִין שֶׁבַּשָּׂדֶה. שֶׁבֵּית שַׁמַּי אוֹסְרִין וּבֵית הִלֵּל מַתִּירִין. אָמַר רִבִּי נַתָן. מוֹדִין בֵּית שַׁמַּי לְבֵית הִלֵּל שֶׁמְּבִיאִין עֵצִים מִן הַמְכוּנָסִין שֶׁבַּשָּׂדֶה וּמִן הַמְכוּנָסִין שֶׁבַּקַּרְפֵּף. וְעַל מַה נֶחְלְקוּ. עַל הַמְפוּזָרִין שֶׁבַּקַּרְפֵּף. שֶׁבֵּית שַׁמַּי אוֹסְרִין וּבֵית הִלֵּל מַתִּירִין. רִבִּי יוֹסֵה בְשֵׂם רַב יִרְמְיָה רִבִּי חֲנִינָה מַטֵּי בָהּ בְשֵׂם רַב. הֲלָכָה כְדִבְרֵי מִי שֶׁהוּא מַחְמִיר. [וּבִלְבַד] מִן הַמְפוּזָרִים שֶׁבַּקַּרְפֵּף. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דְּתַנִּינָן תַּמָּן. [רִבִּי יְהוּדָה אוֹמֵר] אֲפִילוּ אֵין בָּהּ אֶלָּא בוֹר וְשִׁיחַ וּמְעָרָה. מְטַלְטְלִין בְּתוֹכָהּ. וְהָכָא הוּא אוֹמֵר הָכֵין. אָמַר רִבִּי מָנָא. כְּבֵית דִּירָה עֲבִיד לָהּ רִבִּי יוּדָה.

MISHNAH: One does not take wood from a hut of Tabernacles. A hut is a building and removing logs from it is wrecking it, a biblical violation both on the Sabbath and a holiday. but only from what is leaning on it. One brings wood from the field from what was collected, but from a corral even what is strewn about. What is a corral? Any close to the village, the words of Rebbi Jehudah. Rebbi Yose says, any into which one enters with a key, even inside the Sabbath domain. HALAKHAH: “One does not take wood from a hut of Tabernacles. A hut is a building and removing logs from it is wrecking it, a biblical violation both on the Sabbath and a holiday. but only from what is leaning on it.” Samuel said, if he did not intend to fortify it. But if he intended to fortify it it is forbidden, unless he stipulated about it. Therefore if he stipulated it is permitted. Rav Naḥman bar Jacob asked, may a person stipulate to tear down tents? One said before Samuel, if it was pasted on it, and Rav Naḥman bar Jacob was wondering about it. It was stated: “Rebbi Eleazar ben Rebbi Simeon said, the Houses of Shammai and Hillel did not disagree that one brings wood from the field from what was collected, but from a corral even what was strewn about. Where did they disagree? About what is strewn about in a field, where the House of Shammai forbid but the House of Hillel permit. Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected, and from a corral what was collected. Where did they disagree? About what is strewn about in a corral, where the House of Shammai forbid but the House of Hillel permit.” Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥaninah brings it in the name of Rav: practice follows the person who restricts, [including] what was strewn about in a corral Jeremiah. . Chapter 1, Notes 193–194 , Chapter 2 Note 93 . The opinion of Rebbi Jehudah seems inverted, as we have stated there2:6 . , “[Rebbi Jehudah says], even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it..” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

אֵין מְבַקְּעִין עֵצִים מִן הַקּוֹרוֹת וְלֹא מִן הַקּוֹרָה שֶׁנִּשְׁבְּרָה בְיוֹם טוֹב. וְאֵין מְבַקְּעִין לֹא בַקּוֹרְדֹּם לֹא בַמַּגָּל וְלֹא בַמְּגֵירָה אֶלָּא בַקּוֹפִיץ. בַּיִת שֶׁהוּא מָלֵא פֵרוֹת וְסָתוּם וְנִפְחַת נוֹטֵל מִמְּקוֹם הַפְּחָת. רִבִּי מֵאִיר אוֹמֵר אַף פּוֹחֵת לְכַתְּחִלָּה וְנוֹטֵל: אֵין מְבַקְּעִין עֵצִים מִן הַקּוֹרוֹת וְלֹא מִן הַקּוֹרָה שֶׁנִּשְׁבְּרָה. הָדָא דְאַתְּ אָמַר. בַּקּוֹרָה שֶׁנִּשְׁבְּרָה בְיוֹם טוֹב. אֲבָל בַּקּוֹרָה שֶׁנִּשְׁבְּרָה מֵעֶרֶב יוֹם טוֹב מוּתָּר בְּשֶׁאֵין בָּהֶן תּוֹאַר כֶּלִי. אֲבָל אִם יֵשׁ עָלֶיהָ תוֹאַר כֶּלִי. אֲפִילוּ נִשְׁבְּרָה מֵעֶרֶב יוֹם טוֹב אָסוּר. תַּנֵּי. סוֹכוֹת תְּאֵינִים וּבָהֶן תְּאֵנִים. מַכְבֶּדוֹת וּבָהֶן תְּמָרִים שֶׁהִכְנִיסָן לְאוֹכְלִין. אוֹכֵל מֵהֶן בְּיוֹם טוֹב. הִכְנִיסָן לְעֵצִים. אֵין אוֹכֵל מֵהֶן בְּיוֹם טוֹב. רַב אָמַר. מַסִּיקִין בְּכֵלִים וְאֵין מַסִּיקִין בְשִׁבְרֵי כֵלִים. הָדָא דְאַתְּ אָמַר. בְּכֵלִים שֶׁנִּשְׁבְּרוּ בְּיוֹם טוֹב. אֲבָל בְּכֵלִים שֶׁנִּשְׁבְּרוּ מֵעֶרֶב יוֹם טוֹב מוּתָּר בְּשֶׁאֵין עֲלֶיהֶן תּוֹאַר כֶּלִי. אֲבָל יֵשׁ עֲלֶיהֶן תוֹאַר כֶּלִי וַאֲפִילוּ שֶׁנִּשְׁבְּרוּ בְיוֹם טוֹב מוּתָּר. תַּנֵּי רִבִּי חִיָיה. מַסִּיקִין בְּאוֹכְלִין. אֲבָל לֹא בִקְלִיפֵּיהֶן וְלֹא בְגַלְעִינֵיהֶן. רַב הֲוָה יְתִיב קוֹמֵי רִבִּי חִיָיה רָבָּה וַהֲוָה אֲכִיל. וַהֲוָה מִתְחַמֵּי זְרֵק גַּו תַּפְיִיהּ וּזְרֵק קוֹמֵי תַפְיֵיהּ. אָמַר לֵיהּ רִבִּי חִיָיה רַבָּה. הָכָא זְרוֹק. אָמַר לֵיהּ. מַה בֵין הָכָא וּמַה בֵין הָכָא. אָמַר לֵיהּ. בֶּן פֵּיחָה. אַחֲרֵיהֶם אַחֲרֵיהֶם. אָמַר רִבִּי חֲנִינָה. אוֹכְלָה הֲוָה זְרֵק. אָמַר רִבִּי אִימִּי בַּבְלָיָיא. חוֹלֶה הֲוָה. אָמַר לֵיהּ. כְּנֶגֶד כֵּן אָסוּר בְּיוֹם טוֹב. וְלֹא בְּקוֹרְדוֹם. דְּבֵית רִבִּי יַנַּאי אָמְרִין. מְבַקְּעִין בְּקוֹרְדוֹם. תַּנָּא רִבִּי הוֹשַׁעְיָה. מְבַקְּעִין בְּקֹרְדוֹם. שְׁמוּאֵל אָמַר. הֲלָכָה כְמִי שֶׁהוּא אוֹמֵר. מְבַקְּעִין בְּקֹרְדוֹם. תַּנֵּי. רִבִּי יוֹסֵי בֶּן כִּופֵּר אָמַר מִשֵּׁם רִבִּי לָעְזָר בֶּן שַׁמּוּעַ. בֵּית שַׁמַּי אוֹסְרִין וּבֵית הִלֵּל מַתִּירִין. וְלֹא בַמַּגָּל. אִית תַּנָּיֵי תַנֵּי. מְבַקְּעִין. [וְאִית תַּנָּיֵי תַנֵּי. אֵין מְבַקְּעִין. אָמַר רַב חִסְדָּא]. מָאן דְּאָמַר מְבַקְּעִין. בְּמַגָּל שֶׁלְיָד. מָאן דְּאָמַר אֵין מְבַקְּעִין. בְּמַגָּל שֶׁלְקָצִיר. אִית תַּנָּיֵי תַנֵּי. מְפַסְפְּסִין בִּקְלָקִים. אִית תַּנָּיֵי תַנֵּי. אֵין מְפַסְפְּסִין. אָמַר רַב חִסְדָּא. מָאן דְּאָמַר. מְפַסְפְּסִין. בְּבָרִיא. מָאן דְּאָמַר. אִין מְפַסְפְּסִין. בְּתָשׁ. אִית תַּנָּיֵי תַנֵּי. מוֹלְלִין עֲצֵי בְשָׂמִים. אִית תַּנָּיֵי תַנֵּי. אֵין מוֹלְלִין.‏ מָאן דְּאָמַר. מוֹלְלִין. בְּלַחִים. מָאן דְּאָמַר. אֵין מוֹלְלִין. בִּיבֵישִׁין. אִית תַּנָּיֵי תַנֵּי. מַמְתִּקִין אֶת הַחַרְדָּל בַּגַּחֶלֶת. אִית תַּנָּיֵי תַנֵּי. אֵין מַמְתִּקִין. מָאן דְּאָמַר. מַמְתִּקִין. בְּשֶׁנְּתָנוֹ עַל גַּבֵּי הַגַּחֶלֶת. וּמָאן דְּאָמַר. אֵין מַמְתִּקִין. בְּשֶׁנָּתַן אֶת הַגַּחֶלֶת עָלָיו. אִית תַּנָּיֵי תַנֵּי. שָׁפִין אֶת הַכֶּסֶף בְּקְרֶטִיקוֹן. אִית תַּנָּיֵי תַנֵּי. אֵין שָׁפִין. מָאן דְּאָמַר. שָׁפִין. בְּשֶׁנְּתָנוֹ מֵעֶרֶב יוֹם טוֹב. וּמָאן דְּאָמַר. אֵין שָׁפִין. בְּשֶׁנְּתָנוֹ בְיוֹם טוֹב. רִבִּי מֵאִיר אוֹמֵר אַף הוּא פּוֹחֵת כַּתְּחִילָּה וְנוֹטֵל. רִבִּי בָּא רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. וּבִלְבַד כְּנֶגֶד הַפֶּתַח. וְהָא תַנֵּי. מוֹדִין חֲכָמִין לְרִבִּי מֵאִיר בְּחוֹתָמוֹת שֶׁבַּקַּרְקַע שֶׁמְפַקְפְּקִין וּמַפְקִיעִין וּמַתִּירִין וְחוֹתְכִין. בַּשַּׁבָּת מְפַקְפְּקִין. אֲבָל לֹא מַפְקִיעִין וְלֹא מַתִּירִין וְלֹא חוֹתְכִין. וּבַכֵּלִים בַּשַּׁבָּת מוּתָּר. וְאֵין צוֹרֶךְ לוֹמַר בְּיוֹם טוֹב.

MISHNAH: One does not split logs. nor a log which broke on the holiday at the start of the holiday, it remains in that state during the holiday even if the reason for it disappears. . Also one does split neither with a hatchet, nor with a sickle, nor with a plane, but with a dagger. From a room full of produce which was blocked but became accessible one takes from the opening. Rebbi Meïr says, also one freshly makes accessible and takes. HALAKHAH: “One does not split logs nor a log which broke.” That is, a log which broke on the holiday. But a log which broke on the eve of a holiday is permitted if it cannot be called an implement. But if it can be called an implement even if it broke on the eve of a holiday it is forbidden. It was stated: “Branches of a fig tree and on them figs, broomsticks {from a date palm} and on them dates, which he collected for food, he eats from them on the holiday. If he collected them as wood, he may not eat from them on the holiday.” Rav said, one heats with implements, one does not heat with broken pieces of implements (except expensive tools of trade, Mishnah Šabbat 17:4–5), they can be used for any purpose on the holiday. Broken pieces usually are muqṣeh . Babli Šabbat 124b . . That is, vessels which broke on the holiday. But vessels which broke on the eve of the holiday are permitted if they cannot be called implements. But if they can be called implements even if they broke on the holiday they are permitted. . Rebbi Ḥiyya stated: One may heat with edibles, but not with their shells or pits it may be used in any way one desires. But shells and pits are waste and have the same status as broken logs. . Rav was sitting before the Elder Rebbi Ḥiyya and was eating. He was seen throwing into the stove and in front of the stove. The Elder Rebbi Ḥiyya said to him, throw in this way. He asked him, what is the difference between this way and that way? He said to him, pasha’s son, behind them, behind them. Rebbi Ḥanina said, he was throwing food. The Babylonian Rebbi Immi said, he was sick. He said to him, in this way it would be forbidden on the holiday. . “Neither with a hatchet.” In the House of Rebbi Yannai they are saying, one splits with a hatchet. Rebbi Hoshaia stated, one splits with a hatchet. Samuel said, practice follows him who said, one splits with a hatchet. It was stated: Rebbi Yose ben Kipper said in the name of Rebbi Eleazar ben Shamua, the House of Shammai forbid but the House of Hillel permit. “Nor with a sickle.” There are Tannaim who state that one splits, and [there are Tannaim who state that one does not split. Rav Ḥisda said,] he who said one splits, with a hand-held sickle; he who says one does not split, with a scythe. ( Nazir 6:3 Note 169 ). One of the obligations of the nazir is to let his hair grow; he is forbidden to tear out a single hair. Therefore it is a question whether he may rub his hair with coarse cloth (in this case Cilician, κιλίκιον). It is permitted only for persons with healthy hair. There are Tannaim who state that one separates with Cilician cloth, and there are Tannaim who state that one does not separate. Rav Ḥisda said, he who said one separates, for healthy {hair}; he who said one does not separate, for weak {hair}. There are Tannaim who state that one rubs aromatic wood; there are Tannaim who state that one does not rub. He who said one rubs, moist ones; he who said one does not rub, dry ones. There are Tannaim who state that one sweetens mustard seed on glowing coals; there are Tannaim who state that one does not sweeten. He who said one sweetens, if he puts it on the coals; he who said one does not sweeten, if he puts the coals on it134a but the explanation given there should not be applied to the statement here. It seems that putting coals on mustard seed will extinguish the coals while burning the mustard seed, not sweetening it. . There are Tannaim who state that one rubs silver with chalk; there are Tannaim who state that one does not rub. He who said one rubs, if he puts it on before the start of the holiday; he who said one does not rub, if he puts it on during the holiday. “Rebbi Meïr says, also one freshly makes accessible and takes.” Rebbi Abba, Rav Jehudah in the name of Samuel: But only at the place of access. And so it was stated 15 (Note 22 ), 20 (Note 66), Megillah 1:8 . Babli 31b . “The Sages agree with Rebbi Meïr about cachets in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”

אֵין פּוֹתְחִין אֶת הַנֵּר מִפְּנֵי שֶׁהוּא עוֹשֶׂה כֶלִי וְאֵין עוֹשִׂין פֶּיחָמִין וְאֵין חוֹתְכִין אֶת הַפְּתִילָה לִשְׁנָיִם. רִבִּי יְהוּדָה אוֹמֵר חוֹתְכָהּ בָּאוּר לִשְׁתֵּי נֵירוֹת: תַּנִּי. לָפַּסִּים סְתוּמוֹת. עֲשָׂאָן מֵעֶרֶב יוֹם טוֹב. לֹא יִפְתַּחֵם בְּיוֹם טוֹב. מִפְּנֵי שֶׁהוּא כְּמַכְשִׁיר כֶּלִי בְּיוֹם טוֹב. תַּמָּן תַּנִּינָן. עַל לָפַּסִּים אִרוֹנִיּוֹת שֶׁהֵן טְהוֹרוֹת בְּאֹהֶל הַמֵּת וּטְמֵאוֹת בְּמַשָּׂא הַזָּב. רִבִּי לָעְזָר בֵּירִבִּי צָדוֹק אוֹמֵר. אַף בְּמַשָּׂא הַזָּב טְהוֹרוֹת. מִפְּנֵי שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. אַתְיָא דִיחִידָאָה דְהָכָא כִּסְתוּמָה דְתַמָּן. וְדִיחִידָיָיא דְתַמָּן כִּסְתוּמָה דְהָכָא. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. בְּקַעַת סוֹמְכָהּ לַכּוֹתֶל בִּשְׁבִיל שֶׁלֹּא תְכַסְכֵּס. תַּנֵּי. אֵין מְכַבִּין אֶת הַבְּקַעַת בִּשְׁבִיל לָחוּס עָלֶיהָ. אִם בִּשְׁבִיל שֶׁלֹּא תָעַשֵּׁן אֶת הַבַּיִת וְאֶת הַקְּדֵירָה. מוּתָּר. אָמַר רִבִּי חֲנַנְיָה. בְּשֶׁאֵין שָׁם אֲוִיר. אֲבָל אִם יֵשׁ שָׁם אֲוִיר מַשְׁלִיכָהּ לָאֲוִיר וְדַייוֹ. אָמַר רִבִּי נָסָא. וְיֵאוּת. כֵּן אֲנָן אָמְרִין. הָדָא קִלוּרִיתָה שָׁרֵי מִישׁוֹף וּמִיכְחוֹל מִינָהּ בְּיוֹמָא טָבָא. אָמַר רִבִּי מָנָא. כָּאן לְשִׁימּוּר וְכָאן לִרְפוּאָה. שֶׁלֹשָׁה דְּבָרִים נֶאֶמְרוּ בִפְתִילָה לְהַחֲמִיר וּשְׁלֹשָׁה לְהָקֵל. אֵילּוּ שְׁלֹשָׁה שְׁאָמְרוּ לְהַחֲמִיר. אֵין עוֹשִׂין אוֹתָהּ כַּתְּחִילָּה בְיוֹם טוֹב. וְאֵין חוֹתְכִין אוֹתָהּ לִשְׁנַיִם. וְאִין מְסַפְסְפִין אוֹתָהּ בָּאוּר. אֵילּוּ שְׁלֹשָׁה שְׁאָמְרוּ לְהָקֵל. מוֹעֲכִין אוֹתָהּ וְשׁוֹרִין אוֹתָהּ בַּשֶּׁמֶן. וְחוֹלְקִין אוֹתָהּ בָּאוּר לִשְׁתֵּי נֵרוֹת. אָמַר רִבִּי חִינְנָא. בְּצָרִיךְ לִשְׁנֵיהֶן. תַּנֵּי. רִבִּי יוּדָה בַּר פָּזִי דְּבַר דְּלָיָיא. מֵבִיא שְׁתֵּי נֵרוֹת ונוֹתְנָהּ בִּשְׁנֵיהֶן וְחוֹלְקָהּ בָּאוּר לִשְׁנֵי נֵירוֹת. רִבִּי יַעֲקֹב בַּר אָחָא חִינְנָא בַּר אִידִי בְשֵׁם רַב. מוֹהַטִין אֶת הַפְּתִילָה בְיוֹם טוֹב.

MISHNAH: One does not open the candle7:4). Since making fire is necessary to prepare food and therefore permitted, for the House of Hillel it is permitted on the holiday for any legitimate reason. because he would make it a vessel nor does one make charcoal, and one does not cut a wick into two. Rebbi Jehudah says, one may cut it in the fire for two candles. HALAKHAH: It was stated: Closed pans, if he made them before the holiday he may not open them on the holiday since he would be like one who makes a vessel usable on the holiday, ed. Liebermann 16:13, in Liebermann’s opinion referring only to holiday) it is reported that Rabban Simeon ben Gamliel permits to separate the cover from the pan. R. Ḥananel ( Besah 32a , 5 lines from bottom) and Sefer Ha`iṭtur (vol. 2, fol. 150a) read this also in the Yerushalmi text. The statement must have fallen out of our text by scribal error since in the next paragraph a minority opinion in this baraita is mentioned, referring to Rabban Simeon ben Gamliel’s opinion, who holds that the pan with its cover form a completed vessel and the separation of cover from pan is to be compared to opening a tightly closed door (explanation of S. Liebermann.) . There, we have stated2:5 , missing the introduction, that R. Ismael did not indicate his position regarding the difference between the anonymous Tanna and R. Eleazar ben R. Ṣadoq. : “About rural pans, that they are pure in a tent with a corpse2:7 ). Since the unused rural pan is totally closed, it is immune to the impurity of the dead by biblical decree, Num . 19:15 . but impure if carried by a person afflicted with gonorrhea 15:10 , even if the sufferer never touches the implement and moves it on a flat piece of wood (or clay) impervious to impurity. . Rebbi Eleazar ben Rebbi Ṣadoq says, even if carried by a person afflicted with gonorrhea they are pure since their production was not finished.” It turns out that the minority opinion here corresponds to the majority opinion there and the minority opinion there corresponds to the majority opinion here. Rebbi Abba in the name of Rav Jehudah: A splinter one leans on the wall lest it scratches. . It was stated: One does not extinguish a splinter to save it; if to prevent it filling the house or the pot with smoke it is permitted. Rebbi Ḥanania said, if there is no empty space there. But if there is empty space there one throws it into the empty space and this is enough. Rebbi Nasa said, is this correct? Are we saying so, salve one is permitted to rub on to use kohl on the holiday? Rebbi Mana said, one is to guard, the other for healing. “About a wick three things were said as restrictions and three as leniencies. The following three were said as restrictions: One does not make it new on the holiday, nor does one cut one into two pieces, nor does one singe it by fire. The following three were said as leniencies: One softens it, and soaks it in oil, and divides it into two lights by fire.” Rebbi Ḥinena said, if he needs both of them. It was stated, Rebbi Jehudah bar Pazi in the name of Bar Delaia: He brings two candles, introduces it into both of them, and separates them by fire into two candles. Rebbi Jacob bar Aḥa, Ḥinena bar Idi in the name of Rav: One cleans the wick on a holiday.

אֵין שׁוֹבְרִין אֶת הַחֶרֶס וְאֵין חוֹתְכִין אֶת הַנְּיָיר לִצְלוֹת בּוֹ מָלִיחַ. אֵין גּוֹרְפִין תַּנּוּר וְכִירַיִים אֲבָל מְכַבְּשִׁין. אֵין מַקִּיפִין שְׁתֵּי חָבִיּוֹת לִשְׁפּוֹת עֲלֵיהֶן אֶת הַקְּדֵירָה. אֵין סוֹמְכִין אֶת הַקְּדֵירָה בַבַּקַּעַת. וְכֵן הַדֶּלֶת. אֵין מַנְהִיגִין אֶת הַבְּהֵמָה בַמַּקֵּל בְּיוֹם טוֹב. הָדָא אָמְרָה. הָהֵן סִיקִירָה אֲסִיר מֵיעֲבֲד בְּיוֹמָא טָבָא. דְּהוּא מַקְטַע בְּגוּמֵיהּ. בְּרַתֵּיהּ דְּרִבִּי חִיָיה רַבָּה אֲתַת מֵיפָה גַּו תַּנּוּרָא. אַשְׁכַּחַת כִּיפָּה בַגַוֵּיהּ. אֲתַת שְׁאָלַת לַאֲבוּהָא. אֲמַר לָהּ. אִיזְלִין גָּרְפִין. אָמְרָה. לֵינָה יָכְלָה. אֲמַר לָהּ. אִיזְלִין כָּבְשִׁין. יָדְעָה הֲוָות. אֶלָּא דַהֲוָות בְּעָיָא מִישְׁמַע מִן אָבוּהּ. רַב אָמַר. מַצִּילִין מִן הַתַּנּוּר לַכִּירָה. אֲבָל לֹא מִכִּירָה לַתַּנּוּר. רַב אַבָּא בַּר חָנָה אָמַר. מַצִּילִין מִתַּנּוּר לַכִּירָה וּמִכִּירָה לַתַּנּוּר. אֲבָל לֹא מֵעַרְבִית לַשַּׁחֲרִית. רַב אָבוּן בְּשֵׁם רַב. מַצִּילִין מִתַּנּוּר לַכִּירָה וּמִכִּירָה לַתַּנּוּר. מֵעַרְבִית לַשַּׁחֲרִית אֲבָל לֹא מִיּוֹם טוֹב לַחוֹל. אֵין מַקִּיפִין שְׁתֵּי חָבִיּוֹת לִשְׁפּוֹת עֲלֵיהֶן אֶת הַקְּדֵירָה. מִשֵּׁם בּוֹנֶה. תַּנֵּי. לֹא יֵצֵא סוּמֵא בְמַקְלוֹ וְלֹא רוֹעֶה בְתַרְמִילוֹ. וְרִבִּי שִׁמְעוֹן מַתִּיר. וְכֵן הָיָה רִבִּי שִׁמְעוֹן אוֹמֵר. הוֹאִיל וְהוּא מוּתָּר בְּדָבָר אֶחָד. יְהֵא מוּתָּר בְּכָל הַדְּבָרִים.

MISHNAH: One does not break earthenware nor cut paper to grill on them salted fish. One does not clean out stove or cooking range but one smooths. One does not arrange two amphoras to cook a pot on them. One does not support a pot by a splinter, nor the door. One does not drive an animal with a stick on the holiday. HALAKHAH: The sausage maker cannot do it on the holiday since he is cutting bast7, Note 292 . . The daughter of the Elder Rebbi Ḥiyya went to bake in the stove. She found a heap in it. She came and asked her father who said to her, go and empty it. She said, I cannot do it. He said to her, go and smoothen it. She had known this but she wanted to hear it from her father Rav said, one transfers from oven to stove but not from stove to oven. Rav Abba bar Ḥana said, one transfers from oven to stove and from stove to oven but not from evening to morning. Rav Avun in the name of Rav: One transfers from oven to stove, from stove to oven, and from evening to morning, but not from holiday to weekday. “One does not arrange two amphoras to cook a pot on them.” Because of building. It was stated: “A blind person may not go out with his stick, nor the shepherd with his bag, but Rebbi Simeon permits.” So was Rebbi Simeon saying: Since one thing is permitted to him, let him be permitted everything.

רִבִּי אֱלִיעֶזֶר אוֹמֵר נוֹטֵל אָדָם קִיסָם לַחֲצוֹץ בּוֹ שִׁנָּיו וּמְגַבֵּב מִן הֶחָצֵר וּמַדְלִיק שֶׁכָּל מַה שֶּׁבֶּחָצֵר מוּכָן. וַחֲכָמִים אוֹמְרִים מְגַבֵּב מִשֶּׁלְּפָנָיו וּמַדְלִיק: מַה בֵינֵיהֶן. לַעֲשׂוֹת צִיבּוּר בֵּינֵיהֶן. עַל דַּעְתֵּיהּ דְּרִבִּי אֱלִיעֶזֶר. עוֹשִׂין צִיבּוּר. עַל דַּעְתֵּהוֹן דְּרַבָּנִן. אֵין עוֹשִׂין צִיבּוּר.

MISHNAH: Rebbi Eliezer says, a person takes a chip to use as a toothpick and collects from the courtyard and ignites since anything in the courtyard is prepared, but the Sages are saying one collects from what is in front of him but they do not authorize sweeping large areas to collect them. Babli 33b . and ignites. HALAKHAH: What is between them? To make a heap. In Rebbi Eliezer’s opinion one may make a heap, in the rabbis’ opinion one may not make a heap.

אֵין מוֹצִיאִין אֶת הָאוּר לֹא מִן הָעֵצִים וְלֹא מִן הָאֲבָנִים וְלֹא מִן הַמַּיִם. וְאֵין מְלַבְּנִין אֶת הָרְעָפִים לִצְלוֹת עֲלֵיהֶן. וְעוֹד אָמַר רִבִּי אֱלִיעֶזֶר עוֹמֵד אָדָם עַל הַמּוּקְצֶה עֶרֶב שַׁבָּת בַּשְּׁבִיעִית וְאוֹמֵר מִיכָּן אֲנִי אוֹכֵל לְמָחָר. וַחֲכָמִים אוֹמְרִים עַד שֶׁיִּרְשׁוֹם וְיֹאמַר מִיכָּן וְעַד כָּאן: אֵין מְלַבְּנִין אֶת הָרְעָפִים לִצְלוֹת עֲלֵיהוֹן. אִית תַּנָּיֵי תַנֵּי. מְלַבְּנִין. [וְאִית תַּנָּיֵי תַנֵּי. אֵין מְלַבְּנִין.] אָמַר רַב חִסְדָּא. מָאן דְּאָמַר. מְלַבְּנִין. בִּבְדוּקִים. וּמָאן דְּאָמַר. אֵין מְלַבְּנִין. בְּשֶׁאֵינָן בְּדוּקִים. וְעוֹד אָמַר רִבִּי אֱלִיעֶזֶר עוֹמֵד אָדָם עַל הַמּוּקְצֶה עֶרֶב שַׁבָּת בַּשְּׁבִיעִית וְאוֹמֵר מִיכָּן אֲנִי אוֹכֵל לְמָחָר. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי לִיעֶזֶר. דְּתַנַּינָן תַּמָּן. בֵּית שַׁמַּי אוֹמְרִים. לֹא יִטּוֹל אֶלָּא אִם כֵּן נִעְנַע מִבְּעוֹד יוֹם. וְרִבִּי לִיעֶזֶר לָאו שַׁמֻּתִי הוּא. חוֹמֶר הוּא בַדָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִים. וַחֲכָמִים אוֹמְרִים עַד שֶׁיִּרְשׁוֹם וְיֹאמַר מִיכָּן וְעַד כָּאן. מִחְלְפָה שִׁיטַּתּוֹן דְּרַבָּנִן. דְּתַנִּינָן תַּמָּן. בֵּית הִלֵּל אוֹמְרִים. עוֹמֵד וְאוֹמֵר. זֶה וָזֶה אֲנִי נוֹטֵל. וְהָכָא אִינּוּן אָמְרִין הָכֵין. עוֹד אִינּוּן אִית לָהוֹן. חוֹמֶר בַּדָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִים.

MISHNAH: One makes fire neither with stones, nor with wood, nor with water, and one does not heat tiles to fry on them. In addition, Rebbi Eliezer says, a person stands by the Muqṣeh on a Sabbath eve in a sabbatical year and says, from here I shall eat tomorrow, but the Sages say, only if he delineates and says, from here to here. HALAKHAH: “One does not heat tiles to fry on them.” There are Tannaim who state, one may heat. [And there are Tannaim who state, one may not heat.] Rav Ḥisda said, he who said one may heat, by those already checked out. And he who said one may not heat, by those not checked out. “In addition, Rebbi Eliezer says, a person stands by the Muqṣeh on a Sabbath eve in a sabbatical year and says, from here I shall eat tomorrow.” The argument of Rebbi Eliezer seems inverted, as we have stated there, “the House of Shammai say, one may not take unless one had moved when it was still daylight,” and is Rebbi Eliezer not a Shammaite? One is restrictive if living things are involved. “But the Sages say, only if he delineates and says, from here to here.” The argument of the Sages seems inverted, since we have stated there “the House of Hillel say, he may stand there and say, this and that I shall take,” and here they are saying so? Still they hold that one is restrictive if living things are involved.