Jerusalem Talmud Moed Katan Chapter 2

מִי שֶׁהָפַךְ אֶת זֵיתָיו וְאֵירְעוֹ אֵבֶל אוֹ אוֹנֶס אוֹ שֶׁהִטְעוּהוּ טוֹעֵן קוֹרָה רִאשׁוֹנָה וּמַנִּיחָהּ לְאַחַר הַמּוֹעֵד דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר זוֹלֵף וְגוֹמֵר כְּדַרְכּוֹ: מִי שֶׁהָפַךְ אֶת זֵיתָיו כול׳. אֲנָן תַּנִּינָן. מִי שֶׁהָפַךְ אֶת זֵיתָיו. תַּנֵּי רִבִּי חִיָיה. מִי שֶׁהָיוּ זֵיתָיו הֲפוּכִין וּשְׁנוּיִין. מַתְנִיתָן צְרִיכָה לְרִבִּי חִיָיה וּדְרִבִּי חִיָיה צְרִיכָה לְמַתְנִיתָן. אִילּוּ תַנִּינָן וְלָא תַנָּא רִבִּי חִיָיה הֲוִינָן אָמְרִין. לָא אֲמָרָן אֵלָּא מִי שְׁהָפְכָן (וּשְׁנָיָין. אֲבָל אִם הָפְכָן) פַּעַם אַחַת [אֲבָל אִם הָפְכָן וּשְׁנָיָין] דִּבְרֵי הַכֹּל (אָסוּר) [מוּתָּר]. הֲוֵיי צוֹרְכָה לְמַתְנִיתִֵיהּ דְּרִבִּי חִיָיה. אוֹ אִילּוּ תַנָּא רִבִּי חִיָיה וְלָא תַנִּינָן אֲנָן. הֲוִינָן אָמְרִין. לָא אֲמָרָן אֵלָּא מִי שְׁהָפְכָן (פַּעַם אַחַת) [וּשְׁנָיָין]. אֲבָל אִם הָפְכָן (וּשְׁנָיָין) [פַּעַם אַחַת] דִּבְרֵי הַכֹּל (מוּתָּר) [אָסוּר]. הֲוֵי צוֹרְכָא לְמַתְנִיתָן וְצוֹרְכָא לְמַתְנִיתָא דְרִבִּי חִיָיה. אָמַר רִבִּי פִינְחָס בֵּירִבִּי זַכַּיי. מַתְנִיתָן בָּעֲטִינִים. מַה דְתַנֵּי רִבִּי חִיָיה בְּגַרְגִּרִים. רַבָּנִן דְּקַיְסָרִין אָמְרִין. מַתְנִיתָן כְּרִבִּי יוּדָה. וּמַה דְתַנֵּי רִבִּי חִיָיה כְרִבִּי יוֹסֵה. רִבִּי יוּדָה אוֹמֵר. יְאַבֵּד דָּבָר מְמוּעָט וְאַל יְאַבֵּד דָּבָר מְרובֶּה. רִבִּי יוֹסֵה אוֹמֵר. אַל יְאַבֵּד דָּבָר כָּל עִיקָּר. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. כְּשֵׁם שֶׁהֵן חֲלוּקִין כָּאן כָּךְ הֵן חֲלוּקִין בְּהִילְכוֹת אֶבֶל. דְּתַנֵּי. אֵילּוּ דְבָרִים שֶׁעוֹשִׂין לָאָבֵל בִּימֵי אֶבְלוֹ. דּוֹרְכִין אֶת עֲבִטוֹ. וְזוֹלְפִין אֵת יֵינוֹ. וְגָפִין אֵת חָבִיוֹתָיו. וְזֵיתָיו הֲפוּכִין וּשְׁנוּיִין טוֹחְנָן כְּדַרְכָּן. וּמַשְׁקִין בֵּית הַשְּׁלָחִין שֶׁלּוֹ בְּשֶׁהִגִּיעַ זְמַנּוֹ לִשְׁתּוֹת. וְזוֹרְעִין אֶת נִירוֹ פִּשְׁתָּן בִּרְבִיעָה. דִּבְרֵי רִבִּי יוּדָה. אָמְרוּ לוֹ. אִם אֵינָהּ נִזְרַעַת פִּשְׁתָּן תִּזָּרַע מִין אַחֵר. אִם אֵינָהּ נִזְרַעַת בְּשַׁבָּת זוֹ תִּזָּרַע בְּשַׁבָּת אֲחֶרֶת. מָנוּ אָמְרוּ לוֹ. רִבִּי יוֹסֵה. מִחְלְפָה שִׁיטָּתִיהּ דְּרִבִּי יוּדָה. תַּמָּן הוּא אָמַר. יְאַבֵּד דָּבָר מְמוּעָט וְאַל יְאַבֵּד דָּבָר מְרובֶּה. וָכָא אָמַר הָכֵין. שַׁנְיָיא הִיא. תַּמָּן שֶׁדַּרְכּוֹ לְהַעֲרִים. וְכָל שֶׁכֵּן מִחְלְפָה שִׁיטָּתִיהּ דְּרִבִּי יוּדָה. מָה אִית תַּמָּן שֶׁדַּרְכּוֹ לְהַעֲרִים אַתְּ אָמַר מוּתָּר. כָּאן שֶׁאֵין דַּרְכּוֹ לְהַעֲרִים לֹא כָל שֶׁכֵּן. אָמַר רִבִּי חִינְנָא. מָנוּ אָמְרוּ לוֹ. חֲכָמִים. שֶׁהֵן בְּשִׁיטַּת רִבִּי יוּדָה בַּמּוֹעֵד.

MISHNAH: If one turned his olives over and mourning or an emergency happened to him, or he was mislead, loads the crossbar a first time and leaves it until after the holiday, the words of Rebbi Jehudah. Rebbi Yose says, he removes the fluid, and finishes as usual. HALAKHAH: “If one turned his olives over,” etc. We stated, “if one turned his olives over.” Rebbi Ḥiyya stated, he whose olives were turned over repeatedly. Our Mishnah needs the statement of Rebbi Ḥiyya, and the statement of Rebbi Ḥiyya needs our Mishnah. Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose emphasizes the point of view of R. Yose that every loss of edibles has to be prevented. . Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Just as they differ here they differ in the rules of mourning. As it was stated: The following things one does for the mourner in his mourning period. One presses his vat, and stirs his wine, and plugs his amphoras, and his repeatedly turned olives one grinds as usual, and one waters his irrigated fields if it is time for them to be irrigated, and one sows his field flax at the start of the rainy season, the words of Rebbi Jehudah. They told him, if it is not sown with flax it can be sown with another kind; if it was not sown in this week it can be sown in another week. Who is “they told him”? Rebbi Yose. The argument of Rebbi Jehudah seems inverted. There he said, small amounts may be lost so large amounts not be lost, and here he says so? There is a difference since there he is wont to be tricky. So much more the argument of Rebbi Jehudah seems inverted, since there where he is wont to be tricky he says it is permitted, here where he is not wont to be tricky, not so much more? Rebbi Ḥinnena said, who is “they told him”? The Sages following Rebbi Jehudah’s argument for the holiday.

וְכֵן מִי שֶׁהָיָה יֵינוֹ בְּתוֹךְ הַבּוֹר וְאֵירְעוֹ אֵבֶל אוֹ אוֹנֶס אוֹ שֶׁהִטְעוּהוּ זוֹלֵף וְגוֹמֵר וְגָף כְּדַרְכּוֹ דִּבְרֵי רִבִּי יוֹסֵי. רִבִּי יְהוּדָה אוֹמֵר עוֹשֶׂה לוֹ לִימּוּדִים בִּשְׁבִיל שֶׁלֹּא יַחְמִיץ: אָמַר רִבִּי זְעוּרָה. לֹא אָמַר אֶלָּא וְכֵן מִי שֶׁהָיָה יֵינוֹ בְּתוֹךְ הַבּוֹר. הָא כַתְּחִילָּה אָסוּר. מָה אֲנָן קַיָימִין. אִם בְּשֶׁהִגִּיעַ זְמַנּוֹ לִבְצוֹר וְלָא בָצַר הוּא חָטָא עַל נַפְשֵׁיהּ. אִם בְּשֶׁלֹּא הִגִּיעַ זְמַנּוֹ לִבְצוֹר יְכִיל הֲוָה קָאִים. אֶלָּא כִי נָן קַיָימִין בְּשֶׁהִגִּיעַ זְמַנּוֹ לִבְצוֹר הֲוָה סָבַר דּוּ יְכִיל קַיִים וְלָא קָם. כְּהָדָא רִבִּי שִׁמְעוֹן בֵּירִבִּי יַנַּיי קְטַף כַּרְמִיהּ בְּמּוֹעֲדָא. חֲמוּנֵיהּ כָּל עַמָּא וְקָטְפוֹן בַּתְרֵיהּ בְּשַׁתָּא חוֹרִיתָא שָׂבְקֵיהּ וַיִּבָשׁ. יָלְפוּן מְקַלְקַלְתָּא וּמְתַקְנָתָא לֹא יָלְפוּן. רַב חִיָיה בַּר אַשִּׁי בְשֵׁם רַב. הוֹהֲרָא שָׁרִי מֵיעַבְדִּינָהּ בְּמוֹעֲדָא לָצוּד בָּהּ דָגִים בַּמּוֹעֵד. רַב יְהוּדָה הוֹרֵי בְּאִילֵּין מָהוּלַיָיא שָׁרִי מֵעַבְדִּינָוֹן בְּמוֹעֲדָא לְצוֹרֶךְ הַמּוֹעֵד. רִבִּי אִמִּי הוֹרֵי בָּאִילֵּין פּוֹמְפַּיָיא שָׁרִי מֵיעַבְדִּינָוֹן בְּמוֹעֲדָא לְצוֹרֶךְ הַמּוֹעֵד. רַבָּנִן דְּקַיְסָרִין אָמְרֵי. מַסִּיקִין לָפַּסִּין וּקְדֵירוֹת לְצוֹרֶךְ הַמּוֹעֵד. שְׁמוּאֵל אָמַר. זָפְתִין גַּרְבָּא וְלָא זָפְתִין כּוּזְתָא. זָפְתִין גַּרְבָּא. דְּזִיפְתָא דַקְדְּקִירָא. וְלָא זָפְתִין כּוּזְתָא. דְּזִיפְתָא גְלִידָא. אִית דִּמְחַלְּפִין. זָפְתִין כּוּזְתָא וְלָא זָפְתִין גַּרְבָּא. זָפְתִין כּוּזְתָא. שֶׁהִיא לְשָׁעָה. וְלָא זָפְתִין גַּרְבָּא. שֶׁהִיא לִשְׁהוֹת.

MISHNAH: Similarly, if his wine was in the cistern and mourning or an emergency happened to him, or he was mislead, he may stir and treat and plug normally, the words of Rebbi Yose. Rebbi Jehudah says, he makes planks for it so it should not turn into vinegar. HALAKHAH: Rebbi Ze`ira said, it only says “if his wine was in the cistern.” Therefore to start is forbidden. Where do we hold? If it was time to harvest the grapes and he did not harvest, he caused the damage to himself. If it was not time for the grape harvest, what could he have done? But we must hold that the time for the grape harvest arrived and he thought that he could finish but he could not. As the following: Rebbi Simeon ben Rebbi Yannai harvested his vineyard on the holiday. Everybody saw him and harvested after him. In another year he left it and it dried up. They are learning the wrong behavior but are not learning the correct behavior. Rav Ḥiyya bar Ashi in the name of Rav: One is permitted to knit a net on the holiday to catch fish on the holiday. Rav Jehudah instructed that sieves may be made on the holiday for the needs of the holiday. Rebbi Immi instructed that pompa may be made on the holiday for the needs of the holiday. The rabbis of Caesarea are saying, one fires pans and pots for the needs of the holiday. Samuel said, one pitches barrels but one does not pitch pitchers. One pitches barrels since the pitch is thin; one does not pitch pitchers since the pitch is glazed. Some do switch: one pitches pitchers but one does not pitch barrels. One pitches pitchers since this is for immediate use; one does not pitch barrels, since this is for storage.

מַכְנִיס אָדָם פֵּירוֹתָיו מִפְּנֵי הַגַּנָּבִים וְשׁוֹלֶה פִשְׁתָּנוֹ מִן הַמִּשְׁרָה בִּשְׁבִיל שֶׁלֹּא תֹאבַד וּבִלְבַד שֶׁלֹּא יְכַוֵּוין אֶת מְלַאכְתּוֹ בַמּוֹעֵד. וְכוּלָּן אִם כִּוְונוּ אֶת מְלַאכְתָּן בַּמּוֹעֵד יֹאבֵדוּ: וּדְלֹא כְרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. יוֹשֵׁב וְשׁוֹמֵר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רַבָּנִן. פְּרַקְמַטְיָא אָבֵדָה שָׁרִי מְטַלְטְלָתָהּ בַּמּוֹעֲדָא. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. הָדָא שִׁיַירְתָּא שָׁרִי מִיזְבּוֹן מִינָהּ בְּמוֹעֶדָא. הֲוָה יְדַע דַּשִׁיַירְתָּא מֵיעוּל וּמֵיזְלָא עִיבִידְתֵּיהּ. אָמַר רִבִּי מָנָא. אִין יְדַע דְלֹ[א] מִיזְבָּן וְהוּא פְחַת מִן אַגְרָא יַזְבִּין. וְאִילָא לָא יַזְבִּין. [אָמַר רִבִּי יוֹסֵי בַּר בּוּן. אַגְרָא וְקַרְנָא קֶרֶן הוּא. אִין יְדַע דְלָא מַזְבִּין וְהוּא פְחַת מִן קַרְנָא יַזְבִּן. וְאִי לָא לָא יַזְבִּין.] רִבִּי יוֹנָה וְרִבִּי יוֹסֵה הוֹרוּן בְּהָדֵין לַסּוֹטָה שָׁרִי מִזֵבַּנְתֵּיהּ בְּמוֹעֲדָא לְצוֹרֶךְ הַמּוֹעֵד. רִבִּי יִצְחָק בֵּירִבִּי לָעְזָר מְפַקֵּד לְרִבִּי הוֹשַׁעְיָה בֵּירִבִּי שַׁמַּי דַהֲוָה פָרוּשׁ. אִין אַתְּ יְדַע דְּאַתְּ מַזְבִּן וָאִילְפָא מוּרְכָא לָךְ וְאַתְּ אֲתִי (מִסְתֵּי) [מִשְׁתֵּי] גַבָּן זְבִין. וְאִילָא לָא תַזְבִּין. רִבִּי יוֹנָה בוֹצְרַיָּה הֲוָה לֵיהּ סִפְרָין. שְׁאַל לְרִבִּי הוּנָא. מַהוּ מְזַבְּנָתוֹן בְּמוֹעֲדָא. אָמַר לֵיהּ. מַחְדִּי אַתְּ מוֹעֲדָא שְׁתִי אַתְּ קוֹנְדִּיטוֹן. רִבִּי חֲנַנְיָה חֲבֵרִין דְּרַבָּנִין אָמַר. פְּרַגָמַטִּיָּא נִגְבִּית מִנִּכְסֵי יְתוֹמִין קְטַנִּים. הֲווֹן בָּעֵיי מֵימַר. בְּשֶׁיֵּשׁ עֲדִים. הָא אִם אֵין עֵדִים יוֹדְעִין לֹא. רַבָּנִן דְּקַיסָרִין בְּשֵׁם רִבִּי לָא. לָכֵן צְרִיכָה בְּשֶׁיֵּשׁ עֲדִים יוֹדְעִין. הָא אִם אֵין עֵדִים יוֹדְעִין נַעֲשֵׂית כְּפִיקָּדוֹן. [כָּךְ אָנוּ אוֹמְרִים] פִּיקָּדוֹן לֹא יִיגָּבַה מְנִּיכְסֵי יְתוֹמִין קָטַנִּים. מַה בֵינוֹ לַמִּלְוֶה. מִלְוֶה נִיתְנָה לְהוֹצָאָה. וְזֶה לֹא נִיתַּן לְהוֹצָאָה. אָמַר רִבִּי בָּא בַּר מָמָל. אִילּוּ הָיָה לִי מִי שֶׁיִימָנֶה עִמִּי הִיתַּרְתִּי בְּשַׁר בְּכוֹר לְהִישָּׁקֵל בְּלִיטְרָא וְהִיתַּרְתִּי שֶׁיְּהוּ עוֹשִׂין מְלָאכָה בְּחוֹלוֹ שֶׁלְמוֹעֵד. כְּלוּם אָסְרוּ בְּשַׁר בְּכוֹר לְהִישָּׁקֵל בְּלִיטְרָא לֹא כְדֵי שֶׁיְּהוּ מוֹכְרִין אוֹתוֹ בְּזוֹל. וְהֵן מַעֲרִימִין עָלָיו וּמוֹכְרִין אוֹתוֹ בְּיוֹקֶר. כְּלוּם אָסְרוּ לַעֲשׂוֹת מְלָאכָה בְחוֹלוֹ שֶׁלְמוֹעֵד אֶלָּא כְדֵי שֶׁיְּהוּ אוֹכְלִין וְשׁוֹתִין וִיגִיעִין בַּתּוֹרָה. וְאִינּוּן אָכְלִין וְשָׁתִין וּפָחֲזִין. אָמַר רִבִּי יוֹחָנָן. אִם הִזְכִּירוּךָ לְבוּלֵי יִהְיֶה הַיַּרְדֵּן בַּעַל גְּבוּלְךָ. אָמַר רִבִּי יוֹחָנָן. קֻבְלִין [לָ]רָשׁוּת לְהִיפָּטֵר מִבּוּלֵי. אָמַר רִבִּי יוֹחָנָן. לוֹוִין בְּרִיבִּית לַחֲבוּרַת מִצְוָה וּלְקִידּוּשׁ הַחוֹדֶשׁ. רִבִּי יוֹחָנָן בְּצַפְרָא הֲוָה נְחַת לִכְנִישְׁתָּא וְהֲוָה מְלַקֵּט פֵּירוּרִין וַאֲכִל וַאֲמַר. יְהֵא חוֹלְקִי עִם אִילֵּין דַּאָכְלוּן הָכָא רוּמְשִׁית.

MISHNAH: A person may haul in his produce because of thieves and remove his flax from the steeping to avoid spoiling on condition that he not plan his work on the holiday. In all cases if they planned their work for the holiday it should spoil. HALAKHAH: And not following Rebbi Jehudah, since Rebbi Jehudah said, he sits and watches. Rebbi Jacob bar Aḥa in the name of the rabbis: merchandise in danger of spoilage may be moved on the holiday. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: it is permitted to buy from a caravan on the intermediate days of a holiday, if he knows that the caravan comes and depresses the prices. Rebbi Mana said, if he knows that not buying would depress his earnings he may buy; otherwise he may not buy. [Rebbi Yose bar Abun said, earnings and capital are capital. If he knows that not buying would depress his capital he may buy; if not he may not buy.]; source unknown. Rebbi Jonah and Rebbi Yose instructed in the matter of fine tissues 4, Note 45 . that one may buy them on the holiday to be used on he holiday. Rebbi Isaac ben Rebbi Eleazar commanded to Rebbi Hoshaia ben Rebbi Shammai who was coming from a ship: Sell if you know that if you are selling the ship will wait for you when you come to drink with us 4, Note 45 . ; otherwise do not sell. Rebbi Jonah from Bostra had books. He asked Rebbi Huna, may I sell them on the holiday? He told him, enjoy the holiday, drink spiced wine. Some of the proceeds must be spent on extra holiday expenses. . Rebbi Ḥananiah the colleague of the rabbis said, merchandize is foreclosed from the property of orphans. They wanted to say, if there are witnesses; therefore not if there are no witnesses. The Rabbis of Caesarea in the name of Rebbi La: It is necessary that witnesses know since if there are no witnesses who know it is treated as a deposit. [So we are saying,] a deposit is not forclosed from the property of minor orphans. What is the difference from a loan? A loan is given to be spent, but this was not given to be spent 2:1 (Note 78 ), Babli 47a. . Rebbi Abba bar Mamal said, If there were somebody who would vote with me, I would permit to sell firstling meat by the pound 5:1 . and I would permit to work on the intermediate days of the holiday. They only forbade to sell firstling meat by the pound so it should be sold cheaply. ; but they are tricky about it and selling it dearly. They only forbade to work on the intermediate days of the holiday so they should eat, and drink, and exert themselves in Torah; but they eat, and drink, and behave wantonly. 8:2 (Notes 32–35 ). It refers to the implication of the earlier parts of this Halakhah that one only is permitted to earn money on the intermediate days of a holiday in order to have more money to spend on festive meals. Rebbi Joḥanan said, if you were nominated for the city council, may the Jordan be the master of your border, one is permitted to leave the Land of Israel. . Rebbi Joḥanan said, one complains to the government to be freed from the city council. Rebbi Joḥanan said, one borrows against interest for a company of obligation and the sanctification of the month. Rebbi Joḥanan used to go to the assembly hall in the morning, collect the crumbs, and eat them, saying: May my part be with those who ate here in the evening.

אֵין לוֹקְחִין בָּתִּים עֲבָדִים וּבְהֵמָה וָאֲבָנִים אֶלָּא לְצוֹרֶךְ הַמּוֹעֵד אוֹ לְצוֹרֶךְ הַמּוֹכֵר שֶׁאֵין לוֹ מַה יֹּאכַל. אֵין מְפַנִּין מִבַּיִת לְבַיִת אֲבָל מְפַנֶּה הוּא לַחֲצֵרוֹ מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ. אֵין מְבִיאִין כֵּלִים מִבֵּית הָאוּמָּן אִם חוֹשֵׁשׁ לָהֶן מְפַנָּן לְחָצֵר אַחֶרֶת: נִיחָא כוּלְּהֹן. אֲבָנִים. כְּהָדָא. אִם הָיָה כּוֹתְלוֹ גוֹהֶה סוֹתְרוֹ וּבוֹנֶהוּ. וְיִסְתּוֹר וְלֹא יִבְנֶה. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי יוֹחָנָן. הִתִּירוּ סוֹפוֹ מִפְּנֵי תְחִילָּתוֹ. שֶׁאִם אוֹמֵר אַתְּ לוֹ שֶׁלֹּא יִבְנֶה אַף הוּא אֵינוֹ סוֹתְרוֹ. וְנִמְצָא בָּא לִידֵי סַכָּנָה. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שָׁאָל לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מָהוּ לִיקַּח בָּתִּים מִן הַגּוֹי. אָמַר לֵיהּ. אֵימַת רִבִּי שָׁאַל. בַּשַּׁבָּת. תַּנֵּי. בַּשַּׁבָּת מוּתָּר. כֵּיצַד הוּא עוֹשֶׂה. מַרְאֶה לוֹ כִיסִּין שֶׁלְדִּינָרִין וְהַגּוֹי חוֹתֵם וּמַעֲלֶה לָאַרְכָיִים. שֶׁכֵּן מָצָאנוּ שֶׁלֹּא נִכְבְּשָׁה אֶלָּא יְרִיחוֹ אֶלָּא בַּשַּׁבָּת. דִּכְתִיב כֹּה תַעֲשֶׂה שֵׁשֶׁת יָמִים. וּכְתִיב וּבַיּוֹם הַשְּׁבִיעִי תָּסוֹבּוּ אֶת הָעִיר שֶׁבַע פְּעָמִים. וּכְתִיב עַד רִדְתָּהּ. אֲפִילוּ בַּשַּׁבָּת. הֲרֵי שֶׁאֵין לוֹ מַה יֹאכַל קוֹצֵר וּמְעַמֵּר וְדָשׁ וּבִלְבַד שֶׁלֹּא יִדּוֹשׁ בְּפָרָה. בִּמְסַפֵּק לְיָחִיד. אֲבָל בִּמְסַפֵּק לָרַבִּים דָּשׁ וַאֲפִילּוּ בְּפָרָה. אֵין מְפַנִּין מִדִּירָה נָאָה לְדִירָה נָאָה וְלֹא מִדִּירָה (נָאָה) [כְעוּרָה] לְדִירָה כְאוּרָה וְלֹא מִדִּירָה כְאוּרָה לְדִירָה נָאָה. אֵין צוֹרֶךְ לוֹמַר מִדִּירָה נָאָה לְדִירָה כְאוּרָה. וּבְתוֹךְ שֶׁלּוֹ אֲפִילוּ מִדִּירָה נָאָה לְדִירָה כְאוּרָה. שִׂמְחָה לָאָדָם בְּשָׁעָה שֶׁהוּא דָר בְּתוֹךְ שֶׁלּוֹ. אֵין מְפַנִּין אֶת הַמֵּת וְאֶת הָעֲצָמוֹת מִקֶּבֶר מְכוּבָּד לִמְכוּבָּד וְלֹא מִבָּזוּי לְבָזוּי וְלֹא מִבָּזוּי לִמְכוּבָּד. אֵין צוֹרֶךְ לוֹמַר מִן הַמְכוּבָּד לַבָּזוּי. וּבְתוֹךְ שֶׁלּוֹ אֲפִילוּ מִן הַמְכוּבָּד לַבָּזוּי. עָרֵב הוּא לָאָדָם שֶׁהוּא נִינּוּחַ אֶצֶל אֲבוֹתָיו. אֵין מְבִיאִין כֵּלִים מִבֵּית הָאוּמָּן. הָדָא אָמְרָה. פְּרַגְמַטֵיָא אָבֵדָה שָׁרִי מְטַלְטְלָתָא בַּמּוֹעֲדָא.

MISHNAH: One only buys houses, slaves, animals, or stones, for the needs of the holiday or for the needs of the seller who otherwise would not have anything to eat. One does not evacuate from place to place, but he may evacuate into his own courtyard since this causes him joy. One does not bring vessels from the potter’s house; but if he is afraid for them he evacuates them into another courtyard. HALAKHAH: One understands all of them. Stones? As the following: “If his wall was sloping one tears it down and rebuilds.” Could he not tear down and not build? Rebbi Ḥanania in the name of Rebbi Joḥanan: They permitted the end because of the beginning. For if you tell him not to build he will not tear down and create a danger. Rebbi Joshua ben Levi asked Rebbi Simeon ben Laqish: may one buy houses from a Gentile? He said to him, about when does the Rabbi ask? On the Sabbath. It was stated: On the Sabbath it is permitted. How does one do it 80b . The rabbinic prohibition of instructing a Gentile to do acts forbidden to a Jew on the Sabbath is never intended to hinder Jews from acquiring real estate in the Holy Land. He shows him wallets full of denars and the Gentile signs and files it with the Archives, the registry of deeds. . Since so we find that Jericho was only conquered on the Sabbath, as it is written. 6:3 . , so you shall do during six days . And it is written. 6:4 . , and on the Seventh Day you shall circle the city seven times . And it is written. 20:20 . , until it is conquered , even on the Sabbath Chapter 1 (Note 396 ), Babli 19a ; Sifry Deut . 203.204; Tosephta Eruvin 3:7 , an interpretation attributed to Roman (post-Hasmonean) times. . “If he has nothing to eat he harvests, and forms sheaves, and threshes, on condition that he not thresh with cattle.” That if he supplies for a single person. But supplies for the public he even threshes with cattle. One does not evacuate from a beautiful dwelling to a beautiful dwelling, nor from a (beautiful) [ugly] dwelling to an ugly dwelling, nor from an ugly dwelling to a beautiful dwelling; not to mention from a beautiful dwelling to an ugly dwelling. But if it is his own property, even from a beautiful dwelling to an ugly dwelling; it is a joy for a person to dwell in his own. One evacuates the dead or bones neither from an honored grave to an honored one, nor from a contemptible one to a contemptible, nor from a contemptible to an honored one. But if it is his own property, even from an honored to a contemptible; it is sweet for a person to rest with his forefathers. “One does not bring vessels from the potter’s house.” This implies, merchandise in danger of spoilage may be moved on the holiday.

מְחַפִּין אֶת הַקְּצִיעוֹת בַּקַּשׁ. רִבִּי יְהוּדָה אוֹמֵר אַף מְעַבִּין. מוֹכְרֵי פֵירוֹת כְּסוּת וְכֵלִים מוֹכְרִין בְּצִנְעָה לְצוֹרֶךְ הַמּוֹעֵד. הַצַּיָידִין וְהַדָּשׁוֹשׁוֹת וְהַגָּרוֹסוֹת עוֹשִׂין בְּצִינְעָה לְצוֹרֶךְ הַמּוֹעֵד. רִבִּי יוֹסֵי אוֹמֵר הֵם הֶחְמִירוּ עַל עַצְמָן: כֵּינִי מַתְנִיתָא מְעַבִּין. רִבִּי יְהוּדָה אוֹמֵר. יְאַבֵּד דָּבָר מְמוּעָט וְאַל יְאַבֵּד דָּבָר מְרובֶּה. רִבִּי יוֹסֵה אוֹמֵר. אַל יְאַבֵּד דָּבָר כָּל עִיקָּר. כַּהֲנָא אָמַר. אִית מִּילִּין בְּמוֹעֵד דְּקַשְׁיָין מִן אֲהִילוּת וּמִן נְגָעִים. תַּמָּן אָמַר רַב יִרְמְיָה בְשֵׁם רַב. פּוֹרְסִין מַחֲצֶלֶת עַל גַּבֵּי שִׁיפוּף בַּשַּׁבָּת. וָכָא הוּא אָמַר הָכֵין. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יַעֲקֹב בַּר אָחָא. לְתוֹלֵשׁ מִן הַקַּרְקַע בֵּינֵיהֶן. רַבָּנִן אָמְרֵי. קוֹצֵר ומְעַבֶּה. רִבִּי יוּדָה אוֹמֵר. לֹא יִקְצוֹר אֶלָּא יְעַבֶּה. קִיבְּלוּ עֲלֵיהֶן חַרְמֵי טִיבֵּרִיָּה וּדְשׁוּשֵׁי עַכּוֹ וּגְרוֹסֵי צִיפּוֹרִין שֶׁלֹּא לַעֲשׂוֹת מְלָאכָה בְחוֹלוֹ שֶׁלְמוֹעֵד. נִיחָא גְּרוֹסֵי צִיפּוֹרִין דְּשׁוּשֵׁי עַכּוֹ. חַרְמֵי טִיבֵּרִיָּה וְאֵינָן מְמָעֲטִין בְּשִׂמְחַת הָרֶגֶל. צָד הוּא בְחָכָּה צָד הוּא בְמִכְמוֹרֶת. אֲפִילוּ כֵן אֵינָן מְמָעֲטִין בְּשִׂמְחַת הָרֶגֶל. רִבִּי אִימִּי מֵיקַל לוֹן שֶׁהֵן מְמָעֲטִין בְּשִׂמְחַת הָרֶגֶל.

MISHNAH: One covers cut figs with straw; Rebbi Jehudah says, also one thickens. The sellers of produce, clothing, and vessels, sell privately for holiday needs. Hunters, grain splitters and farina millers do their work privately on the holiday. Rebbi Yose said, they restricted themselves. HALAKHAH: So is the Mishnah: one thickens; Rebbi Jehudah said, small amounts may be lost so large amounts not be lost; Rebbi Yose says, nothing at all shall be lost. Cahana said, there are things in holidays more difficult than “tent coverings” and “skin diseases” and Nega`im in the Sixth Order of the Mishnah. . There, Rav Jeremiah said in the name of Rav, one spreads a mat over rows <of any bricks> on the Sabbath 4, Note 39 . If there is no problem of covering building material on the Sabbath, covering potential food on the holidays should be no problem at all and would not need a mention in the Mishnah, not to speak of R. Jehudah’s switch. The <added text> is from G and the text in Šabbat . . And here he says so? The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: To pluck from the ground is between them. The rabbis are saying, he plucks and thickens. Rebbi Jehudah says, he may not pluck but may thicken. 4:1, Notes 43–47 . The net-fishermen of Tiberias, and the grain splitters of Acco, and the farina millers of Sepphoris, accepted not to work on the intermediate days of a holiday. One understands the farina millers of Sepphoris, and the grain splitters of Acco. The net-fishers of Tiberias, do they not diminish the enjoyment of the holiday? He may fish with a hook; he may fish with a stationary net. Even so, do they not diminish the enjoyment of the holiday? Rebbi Immi cursed them because they diminish the enjoyment of the holiday.