## Jerusalem Talmud Beitzah Chapter 4

###### Jerusalem Talmud Beitzah 4:1:1
[Jerusalem Talmud Beitzah 4:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:1:1)

**משנה:** 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:

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**MISHNAH:** He who transports wine jugs from place to place may not transport them in a basket or box¹, but he may transport on his shoulder in front of him² 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 hand¹. One may start from a pile of straw³ but not from wood in storage⁴, 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..

footnotes:
¹ On the holiday one may not transport the way it is done on a working day.
² In the other sources of this Mishnah: on his shoulder or
¹ On the holiday one may not transport the way it is done on a working day.
³ Straw stored in an orderly way not particularly prepared for the holiday nevertheless always is considered prepared for the holiday, clean straw as animal feed, straw mixed with dirt and pebbles as fuel.
⁴ This storage is not the original muqṣeh


###### Jerusalem Talmud Beitzah 4:1:2
[Jerusalem Talmud Beitzah 4:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:1:2)

**הלכה:** 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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**HALAKHAH:** “He who transports wine jugs,” etc. Rebbi Ḥanin bar Levi said, the Mishnah is about these little flasks¹¹, “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 usual¹². Just as you are saying, he brings it with its hide, similarly he brings it with its jar¹³. Just as you are saying, he brings it limb by limb, similarly he brings it vial by vial¹⁴.

footnotes:
¹¹ A word of unknown etymology. Brüll reads Latin calfar
¹² Since the Mishnah prohibits transporting wine jars the way it is done on working days, it seems impossible to transport a large wine receptacle on the holiday. The Babli disagrees, 30a.
¹³ Since in Halakhah 3:3 it was stated that one may transport the hide because of the meat left on it, so one may add to the large wine receptacle a small serving pitcher, put both into a basket or chest, and transport them together.
¹⁴ Since it was stated in Mishnah 3:3 that one may transport an entire carcass limb by limb, so one is permitted to distribute the wine in the amphora into several small pitchers and transport these. The remark is not trivial since it states that it is better to increase the exertion on the holiday (by repeating the trip many times) than to transport one time in the way it is done on weekdays.


###### Jerusalem Talmud Beitzah 4:1:3
[Jerusalem Talmud Beitzah 4:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:1:3)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
Rebbi Yudan asked, may one move straw from a private domain to the public domain¹⁵? 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 included¹⁶. 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 fuel¹⁷.

footnotes:
¹⁵ Since on the Sabbath transporting from a private to a public domain is a biblical Sabbath violation, on a holiday only transporting between domains for the purposes of preparing or serving food is permitted. (The Babli disagrees and holds that transporting for any legitimate purpose is permitted.)
¹⁶ Chapter 1, Note 262. Babli 21a/b.
¹⁷ Since we follow the opinion that animal feed is equal to human food on the holiday, the first answer cannot be correct. If straw is transported as fuel for cooking food or feed, is the transporting preparation of food or only preliminary to the preparation of food? If it is transported to sustain an existing fire for warmth, is the fire eventually usable for cooking?


###### Jerusalem Talmud Beitzah 4:1:4
[Jerusalem Talmud Beitzah 4:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:1:4)

רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. מוּקְצֶה שֶׁיָּבַשׁ אָסוּר לִיגַּע בּוֹ.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: It is forbidden to touch dried *Muqṣeh*¹⁸ 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..

footnotes:
¹⁸ This Muqseh


###### Jerusalem Talmud Beitzah 4:1:5
[Jerusalem Talmud Beitzah 4:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:1:5)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
¹⁹1:7, 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*²⁰45a, 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 dates²¹.? 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.

footnotes:
¹⁹ The text also is in Ma`serot
²⁰ All other produce in drying becomes edible and permitted. Babli Šabbat
²¹ The original story involved figs which as stated become inedible in the process of drying and whose status therefore has to be checked. But unripe (or never ripe) dates which are spread out on the roof to mature and become sweet never pass through a phase during which they are inedible. They would be a prime example for food left to dry which is never muqṣeh


###### Jerusalem Talmud Beitzah 4:1:6
[Jerusalem Talmud Beitzah 4:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:1:6)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
“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 so²²1:8. 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.”

footnotes:
²² Mishnah Ma`serot


###### Jerusalem Talmud Beitzah 4:2:1
[Jerusalem Talmud Beitzah 4:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:2:1)

**משנה:** 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:

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**MISHNAH:** One does not take wood from a hut⁵ 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 it⁶. One brings wood from the field from what was collected⁷, but from a corral even what is strewn about. What is a corral⁸? Any close to the village, the words of Rebbi Jehudah. Rebbi Yose says, any into which one enters with a key⁹, even inside the Sabbath domain¹⁰.

footnotes:
⁵ Any hut, not necessarily the sukkah
⁶ Logs not permanently attached to the hut are not part of it and may be removed if needed.
⁷ Logs arranged in orderly heaps are arranged by humans for use by humans and therefore prepared for use on a holiday. Logs strewn around in disorderly fashion on meadows or in forests are not arranged by humans and therefore may not be collected on the holiday.
⁸ From which wood may be taken even if strewn around.
⁹ Everything in such a space is there for some use and may be used on the holiday without restriction.
¹⁰ Even if the corral is close to 2’000 cubits from the village and few people would venture so far on a holiday.


###### Jerusalem Talmud Beitzah 4:2:2
[Jerusalem Talmud Beitzah 4:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:2:2)

**הלכה:** 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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**HALAKHAH:** “One does not take wood from a hut⁵ 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 it⁶.” Samuel said, if he did not intend to fortify it²³. But if he intended to fortify it it is forbidden, unless he stipulated about it²⁴. Therefore if he stipulated it is permitted. Rav Naḥman bar Jacob asked, may a person stipulate to tear down tents²⁵? One said before Samuel, if it was pasted on it²⁶, and Rav Naḥman bar Jacob was wondering about it.

footnotes:
⁵ Any hut, not necessarily the sukkah
⁶ Logs not permanently attached to the hut are not part of it and may be removed if needed.
²³ The additional logs were not part of the plan in making the hut. But if e. g. the logs were needed to protect the hut from strong winds they become part of the building although they are not fastened to the walls. Babli 30b.
²⁴ Even if the logs are needed to protect the walls, as long as they are not fastened to them they may be removed if they were put in place with the explicit stipulation that they may be removed on the holiday since then they do not become part of the building.
²⁵ Since tearing down a building is a biblical Sabbath violation and therefore also a biblical holiday desecration; no stipulation should be possible.
²⁶ Usually טפול is used for make-up or medicinal applications. Here it must mean that the logs may be removed even if they are lightly glued together or to the wall, if they may be removed without effort. In that case Rav Naḥman has a valid point; the additional statement has to be rejected.


###### Jerusalem Talmud Beitzah 4:2:3
[Jerusalem Talmud Beitzah 4:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:2:3)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
It was stated²⁷: “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 collected⁷, 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.

footnotes:
²⁷ Tosephta 3:10, Babli 31a. There the name is R. Simeon ben Eleazar.
⁷ Logs arranged in orderly heaps are arranged by humans for use by humans and therefore prepared for use on a holiday. Logs strewn around in disorderly fashion on meadows or in forests are not arranged by humans and therefore may not be collected on the holiday.


###### Jerusalem Talmud Beitzah 4:2:4
[Jerusalem Talmud Beitzah 4:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:2:4)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
²⁸ Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected⁷, 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]²⁹ what was strewn about in a corral³⁰ Jeremiah.. ³¹ Chapter 1, Notes 193–194, Chapter 2 Note 93. The opinion of Rebbi Jehudah seems inverted, as we have stated there³²2:6., “[Rebbi Jehudah says]²⁹, 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 house³³.

footnotes:
²⁸ From here on there exists a Genizah text edited by L. Ginzberg (G, pp. 304–305).
⁷ Logs arranged in orderly heaps are arranged by humans for use by humans and therefore prepared for use on a holiday. Logs strewn around in disorderly fashion on meadows or in forests are not arranged by humans and therefore may not be collected on the holiday.
²⁹ Corrector’s addition, confirmed by G.
³⁰ One follows the Mishnah. The Babli 31a disagrees in the name of Rebbi
³¹ This parallels Eruvin
³² Mishnah Eruvin
²⁹ Corrector’s addition, confirmed by G.
³³ The cistern or cave is treated as a house and the corral as the house’s yard where carrying is permitted.


###### Jerusalem Talmud Beitzah 4:3:1
[Jerusalem Talmud Beitzah 4:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:1)

**משנה:** 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:

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**MISHNAH:** One does not split logs³⁴. nor a log which broke on the holiday³⁵ 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 takes³⁶.

footnotes:
³⁴ Building materials which are not intended to be used as fire wood and therefore are muqṣeh
³⁵ Since the log was whole and therefore muqṣeh
³⁶ He holds that on a holiday one needs food, one may open the storage facility in any way one sees fit.


###### Jerusalem Talmud Beitzah 4:3:2
[Jerusalem Talmud Beitzah 4:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:2)

**הלכה:** 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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**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 forbidden³⁷.

footnotes:
³⁷ Building material which broke before the holiday and cannot be used any more automatically is classified as fuel. Since preparing food on the holiday is permitted, fuel is needed and the broken log is usable on the holiday. But if the broken log still may be used in any way as an implement, it is worth more as an implement than as fuel and may be used as the latter only if it was designated as such before the start of the holiday.


###### Jerusalem Talmud Beitzah 4:3:3
[Jerusalem Talmud Beitzah 4:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:3)

תַּנֵּי. סוֹכוֹת תְּאֵינִים וּבָהֶן תְּאֵנִים. מַכְבֶּדוֹת וּבָהֶן תְּמָרִים שֶׁהִכְנִיסָן לְאוֹכְלִין. אוֹכֵל מֵהֶן בְּיוֹם טוֹב. הִכְנִיסָן לְעֵצִים. אֵין אוֹכֵל מֵהֶן בְּיוֹם טוֹב.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
It was stated³⁸: “Branches of a fig tree and on them figs, broomsticks {from a date palm}³⁹ and on them dates, which he collected for food, he eats from them on the holiday. If he collected them as wood⁴⁰, he may not eat from them on the holiday.”

footnotes:
³⁸ Tosephta 4:2.
³⁹ Added from G, not in the Tosephta. Palm branches with open leaves are called “broomsticks” since that is what they always are used for.
⁴⁰ Then in his mind the fruits are not food at the start of the holiday and this status cannot change on the holiday.


###### Jerusalem Talmud Beitzah 4:3:4
[Jerusalem Talmud Beitzah 4:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:4)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
Rav said, one heats with implements, one does not heat with broken pieces of implements⁴¹ (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 implements⁴². But if they can be called implements even if they broke on the holiday they are permitted⁴³..

footnotes:
⁴¹ Since implements are never muqṣeh
⁴² Same argument as in Note 37.
⁴³ As long as the broken piece is still usable in some way, it is an implement and cannot be muqṣeh


###### Jerusalem Talmud Beitzah 4:3:5
[Jerusalem Talmud Beitzah 4:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:5)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
Rebbi Ḥiyya stated: One may heat with edibles, but not with their shells or pits⁴⁴ 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 stove⁴⁵. The Elder Rebbi Ḥiyya said to him, throw in this way⁴⁶. He asked him, what is the difference between this way and that way? He said to him, pasha’s son, behind them, behind them⁴⁷. Rebbi Ḥanina said, he was throwing food⁴⁸. The Babylonian Rebbi Immi⁴⁹ said, he was sick⁵⁰. He said to him, in this way it would be forbidden on the holiday⁵¹..

footnotes:
⁴⁴ Since food is not muqṣeh
⁴⁵ The pits and shells of the fruits he ate.
⁴⁶ He required that all waste be thrown into the oven.
⁴⁷ Since food waste is unpleasant it has to be disposed of so it is not seen.
⁴⁸ He only sucked the sap of the fruit and disposed of the dry pulp.
⁴⁹ He is R. Immi mentioned elsewhere without the predicate “Babylonian”.
⁵⁰ And therefore could use the fruit only partially what for a healthy person would have been prohibited waste.
⁵¹ Even if some pulp was left on the fruit, since it could be used neither by the eater nor by any other person its status on the holiday would not be different from shells and pits. The story is an illustration of R. Ḥiyya’s baraita


###### Jerusalem Talmud Beitzah 4:3:6
[Jerusalem Talmud Beitzah 4:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:6)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
“Neither with a hatchet.” In the House of Rebbi Yannai they are saying, one splits with a hatchet⁵². 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.

footnotes:
⁵² Here practice is decided against the Mishnah. In the Babli 31b using a hatchet is only permitted if it is done in an unprofessional way.


###### Jerusalem Talmud Beitzah 4:3:7
[Jerusalem Talmud Beitzah 4:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:7)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
“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,]²⁹ he who said one splits, with a hand-held sickle; he who says one does not split, with a scythe⁵³.

footnotes:
²⁹ Corrector’s addition, confirmed by G.
⁵³ Any tool which also is used by the non-professional may be used, but not a tool only used by professionals.


###### Jerusalem Talmud Beitzah 4:3:8
[Jerusalem Talmud Beitzah 4:3:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:8)

אִית תַּנָּיֵי תַנֵּי. מְפַסְפְּסִין בִּקְלָקִים. אִית תַּנָּיֵי תַנֵּי. אֵין מְפַסְפְּסִין. אָמַר רַב חִסְדָּא. מָאן דְּאָמַר. מְפַסְפְּסִין. בְּבָרִיא. מָאן דְּאָמַר. אִין מְפַסְפְּסִין. בְּתָשׁ.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
⁵⁴(*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}.

footnotes:
⁵⁴ This paragraph, the only one in the present series, does not refer to the rules of holidays but to those of a nazir


###### Jerusalem Talmud Beitzah 4:3:9
[Jerusalem Talmud Beitzah 4:3:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:9)

אִית תַּנָּיֵי תַנֵּי. מוֹלְלִין עֲצֵי בְשָׂמִים. אִית תַּנָּיֵי תַנֵּי. אֵין מוֹלְלִין.‏ מָאן דְּאָמַר. מוֹלְלִין. בְּלַחִים. מָאן דְּאָמַר. אֵין מוֹלְלִין. בִּיבֵישִׁין.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
There are Tannaim who state that one rubs aromatic wood⁵⁵; 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.

footnotes:
⁵⁵ Aromatic wood is not food; therefore it may not be processed on a holiday. But if it is possible to produce perfume simply by rubbing aromatic wood in one’s hand without applying pressure, it is permitted. Babli 33b.


###### Jerusalem Talmud Beitzah 4:3:10
[Jerusalem Talmud Beitzah 4:3:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:10)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
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 it⁵⁶134a 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..

footnotes:
⁵⁶ A similar statement is in the Babli Šabbat


###### Jerusalem Talmud Beitzah 4:3:11
[Jerusalem Talmud Beitzah 4:3:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:11)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
There are Tannaim who state that one rubs silver with chalk⁵⁷; 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.

footnotes:
⁵⁷ This is the modern interpretation starting with Musaphia (Greek κρητυκόν). The Geonic interpretation is “potash”.


###### Jerusalem Talmud Beitzah 4:3:12
[Jerusalem Talmud Beitzah 4:3:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:3:12)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
“Rebbi Meïr says, also one freshly makes accessible and takes³⁶.” Rebbi Abba, Rav Jehudah in the name of Samuel: But only at the place of access⁵⁸. And so it was stated⁵⁹ 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 cut⁶⁰. For implements on the Sabbath it is permitted⁶¹; it is not necessary to mention on a holiday.”

footnotes:
³⁶ He holds that on a holiday one needs food, one may open the storage facility in any way one sees fit.
⁵⁸ Still one is obligated to minimize the amount of work expended for providing the food.
⁵⁹ Tosephta 3:12; Yerushalmi 5:2, Šabbat
⁶⁰ If produce is stored in the ground and the door tied by a rope, the knot (“cachet”) is not permanent since produce is stored to be used eventually. If on a holiday one needs food, one may open the storage facility in any way one sees fit. In a similar case on the Sabbath one may push the rope to open a cleft through which one can take out some produce but rabbinically one may not otherwise remove the knot even though it is not permanent and removing it from an installation in the ground is not building or tearing down by biblical standards.
⁶¹ Since the notions of building and tearing down buildings does not apply to implements by biblical standards, there is no place for rabbinic restrictions.


###### Jerusalem Talmud Beitzah 4:4:1
[Jerusalem Talmud Beitzah 4:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:4:1)

**משנה:** אֵין פּוֹתְחִין אֶת הַנֵּר מִפְּנֵי שֶׁהוּא עוֹשֶׂה כֶלִי וְאֵין עוֹשִׂין פֶּיחָמִין וְאֵין חוֹתְכִין אֶת הַפְּתִילָה לִשְׁנָיִם. רִבִּי יְהוּדָה אוֹמֵר חוֹתְכָהּ בָּאוּר לִשְׁתֵּי נֵירוֹת:

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**MISHNAH:** One does not open the candle⁶²7:4). 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 charcoal⁶³, and one does not cut a wick into two. Rebbi Jehudah says, one may cut it in the fire for two candles⁶⁴.

footnotes:
⁶² This candle is a clay vessel to be put on the top of a candelabrum. It consists of a container for oil and a neck through which the wick is drawn to burn at a safe distance from the oil. If it is new and the opening for the wick is not excavated it cannot be made to work on the holiday since this would be “hitting with hammer”, the formal end of a production process, and therefore a biblical violation both on the holiday and the Sabbath (Mishnah Šabbat
⁶³ Not even for use on the same day (Tosephta 3:14) since preparation of fuel is not included in the permission to use fuel.
⁶⁴ As explained in the Halakhah one may take a long wick, put each end into such a candle and light then in the middle. Then this one action creates two separate burning candles.


###### Jerusalem Talmud Beitzah 4:4:2
[Jerusalem Talmud Beitzah 4:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:4:2)

**הלכה:** תַּנִּי. לָפַּסִּים סְתוּמוֹת. עֲשָׂאָן מֵעֶרֶב יוֹם טוֹב. לֹא יִפְתַּחֵם בְּיוֹם טוֹב. מִפְּנֵי שֶׁהוּא כְּמַכְשִׁיר כֶּלִי בְּיוֹם טוֹב.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**HALAKHAH:** It was stated: Closed pans⁶⁶, 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 holiday⁶⁷, 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.).

footnotes:
⁶⁶ Greek λοπάς “pan, plate”.
⁶⁷ The pan is a flat vessel made of clay. It is made together with its cover. It is not fired in a kiln but it is expected to become a permanent vessel by being used over the fire in the kitchen. Before it is used it is completely closed, the cover being connected to the pan by a very thin strip of clay which can be easily cut with a kitchen knife. For this Tanna, cutting the strip is a prime example of “hitting with hammer” and forbidden both on the holiday and on the Sabbath. In the slightly differently worded Tosephta 3:13 (and Tosephta Šabbat


###### Jerusalem Talmud Beitzah 4:4:3
[Jerusalem Talmud Beitzah 4:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:4:3)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
There, we have stated⁶⁸2:5, 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 pans⁶⁹, that they are pure in a tent with a corpse⁷⁰2:7). 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 gonorrhea⁷¹ 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 finished⁷².” It turns out that the minority opinion here corresponds to the majority opinion there and the minority opinion there corresponds to the majority opinion here⁷³.

footnotes:
⁶⁸ Mishnah Idiut
⁶⁹ Pans made of unfired clay with cover attached.
⁷⁰ A clay vessel cannot become impure from the outside. A clay vessel which does not have a cavity is immune to impurity (Mishnah Kelim
⁷¹ Any implement moved by a sufferer from gonorrhea is severely impure, Lev.
⁷² He holds that as long as the cover is not separated from the pan the manufacturing process is not finished and therefore the composite is not an implement to which the rules of impurity may apply.
⁷³ R. Eleazar ben R. Sadoq must agree that separating cover from pot is “hitting with hammer”. Rabban Simeon ben Gamliel must agree that the unopened clay vessel is an implement and subject to impurity by being moved.


###### Jerusalem Talmud Beitzah 4:4:4
[Jerusalem Talmud Beitzah 4:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:4:4)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
Rebbi Abba in the name of Rav Jehudah: A splinter one leans on the wall lest it scratches⁷⁴.. 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 permitted⁷⁵. Rebbi Ḥanania said, if there is no empty space⁷⁶ there. But if there is empty space there one throws it into the empty space and this is enough⁷⁷. Rebbi Nasa said, is this correct? Are we saying so, salve⁷⁸ one is permitted to rub on to use kohl on the holiday⁷⁹? Rebbi Mana said, one is to guard, the other for healing⁸⁰.

footnotes:
⁷⁴ If a splinter of wood constitutes a danger it can be moved even though it is muqṣeh
⁷⁵ If the splinter is burning and represents a nuisance or a danger it may be extinguished even though in general extinguishing a fire is forbidden on the holiday (unless needed in a cooking process). Babli 22a.
⁷⁶ Greek ʼάηρ.
⁷⁷ If the fire can safely be left to burn out by itself, extinguishing it is forbidden.
⁷⁸ Greek κολλύριον.
⁷⁹ Since this is forbidden on the Sabbath and is not connected with food it must be forbidden on the holiday.
⁸⁰ The argument should not even have started. Since making a fire is required in the preparation of food, measures to guard against the dangers of fire must be permitted. But medical procedures other than those necessary to save lives are prohibited on Sabbath and holidays. Babli 22a.


###### Jerusalem Talmud Beitzah 4:4:5
[Jerusalem Talmud Beitzah 4:4:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:4:5)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
⁸¹“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 fire⁸². The following three were said as leniencies: One softens it⁸³, 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 candles⁶⁴. Rebbi Jacob bar Aḥa, Ḥinena bar Idi in the name of Rav: One cleans the wick⁸⁴ on a holiday.

footnotes:
⁸¹ Tosephta 3:21, Babli 32b.
⁸² To make it easier to be lit.
⁸³ By working it with his fingers.
⁶⁴ As explained in the Halakhah one may take a long wick, put each end into such a candle and light then in the middle. Then this one action creates two separate burning candles.
⁸⁴ Cutting off the burned-out part.


###### Jerusalem Talmud Beitzah 4:5:1
[Jerusalem Talmud Beitzah 4:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:5:1)

**משנה:** 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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**MISHNAH:** One does not break earthenware nor cut paper to grill on them salted fish⁸⁵. One does not clean out stove or cooking range but one smooths⁸⁶. One does not arrange two amphoras to cook a pot on them⁸⁷. One does not support a pot by a splinter, nor the door⁸⁸. One does not drive an animal with a stick on the holiday⁸⁹.

footnotes:
⁸⁵ One does not break a potsherd in two to use part of it on a grill to protect the fish from being burned by the irons of the grill. According to Maimonides, for the same purpose one uses a special kind of paper impregnated with oil which will not burn as long as it is still moist.
⁸⁶ One may not clean out all ashes from a stove but one may smooth the surface of the ashes to have a level place to put in new wood or charcoal.
⁸⁷ If one does not have a stove, one may not on the holiday create one by placing two amphoras side by side with space between them for fire wood and then put the pot between them to be cooked by the fire started between the amphoras.
⁸⁸ This statement is valid only for those who hold that pieces of wood are prepared only to be fuel but nothing else.
⁸⁹ Since this is herders’ practice on working days.


###### Jerusalem Talmud Beitzah 4:5:2
[Jerusalem Talmud Beitzah 4:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:5:2)

**הלכה:** הָדָא אָמְרָה. הָהֵן סִיקִירָה אֲסִיר מֵיעֲבֲד בְּיוֹמָא טָבָא. דְּהוּא מַקְטַע בְּגוּמֵיהּ.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**HALAKHAH:** The sausage maker cannot do it on the holiday since he is cutting bast⁹⁰7, Note 292..

footnotes:
⁹⁰ Šabbat


###### Jerusalem Talmud Beitzah 4:5:3
[Jerusalem Talmud Beitzah 4:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:5:3)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
⁹¹ 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 it⁹². He said to her, go and smoothen it. She had known this⁹³ but she wanted to hear it from her father⁹⁴

footnotes:
⁹¹ Babli 32b, reported about his wife (who did not have the scholarly reputation of her daughter.)
⁹² Since it is forbidden in the Mishnah.
⁹³ If she knew the Mishnah, she must have known that smoothing the ashes is permitted.
⁹⁴ Whether he had any modifications of the Mishnah.


###### Jerusalem Talmud Beitzah 4:5:4
[Jerusalem Talmud Beitzah 4:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:5:4)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
Rav said, one transfers from oven to stove but not from stove to oven⁹⁵. Rav Abba bar Ḥana⁹⁶ 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 weekday⁹⁷.

footnotes:
⁹⁵ The oven is a clay vessel in the form of a truncated cone. In the draft generated from the fire, the temperature is higher than that on top of an open stove. One may transfer completely cooked meals on a lesser fire to keep them hot. No reason is given why the inverse transfer is not permitted.
⁹⁶ Rav’s second cousin. The entire discussion is about their family’s common usage.
⁹⁷ It is generally accepted that the permission (or obligation) to cook on the holiday refers only to holiday food. It is forbidden to intentionally cook on the holiday for a following weekday.


###### Jerusalem Talmud Beitzah 4:5:5
[Jerusalem Talmud Beitzah 4:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:5:5)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
“One does not arrange two amphoras to cook a pot on them.” Because of building⁹⁸. It was stated⁹⁹: “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 everything¹⁰⁰.

footnotes:
⁹⁸ Not building a permanent structure but fabricating an implement, violating “hitting with hammer”.
⁹⁹ Tosephta 3:17, Babli 25b.
¹⁰⁰ The anonymous author forbids to the blind and the shepherd to go in public the same way they do on weekdays. R. Simeon objects since the blind man and the shepherd can freely move their implements in the house; there is no reason to forbid the same in public.


###### Jerusalem Talmud Beitzah 4:6:1
[Jerusalem Talmud Beitzah 4:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:6:1)

**משנה:** רִבִּי אֱלִיעֶזֶר אוֹמֵר נוֹטֵל אָדָם קִיסָם לַחֲצוֹץ בּוֹ שִׁנָּיו וּמְגַבֵּב מִן הֶחָצֵר וּמַדְלִיק שֶׁכָּל מַה שֶּׁבֶּחָצֵר מוּכָן. וַחֲכָמִים אוֹמְרִים מְגַבֵּב מִשֶּׁלְּפָנָיו וּמַדְלִיק:

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**MISHNAH:** Rebbi Eliezer says, a person takes a chip to use as a toothpick¹⁰¹ and collects from the courtyard and ignites¹⁰² since anything in the courtyard is prepared, but the Sages are saying one collects from what is in front of him¹⁰³ but they do not authorize sweeping large areas to collect them. Babli 33b. and ignites.

footnotes:
¹⁰¹ Even though the chip either was intended as fuel or was regarded as waste. One may not take a chip from any wood connected to the ground.
¹⁰² Uses as firewood to start a fire. R. Eliezer permits to sweep the entire courtyard to collect the little pieces of wood which are useful to start fires.
¹⁰³ They agree that slivers of wood in house or courtyard are never muqṣeh


###### Jerusalem Talmud Beitzah 4:6:2
[Jerusalem Talmud Beitzah 4:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:6:2)

**הלכה:** מַה בֵינֵיהֶן. לַעֲשׂוֹת צִיבּוּר בֵּינֵיהֶן. עַל דַּעְתֵּיהּ דְּרִבִּי אֱלִיעֶזֶר. עוֹשִׂין צִיבּוּר. עַל דַּעְתֵּהוֹן דְּרַבָּנִן. אֵין עוֹשִׂין צִיבּוּר.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**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.


###### Jerusalem Talmud Beitzah 4:7:1
[Jerusalem Talmud Beitzah 4:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:7:1)

**משנה:** 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:

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**MISHNAH:** One makes fire neither with stones¹⁰⁶, nor with wood¹⁰⁷, nor with water¹⁰⁸, and one does not heat tiles to fry on them. In addition, Rebbi Eliezer says, a person stands by the *Muqṣeh*¹⁰⁹ on a Sabbath eve in a sabbatical year¹¹⁰ and says, from here I shall eat tomorrow, but the Sages say, only if he delineates and says, from here to here.

footnotes:
¹⁰⁶ One may not generate sparks by hitting flintstones one on the other or on a metal surface. It could have said that one does not start a new fire in any way since this is not included in the permission to prepare food.
¹⁰⁷ By turning a wooden stick rapidly in a hole in a wooden log.
¹⁰⁸ By filling a round glass vessel with water and using it as a magnifying glass concentrating the sun’s rays to start a fire.
¹⁰⁹ The place on the roof where fig cakes are spread out to ferment and dry. This presumes that there are parts which already are edible again.
¹¹⁰ When there are no tithes. The same holds on every Sabbath in a common year if one tithes the drying figs even before they become subject to obligatory tithe. Since food for the Sabbath has to be prepared in advance it cannot be consumed on the Sabbath as a snack for which the rules of tithe do not apply.


###### Jerusalem Talmud Beitzah 4:7:2
[Jerusalem Talmud Beitzah 4:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:7:2)

**הלכה:** 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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
**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.]¹¹¹ 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 out¹¹².

footnotes:
¹¹¹ Addition by the corrector, not absolutely necessary.
¹¹² The tiles are roof tiles. If they are new and not hardened in a kiln they will be hardened by the procedure which is a prohibited side effect. Since the effect is automatic, the procedure is forbidden even for R. Simeon who forbids procedures only if the Sabbath or holiday infraction is intended. Babli 33b/34a.


###### Jerusalem Talmud Beitzah 4:7:3
[Jerusalem Talmud Beitzah 4:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Beitzah/r/4:7:3)

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.

**Le Talmud de Jérusalem, Moïse Schwab, 1871. converted via DeepL:**
¹¹³“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 there¹¹⁴, “the House of Shammai say, one may not take unless one had moved when it was still daylight,” and is Rebbi Eliezer not a Shammaite¹¹⁵? 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 there¹¹⁴ “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.

footnotes:
¹¹³ This paragraph is a reformulation of a passage in Halakhah 1:3, Notes 128–138.
¹¹⁴ Mishnah 1:3.
¹¹⁵ This is a very common argument but one may question whether a student of the Hillelite Rabban Joḥanan ben Zakkai can be called a Shammaite even if he was sympathetic to Shammaite rules.
¹¹⁴ Mishnah 1:3.