MISHNAH: One waters irrigated plots on the holiday¹ and in the Sabbatical year both from a well which flows newly² and from a well which does not flow newly, but neither from rain water nor from pumped water³, nor does one make beds for vines⁴.

footnotes: ¹ In this Tractate, “holiday” always means “intermediate days of Passover or Tabernacles.” While there is no verse forbidding work on these days, by rabbinic custom only agricultural work necessary to avoid losses and not involving excessive effort is permitted. ² Even though there is some work involved in guiding the waters of a new source to the plots. ³ Greek κήλων “pump-handle”. Pumping water for intensive agriculture would be excessive work on a holiday. ⁴ Walled circular depressions around vines for purposes of irrigation. They may be serviced but not made anew.

HALAKHAH: “One waters irrigated plots,” etc. One understands a well which does not flow newly. A well which flows newly? Is that not requiring effort⁸? But it follows Rebbi Meïr, as Rebbi Meïr says, one uses it to irrigate even a field depending on rain water⁹ really is idolatrous since Ba`al, like the Greek Zeus, is rain (considered the god of rain).. Rebbi Yose said, it is the opinion of everybody if it was one and became two or its waters were few and it was blessed¹⁰. We have stated thus¹¹: “From a well which flowed newly one irrigates even a field depending on rain water, the words of Rebbi Meïr; but the Sages are saying one uses it to irrigate only an irrigated plot which dried up¹⁰.” In the opinion of Rebbi Meïr one irrigates from it something not in danger of loss and something requiring effort. In the opinion of the rabbis one irrigates from it only something in danger of loss and only if not requiring effort. What do the rabbis say if there is danger of loss but it requires effort¹²? Let us hear from the following: Anything which is continuously losing value is an irrigated plot¹³. When it stopped weakening it is a field depending on rain water; the disagreement between Rebbi Meïr and the Sages¹⁴. How long does it have to be irrigated to become an irrigated field? Only if was irrigated two, three days before the holiday? Let us hear from the following: The Qabray¹⁵ dried up three days before the holiday, and it came back on the holiday. The case came before Rav Ḥuna who said, those weakened shall be irrigated, those not weakened may not be irrigated¹⁶. Rebbi Jonah and Rebbi Yose instructed about that cool shadowy place which was sown with barley that it should be cut on the holiday to avoid their cracking and being lost¹⁷.

footnotes: ⁸ Since the water has to be directed to the desired spot, a bed has to be dug for the stream. This may involve more work than compatible with the idea of a holiday. (Differently in the Babli, 2a.) ⁹ The general rule is that agricultural work is forbidden unless needed to avoid loss. A new well is a precious source; to waste its water would be great loss. Since the water is not yet channelled, it may be directed to any place desired.A field not irrigated depends on rain water. The expression bet habba`al ¹⁰ In this case also no new bed has to be constructed. ¹¹ Tosephta 1:1, Babli 2a. ¹⁰ In this case also no new bed has to be constructed. ¹² This case is not covered by the Tosephta. ¹³ Even a field used in extensive agriculture becomes one of intensive culture if it needs additional water to save the crop. ¹⁴ R. Meïr but not the Sages would allow additional irrigation. ¹⁵ An otherwise unidentified Iraqi brook. ¹⁶ A direct application of the rule spelled out before, following the Sages. In addition, it shows that anything happened more than 3 days before the holiday is disregarded, answering the question. ¹⁷ They extend the rule which turns extensive into intensive agriculture to all cases, not only the supply of water.

One understands pumped water. Rain water? Rebbi Joḥanan said, they decided about rain water because it is like pumped water¹⁸. Rebbi Bisna in the name of Rebbi La: They stated this only on a holiday; therefore in the Sabbatical it is permitted. ¹⁹2:10 (Notes 107–109). What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. ²⁰ Then these last seven days should be compared to the seven days of a holiday and be forbidden²¹.

footnotes: ¹⁸ Babli 4a. ¹⁹ There is a close parallel to this text in Ševi`it ²⁰ From here on to almost the end of the Tractate there are Genizah fragments edited by L. Ginzberg (G). ²¹ The last seven days of the Sabbatical then should be treated like intermediate days of a holiday in these matters. Since this is nowhere stated, the second argument is rejected.

Rebbi Jeremiah asked, what is the status of uninterrupted rest-water²²? Let us hear from the following²³1:13.: “What is rest-water? All the time that it rains and the mountains are muddy²⁴.; after the rain stopped and the mountains still are muddy it is rest-water. When they are no longer muddy it is like cistern water.” How far? Ḥiyya bar Abun²⁵ in the name of Rebbi Joḥanan: Until the soft soil²⁶ produces flowers. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum ben Rebbi Ḥiyya: Until they become like goose feet²⁷. Rebbi Jeremiah asked: If the soft soil produced flowers before it stopped? Is it considered like a source²⁸ retroactively or only for the future? In which respect? If he immersed in it needles and hooks²⁹.. If you are saying that retroactively it is considered like a source they are pure, only for the the future they are impure. Rebbi Eleazar ben Rebbi Yose asked, how do you treat these waterfalls³⁰, explanation of Arukh, completely justified by the reading of G.? Like pumped water or not like pumped water? May one irrigate from a pond which was filled from a well, but water supply from the well stopped? Let us hear from the following: “but one irrigates neither from rain water nor from pumped water³.” Where do we hold? If in a time when it rains, is it not as if irrigating the ocean³¹? But we must hold in the time when the rain stopped. If it is in the time when the rain stopped, is this not like a pond which was filled from a well, but water supply from the well stopped? Since you are saying that one does not irrigate from it this implies that one does not irrigate from a pond which was filled from a well, but water supply from the well stopped³¹. May one irrigate from a pond which was filled with pumped water but one channelled well water into it³².? Let us hear from the following: One irrigates from an irrigated field which drips into another irrigated field. Rebbi Jeremiah said, as long as it drips. Is one able to irrigate because of the dripping, is it not rather because it is full? This implies that one irrigates from a pond which was filled with pumped water but one channelled well water into it. Samuel stated thus: One does not irrigate on a holiday from pools³². and ponds which were filled before the holiday. But one irrigates without hesitation if a water channel passes through them.

footnotes: ²² Water which is caused by rain but at the time of use it does not rain. ²³ Tosephta Miqwaot ²⁴ This is rain water, of restricted use for miqwaot ²⁵ Usually he is called R. Ḥiyya; the reason for the omission of his title and the addition of his patronymic are a riddle. ²⁶ Translation following G, reading the word as Arabic ברתׄ. ²⁷ That single drops are spread out like the impressions of goose feet. ²⁸ Which purifies everything immersed in it. ²⁹ Crotchet needles. These are small and can be immersed in water too shallow to be used to immerse larger items but still part of a connected body of water measuring 40 seah ³⁰ Latin cataracta ³ Greek κήλων “pump-handle”. Pumping water for intensive agriculture would be excessive work on a holiday. ³¹ This and the following arguments can be summarized simply by stating that the original source of the water in the pond is irrelevant. Using the water for irrigation on a holiday is permitted if the pond is replenished by a permitted source and forbidden if replenished by a forbidden source. Babli 4a. ³¹ This and the following arguments can be summarized simply by stating that the original source of the water in the pond is irrelevant. Using the water for irrigation on a holiday is permitted if the pond is replenished by a permitted source and forbidden if replenished by a forbidden source. Babli 4a. ³² Latin piscina ³² Latin piscina

“Nor does one make beds for vines⁴.” The beds are furrows around the roots of the trees, as we have stated there³³ 29:7., “the handle of the spade is four {handbreadths}³⁵.”

footnotes: ⁴ Walled circular depressions around vines for purposes of irrigation. They may be serviced but not made anew. ³³ Mishnah Kelim ³⁵ This corresponds to the division of Mishnaiot in the Babli where the second part of Mishnah 1 is formulated as separate Mishnah.

MISHNAH: Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year but the Sages are saying that one makes new water canals in the Sabbatical year⁵ and one fixes the broken ones on the holiday and one repairs all defects in the public water system and cleans it⁶. ⁷1:1, Notes 4–8. Also one repairs the roads, and the streets, and water pools, and one looks after all public needs, and marks the graves, and also goes to inspect for kilaim.

footnotes: ⁵ Since this is construction rather than agricultural work, it is permitted in the Sabbatical but forbidden on the holiday. ⁶ As the Babli explains, since commercial building activities are forbidden on the holiday, hiring people for public works helps the poor to find work and helps the public by keeping the wages low since there is no competition from the private sector. ⁷ The following is repeated from Mishnah Šeqalim

HALAKHAH: ³⁵ There, we have stated³⁶ 3:2.: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.³⁷3:1–2 there are differences of opinion on whether it is necessary to clearly separate the dungheaps from the fields and how this is to be done.” ³⁸ close to, but separate from, the text there, as shown later when the Mishnah here is quoted as “there”. One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners³⁹ text. The agricultural workers will stop at the end of the harvest of the year preceding the Sabbatical. stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says⁴⁰ 3:1 may be interpreted in this way., manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical⁴¹? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together⁴². Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah⁴³ one has to read “R. Ze`ira” since in the next sentence R. Jeremiah is quoted accepting another opinion. said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement⁴⁴ it is permitted.

footnotes: ³⁵ This corresponds to the division of Mishnaiot in the Babli where the second part of Mishnah 1 is formulated as separate Mishnah. ³⁶ Mishnah Ševiit ³⁷ While in the Sabbatical it is forbidden to work to ameliorate the fields, it is permitted to assemble dungheaps on or close to the fields to be used after the end of the Sabbatical. In Mishnaiot Ševiit ³⁸ From here to the end of the paragraph the text is copied from a text of Ševiit ³⁹ A misreading of עוֹבְדֵי עֲבוֹדָה “agricultural workers” in the Ševiit ⁴⁰ His position in Mishnah Ševiit ⁴¹ Since the addition is permitted only at a place already used as dungheap before the start of the Sabbatical. ⁴² Then everybody sees that the intent is to built a dungheap, not immediate use as manure. ⁴³ With the text in Ševiit ⁴⁴ Greek γύψος.

“One fixes the broken ones on the holiday.” If it is for the needs of the holiday, but anything not for the needs of the holiday is forbidden for an individual, however for the public even not for the needs of the holiday it is permitted⁴⁵. As the following⁴⁶: the baths of Sakuta were damaged on the holiday and Rebbi Abbahu permitted them to be repaired on the holiday. If it needs exertion and he planned it, we would not say so, only if he did not intend his work for the holiday⁴⁷. They said, if it is not done now it never will be done. ⁴⁸ 12 (A). The cauldron of Sepphoris was damaged on the holiday. The colleagues wanted to say that it is permitted from the following, “one repairs all defects in the public water system.” Rebbi Phineas said, Rebbi Jeremiah only forbade because of the rules of the hammer⁴⁹ 5:9.. The cemetery of Bar Meqatia was damaged on the holiday. Rav Ḥuna was of the opinion that it is permitted from the following: “and one looks after all public needs.” Rebbi Mana told him, but did not Rebbi⁵⁰ Samuel state, “only to smooth its fissures⁵¹.”

footnotes: ⁴⁵ Babli 5a. ⁴⁶ Parallels to these examples are in the Babli, 4b–5a. ⁴⁷ Even for public works. ⁴⁸ From here on there exists a parallel text from remainders of an Ashkenazic text edited by Jacob Suzman, Kobez al-Yad ⁴⁹ Since the High Priest Joḥanan forbade the use of hammers on the intermediate days of a holiday, Ma`aser Šeni ⁵⁰ The title is omitted in A. Either one reads Rav Huna, Samuel, and Rebbi Mana I, or Rebbi Huna, Rebbi Samuel, and Rebbi Mana II. ⁵¹ One may repair but not rebuild.

“And cleans it.” One cleans it, as we have stated there⁵² 4:3., “he who cleans a pipe to get pebbles.”

footnotes: ⁵² Mishnah Miqwaot

⁵³1:1, Notes 55–75. The origin of the text is here, since most of the following has no relevance for the topic of Šeqalim.“And one looks after all public needs.” ⁵⁴“The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems kidnap victims, and valuations, and bans, and dedications, and one lets the suspected adulteress drink, and burns the Cow, and one breaks the neck of the calf whose neck was to be broken, and one pierces the ear of a Hebrew slave, and one purifies the sufferer from skin disease, and removes the shoe from the block but one may not return it.”

footnotes: ⁵³ From here to the end of the Halakhah the text is copied in Šeqalim ⁵⁴ Tosephta 2:11.

“One marks the graves.” Were they not already marked in Adar? Explain it if there was a flood caused by rain which rinsed it off⁶⁴.

footnotes: ⁶⁴ A breach in a separating wall may be fixed by filling it with stones, but the stones may not be fixed with mortar.

“And also one goes to inspect for kilaim.” Did they not already go in Adar? Explain it if the year was late and the plants not recognizable.

⁵⁵5:1, :Notes 17–25) and Soṭah 9:1 (Notes 29–31). Babli Mo`ed Qatan 6a. The biblical roots for the duty of the authorities to mark the places of graves with taxpayers’ money. From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it, Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran: impure, impure, he shall call out⁵⁶. 13:46.; the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman: The emissaries shall crisscross the land; if one sees a bone of a human he builds a sign near it⁵⁷. 39:15. A bone, from here that one makes signs for bones. A human, from here that one makes signs for spine and skull. He builds, from here that one makes signs on fixed stones. If you say on loose ones, it would move and make other places impure. Near it, on a place of purity. A sign, from here the marks. ⁵⁸ 1:5. If one found a single marked stone, even though one should not keep it so, if somebody forms a tent over it he is impure; I say a marked corpse was under it. If there were two, he who forms a tent over any one of them is pure; between them he is impure. If between them was a ploughed strip they are single stones, between them the area is pure and around them impure. It was stated⁵⁹ 1:5.: “One does not mark flesh, for perhaps it will decompose.” Rebbi Justus bar Shunem asked before Rebbi Mana: Will that not cause pure food to be retroactively made impure? He said to him, it is better that these should become unusable for a limited time than that {the place} become unusable forever.

footnotes: ⁵⁵ This text in addition is in Ma`aser Šeni ⁵⁶ Lev ⁵⁷ Ez ⁵⁸ Tosephta Šeqalim ⁵⁹ Tosephta Šeqalim

MISHNAH: Rebbi Eliezer ben Jacob says, one draws water from tree to tree, but he should not water the entire orchard. Produce which was not irrigated before the holiday he may not irrigate during the holiday. However, the Sages permit in both cases⁶⁰.

footnotes: ⁶⁰ One may irrigate an entire orchard tree by tree and irrigate any produce grown in intensive culture, since otherwise the farmer would incur substantial loss. However the water must be led from one tree to the next by a narrow channel, to avoid irrigating the entire surface area of the orchard.

HALAKHAH: ⁶⁵ 2:10 (Notes 102–109). In G, the text is replaced by a Note: “One repeats up to ‘forbidden’.” Rebbi Mana said it anonymously, Rebbi Abun in the name of Samuel. They disagree anonymously⁶⁶. Where are we holding? If they are widely spaced everybody agrees that it is forbidden. If they are tightly planted everybody agrees that it is permitted⁶⁷ would permit to plant crops in the space between the trees; tightly planted if this is not possible. The border between the two cases are 10 saplings planted on a bet se’ah, 2’500 square cubits (Mishnah Kilaim 5:1).. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob treats it as widely spaced, the rabbis treat it as tightly planted. So the rabbis said, if widely spaced it is forbidden to irrigate⁶⁸; may one continue⁶⁹? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say that it is forbidden to irrigate but permitted to continue. Did we not think that according to everybody if they are widely spaced it is forbidden; but is white dust⁷⁰ not as if widely spaced? But here it is the Sabbatical, there the holiday. ⁷¹ What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. ²⁰ Then these last seven days should be compared to the seven days of a holiday and be forbidden²¹. It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday⁷², the words of Rebbi Simeon. Rebbi Eliezer Ben Jacob forbids.⁷³ and A.”

footnotes: ⁶⁵ This text is copied from Ševiit ⁶⁶ Since the Mishnah is in the name of R. Eliezer ben Jacob, not anonymous, it follows that the majority, whose opinion is disregarded, must disagree. ⁶⁷ An orchard is widely spaced if the rules of Kilaim ⁶⁸ Irrigate the entire orchard at the same time. ⁶⁹ Water the depression around one tree and then let the water flow in a narrow channel to the next tree, to avoid watering possible growing areas of vegetables. ⁷⁰ The earth of a “white field”. ⁷¹ Copied from Halakhah 1, Notes 19–21. ²⁰ From here on to almost the end of the Tractate there are Genizah fragments edited by L. Ginzberg (G). ²¹ The last seven days of the Sabbatical then should be treated like intermediate days of a holiday in these matters. Since this is nowhere stated, the second argument is rejected. ⁷² Babli 6b. ⁷³ Added from Ševiit

“However, the Sages permit in both cases.” What means “in both cases”? Whether it was irrigated before the holiday or was not irrigated before the holiday? But both for tree and for vegetable.

MISHNAH: One may catch the mole⁶¹ and rats from an orchard or a white field⁶² normally⁶³ on the holiday or in the Sabbatical; Rebbi Jehudah says from an orchard normally but from a white field with a change. One mends⁶⁴ a breach on the holiday; but in the Sabbatical he builds normally.

footnotes: ⁶¹ And any other pest damaging the roots of plants. ⁶² A field used for growing grain in extensive agriculture. ⁶³ Without any change of week-day practices. ⁶⁴ A breach in a separating wall may be fixed by filling it with stones, but the stones may not be fixed with mortar.

HALAKHAH: Eshut is the mole. Even though it is no proof, it is an indication: Like a still-born mole, Never seeing the sun⁷⁴. 58:9.!

footnotes: ⁷⁴ Ps

One understands a mole; a white field⁷⁵? But a white field next to an orchard.

footnotes: ⁷⁵ Moles will damage the roots of trees but the roots of grain are too short to be damaged by them. There seems not to be any damage done by moles in a grain field.

“Normally”, catching using a trap. “With a change”, he sticks on a spear, hits with an axe, or flattens the earth under it. It was stated⁷⁶: “One destroys ant hills on the holiday. How does one do it? Rabban Simeon ben Gamliel says, he takes from one and puts them next to another and they will kill one another,” but only is a water canal in between.

footnotes: ⁷⁶ Babli 6b, Tosephta 1:5.

“One mends a breach on the holiday,” stone on stone and pebble on pebble; “but in the Sabbatical he builds normally,” stone on pebble and pebble on stone⁷⁷. Only a breach which is not surrounded by dust⁷⁸. But it is forbidden to mend a breach which is surrounded by dust in the Sabbatical year. It was stated such: In the Sabbatical year it is forbidden to fence in any breach which is surrounded by dust; but it is permitted fence in any breach which is not surrounded by dust, unless it represents a danger to the public. But if it represents a danger to the public even though it is surrounded by dust it may be fenced in in the Sabbatical year. As the following⁷⁹: “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.

footnotes: ⁷⁷ Differently in the Babli, 7a. ⁷⁸ If the opening is closed by earth to a reasonable height. ⁷⁹ Babli 7a, Tosephta 1:7.

MISHNAH: Rebbi Meïr says, one inspects skin-disease⁸⁰. 13–14). In many cases, a sufferer is declared provisionally impure for a period of observation, one or two weeks. R. Meïr permits the Cohen to inspect the disease on the intermediate days of a holiday if he notes that the inspection will result in freeing the sufferer from his impurity, but not if the inspection will declare the sufferer impure in a severe way. The Sages do not allow any inspection. to alleviate but not to restrict; but the Sages say, neither to alleviate nor to restrict. Rebbi Meïr also said, a person may collect his father’s or mother’s bones because it is an occasion of joy⁸¹. Rebbi Yose says, it is an occasion of mourning. Thirty days before the holiday one should neither memorialize nor eulogize his deceased⁸².

footnotes: ⁸⁰ The purity status of a person afflicted with skin disease, while depending on the form of the disease, becomes active only by the declaration of a Cohen inspecting the appearance of the diseased skin (Lev ⁸¹ It is part of the traditional belief that sinners are punished in the World to Come only as long as some of their flesh exists. Therefore it was the custom to bury the dead either without any coffin or in a coffin not hermetically closed to hasten the decay of the flesh and then rebury the bones in an ossuary frequently deposited in a niche in a large burial cave. R. Yose holds the more popular opinion that the collection of bones is a mourning rite; only the deposition of the ossuary in a cave is occasion to celebrate the pain-free existence of his parents in the World to Come. ⁸² Since if this is well executed, the sorrow and pain awakened will diminish his ability to rejoice on the holiday.

HALAKHAH: There, we have stated⁸⁷ 4:10.: “A white spot in the size of a grit⁸⁸5:7 Note 127). and it spread in the size of a grit [and in the spread appeared a healthy spot or a white hair]⁸⁹ but the original disappeared. Rebbi Aqiba declares him impure, but the Sages are saying, it should be seen as a new case⁹⁰. 13:9–17. The white spot causes impurity if either a white hair grows in it or it surrounds a spot of healthy skin. The Mishnah describes a case where a white spot without these signs was declared pure, but then grew and in the additional white area grew a white hair while the original spot disappeared. Since the new area also is of a size which by itself would trigger impurity there is no doubt that the individual is impure. The only difference between R. Aqiba and the majority is whether one has an old case turning impure or a new case of original impurity..” Therefore, Rebbi Aqiba declares him impure absolutely⁹¹.. But the rabbis are saying, it should be seen as a new case as absolutely {impure}. What is the difference between them? Rebbi Joḥanan said, holiday eve is between them. Rebbi Aqiba says that this is the former case and you do not deal with him neither to alleviate nor to restrict⁹². But the rabbis are saying that this is a new case and you free him from the first one. And this is “not to restrict” that you should not deal with the second case neither to alleviate nor to restrict⁹³. Rebbi Yose in the name of Rebbi Aḥa, it turns out that the single opinion here parallels the anonymous opinion there and the single opinion there parallels the anonymous opinion here. The single opinion here parallels the anonymous opinion there: Rebbi Aqiba says that this is the former case and you do not deal with him neither to alleviate nor to restrict⁹⁴. And the single opinion there parallels the anonymous opinion here: The rabbis are saying that this is a new case and you free him from the first one. And we have stated here, “Rebbi Meïr says, one inspects skin-disease⁸⁰. 13–14). In many cases, a sufferer is declared provisionally impure for a period of observation, one or two weeks. R. Meïr permits the Cohen to inspect the disease on the intermediate days of a holiday if he notes that the inspection will result in freeing the sufferer from his impurity, but not if the inspection will declare the sufferer impure in a severe way. The Sages do not allow any inspection. to alleviate but not to restrict” Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Either following the single opinion here or the rabbis here the rabbis there agree to alleviate but not to restrict⁹⁵ gives no indication whatsoever how skin disease has to be treated on a holiday.. There, if the original disappeared, but here, if the indications {of impurity} disappeared and the original remains⁹⁶. “Rebbi said, the opinion of Rebbi Yose is reasonable for one in quarantine and the opinion of Rebbi Meïr if he is absolutely {impure}⁹⁷.” Rebbi Zeira said, they disagree about the holiday itself. Rebbi Aqiba says that this is the former case; could he enter the Temple courtyard? But the rabbis are saying, this is a new case; could he not enter the Temple courtyard⁹⁸? Therefore, Rebbi Aqiba declares him impure absolutely. But the rabbis are saying, it should be seen as a new case to become absolute. What is between them? (It will be sweet for him to hear a temporary release from the mouth of the Cohen.)⁹⁹. 13:18–23) a declaration of purity, even if then followed by a declaration of absolute impurity because of the new case, might be welcome news which would be precluded by R. Aqiba. Samuel said, they disagree about expansion¹⁰⁰ 8:1, *Sifra Tazria Pereq* 3[7]).. Rebbi Aqiba says that this is the former case and the expansion of impurity is pure. But the rabbis are saying that this is a new case and the expansion of purity is impure. One said in Samuel’s name, expansion and treatment-resistant scabies¹⁰¹ is between them. Rebbi Aqiba says that this is the former case and the expansion of impurity is pure. But the rabbis are saying that this is a new case and the expansion of purity is impure. Because it is another case. Therefore otherwise it would be pure. It parallels what Rebbi Simeon ben Laqish said when they differed, if it developed treatment-resistant scabies, Rebbi Joḥanan said pure, Rebbi Simeon ben Laqish said impure¹⁰².

footnotes: ⁸⁷ Mishnah Negaim ⁸⁸ The minimum size of a spot which triggers the impurity of skin-disease, determined to be (36 hair-widths)2 (Maserot ⁸⁹ Corrector’s addition from the Mishnah, to explain the argument; not in A. ⁹⁰ The rules of a white spot are in Lev ⁹¹ The impurity of skin-disease is tentative if the individual has to be quarantined for one or two weeks, and is absolute if there is no doubt about the impure state. The main difference is that the person declared absolutely impure when healed needs an elaborate ceremony of reparation to be readmitted to the Sanctuary and sancta ⁹² Since the person is pure on holiday eve and becomes impure not by the physical facts on his body but only by a pronouncement of a Cohen, if the Cohen is told to refuse to inspect skin disease on holiday eve the person will be able to celebrate the holiday with his family while otherwise he would not only be impure but also forbidden to dwell inside any walled city of the Holy Land. ⁹³ For the rabbis he only is told not to inspect if the outcome would be a declaration of impurity; he is invited to inspect healed sufferers from skin disease to re-integrate them into society. ⁹⁴ A quotes here the appropriate portion of the Mishnah, a text not necessary for the understanding but preferable to maintain the parallelism between one case and the other. ⁸⁰ The purity status of a person afflicted with skin disease, while depending on the form of the disease, becomes active only by the declaration of a Cohen inspecting the appearance of the diseased skin (Lev ⁹⁵ The Mishnah in Negaim ⁹⁶ The dispute between the majority and R. Meïr is only in the case that the signs of impurity disappeared and the Cohen would pronounce him pure after a superficial look, whereas it is understood without question that the detailed examination required for a pronouncement of impurity is not conducted on a holiday. ⁹⁷ Tosephta 1:8, Babli 7a, where it is explained that the opinion attributed to the Sages in our Mishnah is R. Yose’s statement. In both Babylonian texts the attributions by Rebbi are switched. ⁹⁸ The classical commentaries all emend the text but this is now precluded by the fact that the text is faithfully copied in A. One has to read the text as rhetorical questions which should be raised in neither case. ⁹⁹ Text deleted by the editor of the Venice text and therefore missing in all printed editions, but confirmed by A.According to the Sages, if the earlier white spot was one which required quarantine (Lev ¹⁰⁰ Samuel imagines a different background for the Mishnah. If originally the whiteness covered most but not all of the skin, growth which makes all of the skin white (or the parts required for this in rabbinic tradition) eliminates the impurity. But if there was no impurity because of the total whiteness of the skin, appearance of healthy skin creates impurity. (Mishnah Negaim ¹⁰¹ In judging the white spots, skin covered by scabies is not taken into consideration. Therefore the status of a white spot developing near a region of treatment-resistant scabies will change if at last the scabies is healed since expansion into that region now generates impurity which it did not do earlier. ¹⁰² If the entire skin was white including the region of scabies and then the scabies was healed, for R. Joḥanan it is pure since the place of the scabies was not counted and therefore now the whiteness expands from a state of impurity which causes purity, but for R. Simeon ben Laqish the person was pure if all skin not subject to scabies was white and now it is an expansion from pure status and as such impure.

Rebbi Meïr also said, a person may collect his father’s or mother’s bones because it is an occasion of joy⁸¹. ¹⁰³6:12, Notes 146–148. In earlier times, they were burying them in ditches. When the flesh had rotted away, they collected them and buried them in cedar wood. On the day itself he was mourning, the day after he was happy, implying that his parents were at rest from judgment.

footnotes: ⁸¹ It is part of the traditional belief that sinners are punished in the World to Come only as long as some of their flesh exists. Therefore it was the custom to bury the dead either without any coffin or in a coffin not hermetically closed to hasten the decay of the flesh and then rebury the bones in an ossuary frequently deposited in a niche in a large burial cave. R. Yose holds the more popular opinion that the collection of bones is a mourning rite; only the deposition of the ossuary in a cave is occasion to celebrate the pain-free existence of his parents in the World to Come. ¹⁰³ From Sanhedrin

¹⁰⁶ 8:8 (Notes 136–143). It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Zeira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Zeira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: what is recited in the synagogue. These are consolations of mourners,¹⁰⁴): מה שהן אומרי׳ בבית הכנסת. אילו הן תנחומי אבלי׳ (p. 68). what is said in the row. It was stated: But one says words. What are words? The rabbis of Caesarea¹⁰⁵): דקיסרין. are saying, eulogies.

footnotes: ¹⁰⁶ The text is from Pesaḥim ¹⁰⁴ A adds (from the text in Pesaḥim ¹⁰⁵ A adds (from the text in Pesaḥim

“A person should neither memorialize,” what is memorializing? Mentioning him among the dead. “Nor eulogize his deceased,” what is eulogy? He arranged an eulogy for him alone. That you are saying, for old ones, but for new ones it is permitted. What is new and what is old? New within thirty days, old after thirty days. It was stated, a woman shall not memorialize her consort on the holiday. Rebbi Naḥman in the name of Rebbi Mana said, her consort, as one says those who assist in stating their affliction¹⁰⁷ 3:8, translation of Saadia Gaon based on this Yerushalmi (ed. Y. Qafeḥ, p. 42).. It was stated: A man should not marry a woman who has sons, even in the grave. Rebbi Yasa said, because of what happened¹⁰⁸.

footnotes: ¹⁰⁷ Job ¹⁰⁸ A adds the story from the Babli 8a..

MISHNAH: One does not dig niches⁸³ and graves⁸⁴ on the holiday but one may ready them for use. One makes a temporary grave⁸⁵ and a coffin for the deceased in the courtyard; Rebbi Jehudah forbids unless he has boards ready⁸⁶.

footnotes: ⁸³ For ossuaries. ⁸⁴ Burial caves. ⁸⁵ To be used until the flesh has disappeared. ⁸⁶ He holds that while making the coffin is permitted on the intermediate days, sawing trees or logs to prepare boards to be used is not justified.

HALAKHAH: What is readying a grave? Rebbi Yose ben Nehorai said, one whitewashes it with lime. Rav Ḥisda said, if it was long he shortens it. Rebbi Joshua ben Levi said, he enlarges it at one side and widens it at another side. Rebbi Ḥiyya stated, “he enlarges and widens it whether on one side or at two sides¹⁰⁹.”

footnotes: ¹⁰⁹ Tosephta 1:9, Babli 8b. One may do what is necessary as long as one does not start digging a new grave.

“On the holiday one makes a temporary grave,” “this is a cleavage.¹¹⁰” Everything flat is called cleavage¹¹¹.

footnotes: ¹¹⁰ Tosephta 1:9, Babli 8b. ¹¹¹ As long it is not done professionally.

“And a coffin for the deceased in the courtyard;” this is what you are saying about a deceased who is not famous. But for a famous deceased one makes a coffin even in public. When Rebbi Ḥanina the colleague of the rabbis expired they made him a coffin in public. Everybody agrees that one may not cut down cedars for him, and similarly not quarry stones for him¹¹². If they had been quarried¹¹³, the disagreement between Rebbi Jehudah and the rabbis.

footnotes: ¹¹² Creating materials for work is never permitted on the holiday. ¹¹³ But not ready for use without further smoothing, etc.

MISHNAH: One does not marry women on a holiday, neither virgins nor widows, nor does one enter into levirate marriage, because it is a joy for him¹¹⁴. But he may take back his divorcee, and a woman does adorn herself¹¹⁵ on the holiday. Rebbi Jehudah says, she may not use lime¹³² because it disfigures her.

footnotes: ¹¹⁴ Since there is a biblical commandment to enjoy the holiday, no competing causes of joy should be procured on the holiday. But remarrying his divorcee will increase his conventional enjoyment of the holiday. ¹¹⁵ By make-up. manicure, pedicure, etc. ¹³² They used to use lime as a depilatory on the face which at the same time irritated the skin and thereby increased the blood flow to made gave more color to the cheeks. The beauty treatment described was applied mainly to single girls to make them more marriageable.

HALAKHAH: ¹¹⁶4:5, Notes 144–148. Simeon bar Abba in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase¹¹⁷. They asked before Rebbi Yose¹¹⁸, rather than the text here, “Yasa”, a contemporary of R. Joḥanan.: May a slave marry a woman on a holiday¹¹⁹? He told them, let us hear from the following: “One who is half a slave and half a free man.” And Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase. This implies that a slave is commanded to be fruitful and multiply and anybody commanded to be fruitful and multiply is forbidden to marry on a holiday¹²⁰2b, Giṭtin41b, point out that in a certain sense a male slave cannot fulfill the commandment to be fruitful because he cannot have any family relationship with his biological children.

footnotes: ¹¹⁶ There is a parallel in Giṭtin ¹¹⁷ For him the prohibition of weddings on the intermediate days of a holiday is purely rabbinical, so that people should not refrain from marrying during the rest of the year in order to save money. ¹¹⁸ Following the text in Giṭtin ¹¹⁹ The question is difficult to understand since the slave cannot marry as long as he is a slave but is a full Jew subject to all Jewish laws the moment he is manumitted. Maybe the question is about a slave manumitted on the holiday. ¹²⁰ Even if in this case the marriage has to be postponed for a few days. Tosaphot Ḥagiga

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following¹²¹. 7:9.: For they celebrated the initiation of the altar for seven days and the holiday¹²² for seven days. Rebbi Jacob bar Aḥa understood it from the following¹²³. 29:27.: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar¹²⁴; this does not disagree with Rebbi Joḥanan¹²⁵. And even with Rebbi Ḥanina it does not disagree¹²⁶. Rebbi Abba said, when the bride enters the exertion leaves¹²⁷ does not disagree with R. Ḥanina. Once the bride enters the wedding chamber after the wedding, the attendants and caterers are no longer needed. Babli 8b..

footnotes: ¹²¹ 1Chr ¹²² Tabernacles. ¹²³ Gen ¹²⁴ Who forbids on a holiday because of the extra exertion a wedding implies, since the wedding is held before the holiday. ¹²⁵ Who forbids putting off weddings at least for people who have not yet procreated. ¹²⁶ Who prohibits mixing one joy with another joy, since the main joy of the seven days of the wedding week is the first day. ¹²⁷ This proves that the baraita

“But he may take back his divorcee,” because it is [no]¹²⁸ joy for him. This you are saying after marriage, but after preliminary marriage it is forbidden.

footnotes: ¹²⁸ Distortion by the editor of the Venice edition who misunderstood the text. Remarrying his divorcee with whom he had lived is joyful for the man since it relieves him from the thought that he was stupid in divorcing her, but marrying a woman with whom he never lived is a new experience which would compete with the enjoyment of the holiday.

“A woman does adorn herself on the holiday.” ¹²⁹ The following are women’s adornments: She braids, and puts on kohl, and combs her hair, and removes hair and fingernails, and moves a grating¹³⁰ instrument over her face. Rebbi Yudan the father of Rebbi Mattaniah said, the baraita is in clean language¹³¹”..

footnotes: ¹²⁹ Babli 9b. ¹³⁰ The commentators all read חרש “clay” for חדש “new” in the text. I do not know why a clay instrument should be used. It seems much more that it is a depilatory instrument, and the word is Arabic ח֗דש “grating”. ¹³¹ Using “face” for “genitals, mons veneris

“Rebbi Jehudah says, she may not use lime because it disfigures her.” ¹³³ 1:1, Notes 48–52; Babli 9b. Two Amoraim, Rebbi Ḥanina and Rebbi Mana¹³⁴. One said, they disagreed about lime which she removed on the holiday¹³⁵, but lime which she removes after the holiday everybody agrees that it is forbidden¹³⁶. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday everybody agrees that it is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent: just as Rebbi Jehudah said there, temporary pain is pain¹³⁷ 1:1., so he says here, temporary disfiguration is disfiguration. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

footnotes: ¹³³ Avodah zarah ¹³⁴ R. Mana I. ¹³⁵ To be beautiful on the final day of the holiday. ¹³⁶ As a misuse of the holiday. ¹³⁷ In Mishnah Avodah zarah

MISHNAH: Rebbi Jehudah says, she may not use lime¹³² because it disfigures her.

footnotes: ¹³² They used to use lime as a depilatory on the face which at the same time irritated the skin and thereby increased the blood flow to made gave more color to the cheeks. The beauty treatment described was applied mainly to single girls to make them more marriageable.

HALAKHAH: In the House of Rebbi Yannai they said, “normally”, he fills his needle. “Staples”, stitch by stitch¹⁴². Rebbi Joḥanan said, “normally”, stitch by stitch. “Staples”, he jumps¹⁴³. A baraita supports Rebbi Joḥanan: The cobblers are stapling on the holiday. If you would say stitch by stitch, that is what they are doing professionally. But we must hold that they sew irregularly. Who is an individual and who is a professional? Rebbi Yose ben Ḥanina said, one who matches seams is a professional, but any who does not match seams is an individual¹⁴⁴. Rebbi Simon said, the Mishnah refers to those who sew pockets¹⁴⁵.

footnotes: ¹⁴² The unprofessional may fully use the thread in his needle; the professional has to take a new thread for every stitch. Nothing is said about the quality of the sewing. ¹⁴³ The unprofessional may do his best on the holiday; the professional may not sew in professional quality. Nothing is said about the quantity of the thread. ¹⁴⁴ Babli 10a. ¹⁴⁵ There are no seams to be matched. R. Yose ben Ḥanina’s criterion is insufficient.

“One tightens.” ¹⁴⁶ Rebbi Yasa said, Ḥizqiah and Rebbi Joḥanan disagree. Ḥisqiah said: making a lattice, warp and woof; tightening, either warp or woof. Rebbi Joḥanan said: making a lattice, either warp or woof; tightening, if it is loose he tightens it. Rebbi Ḥiyya bar Abba said, everybody agrees that making a lattice means warp and woof. Where do they disagree? About tightening. Ḥisqiah said: either warp or woof; Rebbi Joḥanan said: if it is loose he tightens it. Rebbi Yasa instructed Samuel bar Ḥanina that “making a lattice” means warp and woof. We do not know whether this follows Ḥizqiah or it follows Rebbi Ḥiyya bar Abba and everybody’s opinion. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: a Mishnah says so that making a lattice means warp and woof, as we have stated there¹⁴⁷ 19:1., “when is the rope connected to the bed¹⁴⁸? If he plaited three boxes.” Could you say warp without woof or woof without warp? Could one pitch woof and make a lattice?

footnotes: ¹⁴⁶ Babli 10a a different version of the entire argument ¹⁴⁷ Mishnah Kelim ¹⁴⁸ That impurity is transferred from one to the other.

Rav Hoshaia had flour but he ground wheat¹⁴⁹. Rebbi Ze`ira said to Rebbi Jonah¹⁵⁰: go out and buy us black ones¹⁵¹ to pound. He said to him, do we have a holiday grindstone? He was offended by him¹⁵¹.

footnotes: ¹⁴⁹ Even though he did not need new flour for the holiday. It is permitted to grind food on the intermediate days without restriction. Babli 12b. ¹⁵⁰ Student of R. Ze`ira. ¹⁵¹ Traditionally interpreted as a kind of black peas. ¹⁵¹ Traditionally interpreted as a kind of black peas.

MISHNAH: One installs an oven and a stove¹⁵³ on the holiday. Rebbi Jehudah says, one does not roughen millstones initially on the holiday¹⁵⁴. One makes a railing for the roof or the balustrade unprofessionally but not professionally¹⁵⁵. One smooths the fissures¹⁵⁶ and works them with a roller¹⁵⁷, with hand, or with foot, but not with a spatula.

footnotes: ¹⁵³ On the intermediate days one may bring a new oven and fix it on the ground with mortar. ¹⁵⁴ Since smooth stones do not grind, millstones must be rough. To turn a smooth stone into a millstone is hard professional work. But remaking a millstone in use is permitted. ¹⁵⁵ Since having a railing at dangerous places is a biblical commandment, emergency repairs can be made, to be made permanent after the holiday. The balustrade gives access to the apartments on the upper floor of a multi-family house. ¹⁵⁶ One makes fissures of the roof disappear by filling with mortar. ¹⁵⁷ Any round implement can be used as a roller to flatten the mortar.

HALAKHAH: Rebbi Ḥalaphta bar Shaul stated, only that it not be newly formed on the holiday¹⁵⁸. It was stated: A new oven or stove one does neither soak with oil nor patch with a strip nor wash down with cold water to close its pores¹⁵⁹ 34a.. But in order to actually cook a pot on it this is permitted. And it was stated thus: New oven or stove are like all implements which are moved in a courtyard. Rebbi Yudan ben Rebbi Ismael instructed in an emergency to bring a new stove from the house of the potter to newly cook on it on the full holiday¹⁶⁰.

footnotes: ¹⁵⁸ Babli 11a. Yerushalmi גדר is the same as Babli גדל by an change of liquids. ¹⁵⁹ All these activities are the end of the production of the clay stove, not the start of its use which only is using it to cook a dish. Babli Yom Ṭov (Beṣah) ¹⁶⁰ On the full holiday, not only on the intermediate days.

MISHNAH: A hinge, and a pipe, and a beam, and a lock, and a key which were broken one fixes on the holiday on condition that he not plan his work¹⁶¹ for the holiday. Any preserves of which one can eat on the holiday¹⁶² one makes.

footnotes: ¹⁶¹ If they are broken before the start of the holiday one has to try to fix them before the start of the holiday. ¹⁶² Even if only a small part will be consumed on the holiday.

HALAKHAH: ¹⁶³ For the roof three, for the balustrade ten {hand-widths}¹⁶⁴.

footnotes: ¹⁶³ Discussion of the second part of Mishnah 6. ¹⁶⁴ The height of railings provisionally installed on a holiday.

“One smooths the fissures.” Rebbi Ḥiyya stated, he who smooths, smooths with his foot; he who uses a roller smooths with the hand. Our Mishnah is about a small roller, but what Rebbi Ḥiyya stated is about a large roller¹⁶⁵ which requires control by hand refers to a roller which cannot be controlled by foot. The Babli 11a interprets this as meaning that no roller is used at all but the action of a roller imitated by hand or foot. This cannot be read into the Yerushalmi..

footnotes: ¹⁶⁵ The Mishnah allows to control the roller both with hand or foot. The baraita

“A hinge, and a pipe, and a beam, and a lock, and a key which were broken one fixes on the holiday on condition that he not plan his work¹⁶¹ for the holiday.” As the following: Rebbi Mana’s ladder’s depression broke¹⁶⁶. He asked his father Rebbi Jonah who permitted it. Nevertheless he told him, go out and find an Elder and rely on him¹⁶⁷. He went out and found Rebbi Abun bar Cahana who permitted to him.

footnotes: ¹⁶¹ If they are broken before the start of the holiday one has to try to fix them before the start of the holiday. ¹⁶⁶ The stairs on which one mounted from the ground floor to the first floor of his house were fixed in a depression in the ground floor, whose wooden casing broke on the holiday. ¹⁶⁷ While there was no doubt that the repairs were permitted on the intermediate days of the holiday and he was the Chief Rabbi, he did not want to appear lenient to his own family.

“Any preserves of which one can eat on the holiday¹⁶² one makes.” Therefore not preserves of which one cannot eat on the holiday. Rebbi Abba said, this you are saying if they would not spoil. But things apt to spoil are permitted¹⁶⁸. It was stated: One may not go out and collect¹⁶⁹ greenery which is not usually eaten on the holiday and sell it on the market. Rav Hoshaia said, if you would say so you would permit professional work on the holiday. But did not Rebbi Abba say, this you are saying if they would not spoil; but things apt to spoil are permitted¹⁷⁰? The baraita if he collected it on the holiday; what Rebbi Abba said if he collected it on the eve of the holiday¹⁷¹.

footnotes: ¹⁶² Even if only a small part will be consumed on the holiday. ¹⁶⁸ Any foodstuff which is in danger to spoil may be preserved on the intermediate days of the holiday. ¹⁶⁹ Harvest from the soil. ¹⁷⁰ If the vegetables which will spoil quickly may be preserved, why can they not be sold to be eaten, even if out of season? ¹⁷¹ Anything harvested legitimately may be preserved, but nothing harvested on the holiday itself falls under this rule. Cf. Babli 11a.