MISHNAH: If one turned his olives over¹ and mourning or an emergency happened to him², or he was mislead³, loads the crossbar a first time and leaves it until after the holiday⁴, the words of Rebbi Jehudah. Rebbi Yose says, he removes the fluid, and finishes as usual⁵.

footnotes: ¹ He started treating the olives in a vat before emptying them into the olive press in order to soften them to release their oil. There is a danger that the harvest will spoil if the pressing is delayed. ² By circumstances beyond his control he was prevented from pressing the olives before the start of the holiday. ³ He hired workers who did not show up. ⁴ On the holiday he may load the olives into the press and apply the usual pressure by covering the olives with a plank which is held down by a crossbar. Then the extra virgin olive oil will flow out but nothing more. According to R. Jehudah (who usually presents the opinion of R. Eliezer) that is all he may do; he may have to lose the later pressings. ⁵ If the delay was not the fault of the oil producer, he may press all the oil from the harvest, clean up, and plug the vessels in which the oil is stored.

HALAKHAH: “If one turned his olives over,” etc. We stated, “if one turned his olives over.” Rebbi Ḥiyya stated, he whose olives were turned over repeatedly⁶. Our Mishnah needs the statement of Rebbi Ḥiyya, and the statement of Rebbi Ḥiyya needs our Mishnah.

footnotes: ⁶ Under these circumstances also he notes the disagreement of RR. Jehudah and Yose.

Text of Scribe ⁷ If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody⁸ agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

footnotes: ⁷ It is clear that this text reads our Mishnah as R. Hiyya’s and R. Hiyya’s text as that of the Mishnah. The Venice text is logically correct. ⁸ R. Jehudah in that case could have been presumed to agree with R. Yose. R. Hiyya states that he did not.

Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries⁹. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose¹⁰ emphasizes the point of view of R. Yose that every loss of edibles has to be prevented.. Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost.

footnotes: ⁹ He holds that R. Jehudah permits to load the olives into the press only if the oil started to flow out. Therefore if the olives are already in a state where oil is flowing he agrees that they belong into the press but not if their skins are intact. When the berries have been turned over several times they are macerated. ¹⁰ One cannot say that either of the texts follows one rabbi since both mention both authorities. But the Mishnah emphasizes the position of Rebbi Jehudah who permits only marginal activities to avoid large losses and the baraita

Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Just as they¹¹ differ here they differ in the rules of mourning. As it was stated¹²: The following things one does for the mourner in his mourning period. One presses his vat, and stirs his wine, and plugs his amphoras, and his repeatedly turned olives one grinds as usual¹³, and one waters his irrigated fields if it is time for them to be irrigated¹⁴, and one sows his field flax at the start of the rainy season¹⁵, the words of Rebbi Jehudah. They told him, if it is not sown with flax it can be sown with another kind; if it was not sown in this week it can be sown in another week¹⁶. Who is “they told him”? Rebbi Yose¹⁷. The argument of Rebbi Jehudah seems inverted. There he said, small amounts may be lost so large amounts not be lost, and here he says so? There is a difference since there he is wont to be tricky¹⁸. So much more the argument of Rebbi Jehudah seems inverted, since there where he is wont to be tricky he says it is permitted, here where he is not wont to be tricky, not so much more? Rebbi Ḥinnena said, who is “they told him”? The Sages following Rebbi Jehudah’s argument for the holiday¹⁹.

footnotes: ¹¹ R. Jehudah and R. Yose, referring to the week following the burial when the mourner is prohibited gainful work. ¹² Babli 11b. ¹³ After they have been pressed, to recoup the remaining oil (of lesser quality.) ¹⁴ If his fields are allotted a certain time spot in the public water system, not using the water would cause major loss. While on the holiday he irrigates himself, in his week of mourning this has to be done by third parties. ¹⁵ Since if not seeded at that time the flax harvest would be lost. ¹⁶ Even though the other crop may be of lesser value. In the corresponding case for the holidays, this seems to correspond more to R. Jehudah’s position than to R. Yose’s. ¹⁷ Since he is the only known dissenter from R. Jehudah’s opinion. ¹⁸ Nobody plans to do work during the mourning week whereas the Mishnah is full of warnings not to plan work for the holiday week. ¹⁹ The statement of R. Joḥanan is disproved and R. Jehudah’s statement for holiday and mourning week are not identical.

MISHNAH: Similarly, if his wine was in the cistern and mourning or an emergency happened to him², or he was mislead³, he may stir and treat and plug normally, the words of Rebbi Yose. Rebbi Jehudah says, he makes planks for it so it should not turn into vinegar²⁰.

footnotes: ² By circumstances beyond his control he was prevented from pressing the olives before the start of the holiday. ³ He hired workers who did not show up. ²⁰ Since R. Yose permits to plug the wine amphoras he clearly allows to draw the wine from the cistern, filter out the yeast, and store the wine. R. Jehudah only allows to stop the action of the yeast in the cistern, not to remove the wine.

HALAKHAH: Rebbi Ze`ira said, it only says “if his wine was in the cistern.” Therefore to start is forbidden. Where do we hold? If it was time to harvest the grapes and he did not harvest, he caused the damage to himself. If it was not time for the grape harvest, what could he have done? But we must hold that the time for the grape harvest arrived and he thought that he could finish but he could not. As the following²¹: Rebbi Simeon ben Rebbi Yannai harvested his vineyard on the holiday. Everybody saw him and harvested after him. In another year²² he left it and it dried up. They are learning the wrong behavior but are not learning the correct behavior.

footnotes: ²¹ Babli 12b. ²² Not the following year, but the first year in which Tabernacles was the time of grape harvest.

Rav Ḥiyya bar Ashi in the name of Rav: One is permitted to knit a net on the holiday to catch fish on the holiday. Rav Jehudah instructed that sieves may be made on the holiday for the needs of the holiday. Rebbi Immi instructed that pompa²³ may be made on the holiday for the needs of the holiday. The rabbis of Caesarea are saying, one fires pans and pots²⁴ for the needs of the holiday. Samuel said, one pitches barrels but one does not pitch pitchers. One pitches barrels since the pitch is thin; one does not pitch pitchers since the pitch is glazed. Some do switch: one pitches pitchers but one does not pitch barrels²⁴. One pitches pitchers since this is for immediate use; one does not pitch barrels, since this is for storage.

footnotes: ²³ An unidentified utensil. ²⁴ Since ceramic ware must be fired before use, these are not implements at the start of the holiday.. ²⁴ Since ceramic ware must be fired before use, these are not implements at the start of the holiday..

MISHNAH: A person may haul in his produce²⁵ because of thieves and remove his flax from the steeping²⁶ to avoid spoiling on condition that he not plan his work on the holiday. In all cases if they planned their work for the holiday it should spoil.

footnotes: ²⁵ Which may mean harvesting or removing his standing sheaves from the field. ²⁶ A necessary procedure to obtain the fibers from the stalks.

HALAKHAH: And not following Rebbi Jehudah, since Rebbi Jehudah said, he sits and watches²⁷. Rebbi Jacob bar Aḥa in the name of the rabbis: merchandise¹ in danger of spoilage may be moved²⁸ on the holiday. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: it is permitted to buy from a caravan on the intermediate days of a holiday²⁹, if he knows that the caravan comes and depresses the prices. Rebbi Mana said, if he knows that not buying would depress his earnings he may buy; otherwise he may not buy. [Rebbi Yose bar Abun said, earnings and capital are capital. If he knows that not buying would depress his capital he may buy; if not he may not buy.]³⁰; source unknown. Rebbi Jonah and Rebbi Yose instructed in the matter of fine tissues³¹ 4, Note 45. that one may buy them on the holiday to be used on he holiday. Rebbi Isaac ben Rebbi Eleazar commanded to Rebbi Hoshaia ben Rebbi Shammai who was coming from a ship: Sell if you know that if you are selling the ship will wait for you when you come to drink with us³¹ 4, Note 45.; otherwise do not sell. Rebbi Jonah from Bostra had books. He asked Rebbi Huna, may I sell them on the holiday? He told him, enjoy the holiday, drink spiced wine³². Some of the proceeds must be spent on extra holiday expenses..

footnotes: ²⁷ He forbids transporting anything not connected with use on holiday; he prefers that the farmer spend his holiday on the field guarding it rather than permitting agricultural activities without direct connection to the holiday. ¹ Greek πραγματεία. ²⁸ Moved to a safe place for sale after the holiday. ²⁹ This will involve a major business transaction not connected to the enjoyment of the holiday. ³⁰ Addition of the editor of the Venice editio princeps ³¹ Cf. Šabbat ³¹ Cf. Šabbat ³² Latin conditum (vinum)

Rebbi Ḥananiah the colleague of the rabbis said, merchandize is foreclosed from the property of orphans³³. They wanted to say, if there are witnesses; therefore not if there are no witnesses. The Rabbis of Caesarea in the name of Rebbi La: It is necessary that witnesses know since if there are no witnesses who know it is treated as a deposit. [So we are saying,]³⁴ a deposit is not forclosed from the property of minor orphans. What is the difference from a loan? A loan is given to be spent, but this was not given to be spent³⁵ 2:1 (Note 78), Babli 47a..

footnotes: ³³ Since the rules of merchandize in emergency situations are discussed, another rule is mentioned of the same category. Merchandize given in commission can be retrieved from minor heirs even though most other claims must be frozen until the defendants come of age and are able to dispute outsiders’ claims. ³⁴ Addition of the Venice editor, confirmed by G. ³⁵ Qiddušin

Rebbi Abba bar Mamal said, If there were somebody who would vote with me, I would permit to sell firstling meat by the pound³⁶ 5:1. and I would permit to work on the intermediate days of the holiday³⁷. They only forbade to sell firstling meat by the pound so it should be sold cheaply³⁸.; but they are tricky about it and selling it dearly. They only forbade to work on the intermediate days of the holiday so they should eat, and drink, and exert themselves in Torah; but they eat, and drink, and behave wantonly.

footnotes: ³⁶ Mishnah Bekhorot ³⁷ The prohibition has no explicit biblical basis. ³⁸ This is clearly the thrust of the Mishnah. Even though the biblical text repeatedly declares the defective firstling as intrinsically profane, its meat is sold at premium prices because of its connection with sancta

³⁹ 8:2 (Notes 32–35). It refers to the implication of the earlier parts of this Halakhah that one only is permitted to earn money on the intermediate days of a holiday in order to have more money to spend on festive meals. Rebbi Joḥanan said, if you were nominated for the city council, may the Jordan be the master of your border⁴⁰, one is permitted to leave the Land of Israel.. Rebbi Joḥanan said, one complains to the government to be freed from the city council⁴¹. Rebbi Joḥanan said, one borrows against interest for a company of obligation and the sanctification of the month. Rebbi Joḥanan used to go to the assembly hall in the morning⁴², collect the crumbs, and eat them, saying: May my part be with those who ate here in the evening.

footnotes: ³⁹ This paragraph is a slight reformulation of a paragraph in Sanhedrin ⁴⁰ Since the Roman government never allowed local taxes, it appointed rich people to the council (βουλή); these had to provide public services at their own expense. To avoid such an onerous leiturgia ⁴¹ While in general one should avoid contact with Roman imperial officials, it is permitted to file complaints to make oneself undesirable, so as not to be considered for a council appointment. ⁴² Before he became a member of the body fixing the calendar.

MISHNAH: One only buys⁴³ houses, slaves, animals, or stones, for the needs of the holiday or for the needs of the seller who otherwise would not have anything to eat. One does not evacuate from place to place⁴⁴, but he may evacuate into his own courtyard⁴⁵ since this causes him joy. One does not bring vessels from the potter’s house⁴⁶; but if he⁴⁷ is afraid for them he evacuates them into another courtyard.

footnotes: ⁴³ From Jews. ⁴⁴ Both of which are the owner’s property. ⁴⁵ Moving his own movable property into his own real estate is permitted without restrictions. ⁴⁶ Except in cases of need as stated in Chapter 1, Note 160. ⁴⁷ The potter is afraid of thieves.

HALAKHAH: One understands all of them. Stones⁴⁸? As the following⁴⁹: “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: ⁴⁸ One understands the mention in the Mishnah of all items except stones (which are not mentioned in the Babylonian Mishnah). ⁴⁹ Chapter 1, Note 79.

Rebbi Joshua ben Levi asked Rebbi Simeon ben Laqish⁵⁰: may one buy houses from a Gentile? He said to him, about when does the Rabbi ask? On the Sabbath. It was stated: On the Sabbath it is permitted. How does one do it⁵¹ 80b. The rabbinic prohibition of instructing a Gentile to do acts forbidden to a Jew on the Sabbath is never intended to hinder Jews from acquiring real estate in the Holy Land. He shows him wallets full of denars and the Gentile signs and files it with the Archives⁵², the registry of deeds.. Since so we find that Jericho was only conquered on the Sabbath, as it is written⁵³. 6:3., so you shall do during six days. And it is written⁵⁴. 6:4., and on the Seventh Day you shall circle the city seven times. And it is written⁵⁵. 20:20., until it is conquered, even on the Sabbath⁵⁶ Chapter 1 (Note 396), Babli 19a; Sifry Deut. 203.204; Tosephta Eruvin3:7, an interpretation attributed to Roman (post-Hasmonean) times..

footnotes: ⁵⁰ The teacher asking the student to examine him. ⁵¹ Babli Bava qamma ⁵² Latin archivum ⁵³ Jos ⁵⁴ Jos ⁵⁵ Deut ⁵⁶ Šabbat

“If he has nothing to eat he harvests, and forms sheaves, and threshes, on condition that he not thresh with cattle.⁵⁷” That if he supplies for a single person. But supplies for the public he even threshes with cattle.

footnotes: ⁵⁷ Babli 12b, Tosephta 1:11.

One does not evacuate from a beautiful dwelling to a beautiful dwelling, nor from a (beautiful) [ugly] dwelling to an ugly dwelling, nor from an ugly dwelling to a beautiful dwelling; not to mention from a beautiful dwelling to an ugly dwelling. But if it is his own property, even from a beautiful dwelling to an ugly dwelling; it is a joy for a person to dwell in his own.

One evacuates the dead or bones⁵⁸ neither from an honored grave to an honored one, nor from a contemptible one to a contemptible, nor from a contemptible to an honored one. But if it is his own property, even from an honored to a contemptible; it is sweet for a person to rest with his forefathers.

footnotes: ⁵⁸ At any time.

“One does not bring vessels from the potter’s house.” This implies, merchandise in danger of spoilage may be moved²⁸ on the holiday.

footnotes: ²⁸ Moved to a safe place for sale after the holiday.

MISHNAH: One covers cut figs with straw⁵⁹; Rebbi Jehudah says, also one thickens⁶⁰. The sellers of produce, clothing, and vessels, sell privately for holiday needs. Hunters, grain splitters and farina millers do their work privately on the holiday. Rebbi Yose said, they restricted themselves⁶¹.

footnotes: ⁵⁹ Figs spread out on the roof to dry into either dried figs or fig cakes, to protect them from birds. ⁶⁰ If it is necessary to put the drying figs on top of one another to produce fig cakes. ⁶¹ These professions were exempted from rabbinic restrictions of their work since their products are necessary for the enjoyment of the holiday, but they preferred to declare a general holiday for themselves.

HALAKHAH: So is the Mishnah: one thickens⁶²; Rebbi Jehudah said, small amounts may be lost so large amounts not be lost; Rebbi Yose says, nothing at all shall be lost⁶³. Cahana said, there are things in holidays more difficult than “tent coverings” and “skin diseases”⁶⁴ and Nega`im in the Sixth Order of the Mishnah.. There, Rav Jeremiah said in the name of Rav, one spreads a mat over rows of any bricks on the Sabbath⁶⁵ 4, Note 39. If there is no problem of covering building material on the Sabbath, covering potential food on the holidays should be no problem at all and would not need a mention in the Mishnah, not to speak of R. Jehudah’s switch. The added text is from G and the text in Šabbat.. And here he says so? The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: To pluck from the ground is between them. The rabbis are saying, he plucks and thickens⁶⁶. Rebbi Jehudah says, he may not pluck but may thicken⁶⁷.

footnotes: ⁶² One does not read “also”, which would make R. Jehudah more lenient than the anonymous majority (identified with R. Yose) which must be supposed to be more lenient than R. Jehudah. ⁶³ Quoted from Halakhah 1, Note 30. ⁶⁴ It is more difficult to understand R. Jehudah’s switch from restrictive to lenient than many hidden inferences from biblical rules contained in Tractates Ahilut ⁶⁵ Quoted from Šabbat ⁶⁶ The rabbis permit to pluck straw from the field on the intermediate days of the holiday in order to cover drying figs. ⁶⁷ R. Jehudah forbids plucking straw, he only permits thickening. Once the Mishnah is corrected as in Note 62 there is no problem; he is restrictive.

⁶⁸ 4:1, Notes 43–47. The net-fishermen of Tiberias, and the grain splitters of Acco, and the farina millers of Sepphoris, accepted not to work on the intermediate days of a holiday. One understands the farina millers of Sepphoris, and the grain splitters of Acco. The net-fishers of Tiberias, do they not diminish the enjoyment of the holiday? He may fish with a hook; he may fish with a stationary net. Even so, do they not diminish the enjoyment of the holiday? Rebbi Immi cursed them because they diminish the enjoyment of the holiday⁶⁹.

footnotes: ⁶⁸ This is from Pesaḥim ⁶⁹ And the rules of the guild would not permit the individual to supply his neighbors.