Moed Katan 26

והתניא מביאין כלים מבית האומן כגון כד מבית הכדר וכוס מבית הזגג אבל לא צמר מבית הצבע ולא כלים מבית האומן ואם אין לו מה יאכל נותן לו שכרו ומניחו אצלו ואם אינו מאמינו מניחו בבית הסמוך לו ואם חושש להם שמא יגנבו (מפנן לחצר אחרת ואם אינו מאמינו) מביאן בצנעה בתוך ביתו

And [in fact] it is taught [thus]: 'Wares may be brought [home] from the house of the craftsman, for instance, jugs from the jug maker's and tumblers from the glass maker's, but not wool from the dyer's nor articles from the house of the craftsman; but if he has not [enough] to eat one gives him his pay [in advance] and leaves the object with him, if however he does not trust him he leaves It In a house near him<span class="x" onmousemove="('comment',' The craftsman.');">¹</span> and if he is anxious about the things lest they be stolen he<span class="x" onmousemove="('comment',' The owner takes the things into his house.');">²</span> brings them home privily'.<span class="x" onmousemove="('comment',' V. supra n. 3.');">³</span>

תרצת מביאין מוליכין קשיא דקתני אין מביאין וכל שכן שאין מוליכין אלא מחוורתא כדשניין מעיקרא:

You have thus explained<span class="x" onmousemove="('comment',' Lit., 'straightened out'.');">⁴</span> [the discrepancy] about 'bringing home', [but] the discrepancy about 'conveying' still remains a difficulty; for when it states WARES MAY NOT BE BROUGHT HOME, [it follows] much less may one convey [wares to the house of the craftsman]! Hence [obviously] the explanation given at first<span class="x" onmousemove="('comment',' Namely that the Baraitha ruling (cf. Pes. 55b) refers to the fourteenth of Nisan while our Mishnah refers to the festival week. Cf. R. Ash's reply, above. For further notes on this passage v. pes., Sonc. ed. p. 276. ,ughme');">⁵</span> is the correct one.

<big><strong>מתני׳</strong></big> מחפין את הקציעות בקש רבי יהודה אומר אף מעבין מוכרי פירות כסות וכלים מוכרים בצנעה לצורך המועד הציידין והדשושות והגרוסות עושין בצנעה לצורך המועד רבי יוסי אומר הם החמירו על עצמן:

<big><b>MISHNAH: </b></big>FIGS [WHILE DRYING] MAY BE COVERED WITH STRAW;<span class="x" onmousemove="('comment',' During the festival week, to protect them from rain. are split figs, which are sun-dried and pressed into cakes. V. commentaries on Alfasi 's text and Krauss, TA II, 246.');">⁶</span> R'JUDAH SAYS, THEY MAY EVEN BE PILED UP [IN HEAPS].<span class="x" onmousemove="('comment',' The figs, or the covering straw. V. GEMARA:');">⁷</span> VENDORS OF FRUITS, CLOTHING AND [OTHER] WARES MAY SELL Privily FOR THE REQUIREMENTS OF THE FESTIVAL [WEEK].

<big><strong>גמ׳</strong></big> פליגי בה רבי חייא בר אבא ורבי אסי ותרוייהו משמיה דחזקיה ורבי יוחנן חד אמר מחפין אקלושי מעבין אסמוכי וחד אמר מחפין בין אקלושי בין אסמוכי מעבין עושה אותו כמין כרי תניא נמי הכי מעבין עושה אותו כמין כרי דברי ר' יהודה:

FISHERMEN, GROATS-POUNDERS AND GRIST GRINDERS<span class="x" onmousemove="('comment',' Coarse and fine.');">⁸</span> PLY THEIR TRADE PRIVILY FOR THE REQUIREMENTS OF THE FESTIVAL [WEEK]. R'JOSE SAYS, THEY HAVE IMPOSED A RESTRICTION ON THEMSELVES.<span class="x" onmousemove="('comment',' V. GEMARA:');">⁹</span>

מוכרי פירות כסות וכלים מוכרין בצנעה וכו': אבעיא להו הן החמירו על עצמן דלא הוו עבדי כלל או דלמא דהוו עבדי בצנעה

<big><b>GEMARA: </b></big>R'Hiyya B'Abba and R'Assi differ [in their interpretation] both in the name of Hezekiah and R'Johanan.<span class="x" onmousemove="('comment',' All four were Palestinian teachers (Tiberias) .');">¹⁰</span> One says that the [former expression], they MAY BE COVERED, MEHAPPIN, means [covering but] lightly, and [the latter] MAY EVEN BE PILED UP, ME'ABBIN, means [spreading the straw] closely; the other says that MAY BE COVERED, means [spreading the straw] lightly or densely, while [the latter expression], MAY EVEN BE PILED UP, means miaking a sort of pile.<span class="x" onmousemove="('comment',' Supra n. 2.');">¹¹</span> It is also taught thus: 'May be piled up [me'abbin] - making a sort of pile: these are the words of R'Judah'.

ת"ש מוכרי פירות כסות וכלים מוכרין בצנעה לצורך המועד ר' יוסי אומר תגרי טבריא הן החמירו על עצמן שלא יהו מוכרין כל עיקר צדי חיות ועופות ודגים צדין בצנעה לצורך המועד רבי יוסי אומר צדי עכו הן החמירו על עצמן שלא יהו צדין כל עיקר דשושי חילקא טרגיס וטיסני דוששין בצנעה לצורך המועד ר' יוסי אומר דשושי ציפורי הן החמירו על עצמן שלא יהו דוששין כל עיקר

VENDORS OF FRUITS, CLOTHING AND [OTHER] WARES MAY SELL PRIVILY. The question was asked: Does THEY HAVE IMPOSED A RESTRICTION ON THEMSELVES, mean that they do not work at all, or perhaps that they do it privily? Come and hear: 'Vendors of fruits, clothing and [other] wares sell privily for the requirements of the festival [week]; R'Jose says, The Tiberian traders have imposed a restriction on themselves not to sell at all.

אמר אביי חילקא חדא לתרתי טרגיס חדא לתלת טיסני חדא לארבעה כי אתא רב דימי אמר כונתא

Deerstalkers, fowlers and fishermen catch privily for the requirements of thee festival [week]; it. Jose says, The catchers of Acra have imposed a restriction on themselves not to catch at all. Groats-pounders make hilka<span class="x" onmousemove="('comment',' Latin halica, alicia. Cf. Martial, Epigr. XIII, 9: 'Villio est alicia, carior illa faba'. It is mentioned there with the fine Egyptian lentil (Niliacam lentem) .');">¹²</span>

מיתיבי חילקא טרגיס וטיסני טמאין בכל מקום בשלמא למ"ד חדא לתרתי לתלת ולארבעה משום הכי טמאין בכל מקום דאתכשור אלא למ"ד כונתא אמאי טמאין בכל מקום הא לא איתכשור

[coarse meal], tragus<span class="x" onmousemove="('comment',' Lat. tragum, pulse, porridge.');">¹³</span> [pulse-porridge] and tisana<span class="x" onmousemove="('comment',' Lat. pitsana, barley crushed and cleansed from the husks.');">¹⁴</span> [pearl-barley] privily for the requirements of the festival [week]; R'Jose says, The gristpounders of Sepphoris have imposed a restriction on themselves not to pound at all'.

כגון דמיקלפן דאי לאו דשרא להו במיא לא הוה מיקלפא ואמאי קרי ליה חילקא דשקל חלקיהו

Abaye explained:<span class="x" onmousemove="('comment',' By popular etymology. ekj');">¹⁵</span> Hilka means [groats of] one [grain broken] in two;<span class="x" onmousemove="('comment',' Derived from 'divide' (into halves) .');">¹⁶</span> tragus, one into three;<span class="x" onmousemove="('comment',' From the Greek ** in three parts.');">¹⁷</span>

מיתיבי הנודר מן הדגן אסור אף בפול המצרי יבש ומותר בלח ומותר באורז בחילקא וטרגיס וטיסני בשלמא למ"ד חדא לתרתי חדא לתלת וחדא לארבעה שפיר דנפקו להו מתורת דגן אלא למ"ד כונתא דגן מעליא הוא קשיא

tisana, one into four.<span class="x" onmousemove="('comment',' Greek ** four.');">¹⁸</span> When R'Dimi came [from Palestine] he said: [All these are] kuntha [spelt]. An objection was raised: Hilka, tragus and tisana are [considered as] 'tainted'<span class="x" onmousemove="('comment',' Literally (ritually) defiled, potentially or actually, by the grain being washed before the milling. Fruits, grain and vegetables are not subject to ritual defilement until washed or sprayed or have Purposely been left exposed to get damped by rain or dew. After that deliberate damping these take ritual defilement by contact with defiling objects. Cf. Lev. XI, 34. 37-38 with commentaries of Rashi and Nahmanides and B.M. 22a-b, (Sonc. ed. p. 138-9) .');">¹⁹</span>

רב הונא שרא להו להנהו כרופייתא למיזל לזבוני כי אורחייהו בשוקא איתיביה רב כהנא חנות פתוחה לסטיו פותח ונועל כדרכו

everywhere.<span class="x" onmousemove="('comment',' M. Maksh. VI, 2, and cf. Pes 40a. eukj');">²⁰</span> Now this harmonizes well with the explanation that it is one [grain broken] in two, three or four; they are [considered] 'tainted' everywhere, because they have been rendered 'fit' [liable to take the taint of impurity]; but according to the explanation that they are all 'spelt', why then are they taken as 'tainted' everywhere, for these have not [necessarily] been rendered 'fit' [by damping]? [Sometimes they are], for instance, where the groats are [made of] peeled [spelt]; because, unless the grain had been soaked in water it would not peel.

פתוחה לרה"ר פותח אחת ונועל אחת וערב יום טוב האחרון של חג מוציא ומעטר את שוקי העיר בפירות בשביל כבוד י"ט האחרון מפני כבוד י"ט האחרון אין שלא מפני כבוד י"ט לא

And why is it called hilka? Because it has had its 'tunic'<span class="x" onmousemove="('comment',' Another popular derivation from a shirt or tunic.');">²¹</span> [husk] taken off.

לא קשיא הא בפירי הא בתבלין:

An objection was raised: 'One who vowed [to abstain] from dagan<span class="x" onmousemove="('comment',' Means 'cereal' in the (final) form of grain.');">²²</span> is debarred even from [partaking of] the Egyptian bean<span class="x" onmousemove="('comment',' V. supra p. 77, n. 7.');">²³</span> when dry, but is allowed to eat it when fresh [green];<span class="x" onmousemove="('comment',' When it is not called a 'cereal' but a 'vegetable' and 'in vows we follow the (meaning of terms in) popular parlance', Ned. 49a; cf. ');">²⁴</span>

<br><br><big><strong>הדרן עלך מי שהפך:</strong></big><br><br>

and he is permitted rice,<span class="x" onmousemove="('comment',' Or hirse. V. Pes. 35a.');">²⁵</span> hilka, tragus and tisana.<span class="x" onmousemove="('comment',' V. Ned. 55b; Tosef. Ned. IV, 1, ZM. p. 279. 17-l8.');">²⁶</span> Now, this harmonizes well with the explanation that these [varieties] are so called because one [grain] is broken into two, three or four; it is Proper [to allow him to eat] because these [being now meal] no longer belong to the [category] of dagan [grain]; but according to him who says that hilka is [what we call] 'spelt', it is [still] properly [designated as] dagan! - This is a difficulty.

מתני׳ <big><strong>ואלו</strong></big> מגלחין במועד הבא ממדינת הים ומבית השביה והיוצא מבית האסורין והמנודה שהתירו לו חכמים וכן מי שנשאל לחכם והותר והנזיר והמצורע מטומאתו לטהרתו

R'Huna<span class="x" onmousemove="('comment',' Of Sura, Rab's disciple and successor. Many texts (v. D.S. and SBH) read here Rab Judah at Pumbeditha, also a disciple of Rab, as was also R. Kahana, mentioned next. ihkc,c t,hhpurf t,hpurf');">²⁷</span> permitted vendors of Pot-herbs<span class="x" onmousemove="('comment',' And other ingredients for food seasoning or 'cornchandlers'. V. Tosaf. s.v. and (sing.) , probably connected with the Greek **');">²⁸</span> to go and sell in the festival week in the market Place in the ordinary way.

ואלו מכבסין במועד הבא ממדינת הים ומבית השביה והיוצא מבית האסורין

R'Kahana thereupon put an objection to him [from the following]: 'A shop which opens into a colonnade may be opened and closed in the ordinary way; if it opens into the public domain, [the shopkeeper] may open one door and close one; and on the day preceding the last day of the Feast [of Tabernacles]<span class="x" onmousemove="('comment',' The bracket is omitted in the Tosefta (M.K. II, 13) and other texts and rightly so, as the addition confines the permission only to the last part of Tabernacles, whereas there is no reason to exclude that of Passover.');">²⁹</span> he may bring out fruit and decorate the markets all round the town in honour of the last day of the Feast'. [That is to say], 'In honour of the last day of the Feast, [he may open]; but if not in honour of last day of the Feast, he may not [open]! That is not difficult [to explain]: This latter prohibition refers to sale of fruits, whereas in the former case it is the sale of seasoning [pot-herbs that is allowed]. <big><b>MISHNAH: </b></big>AND THESE [MAY] CROP<span class="x" onmousemove="('comment',' Lit., 'shave'.');">³⁰</span> [THEIR HAIR] DURING THE FESTIVAL [WEEK]: ONE ARRIVING [HOME] FROM ABROAD,<span class="x" onmousemove="('comment',' Lit., 'From a maritime province'.');">³¹</span> OR FROM A PLACE OF CAPTIVITY OR ONE COMING OUT OF PRISON, OR ONE UNDER A BAN<span class="x" onmousemove="('comment',' Lit., 'repelled' for some flagrant breach of discipline, a religious or moral offence. The matter is discussed fully infra 16aff. The 'repelled' person was expected to go about in sorry apparel, with disordered hair during the time of disgrace. as if in mourning.');">³²</span> TO WHOM THE SAGES HAVE [JUST] GRANTED ABSOLUTION. AND LIKEWISE ONE WHO APPLIED TO A SAGE<span class="x" onmousemove="('comment',' A hakam, an ordained Rabbi, to absolve him of a vow to go unkempt for a period, which is found to have been made rashly and is now extremely inconvenient or impossible of fulfillment. Cf. e.g., Ned. IX, 6; 66a.');">³³</span> AND WAS ABSOLVED [BY HIM], AND A NAZIRITE<span class="x" onmousemove="('comment',' V. Num. VI, 1-21. If he became defiled by contact with a corpse he had first to be ritually purified and shaved (ibid 6-9) ; or, on the completion of his Nazirite period (13, 18) .');">³⁴</span> OR A LEPER ON EMERGING FROM HIS [STATE OF RITUAL] IMPURITY TO [BEGIN] HIS PURIFICATION.<span class="x" onmousemove="('comment',' He had likewise to be shaved and to wash his garments. Lev. XIV, 8-9.');">³⁵</span> AND THESE [MAY] WASH [THEIR GARMENTS] DURING THE FESTIVAL [WEEK]: ONE ARRIVING [HOME] FROM ABROAD,<span class="x" onmousemove="('comment',' Lit., 'From a maritime province'.');">³¹</span> OR FROM THE PLACE OF [HIS] CAPTIVITY, OR COMING OUT OF PRISON