Pesachim 100

ואל ישנה אדם מפני המחלוקת כיוצא בו המוליך פירות שביעית ממקום שכלו למקום שלא כלו או ממקום שלא כלו למקום שכלו חייב לבער ר' יהודה אומר צא והבא לך אף אתה:

AND A MAN MUST NOT ACT DIFFERENTLY [FROM LOCAL CUSTOM] ON ACCOUNT OF THE QUARRELS [WHICH WOULD ENSUE]. SIMILARLY, HE WHO TRANSPORTS SABBATICAL YEAR PRODUCE FROM A PLACE WHERE IT HAS CEASED TO A PLACE WHERE IT HAS NOT CEASED OR FROM A PLACE WHERE IT HAS NOT CEASED TO A PLACE WHERE IT HAS CEASED,<span class="x" onmousemove="('comment',' The law concerning produce of the Sabbatical year is this: as long as there is produce in the field available for animals, a man may keep produce at home as his private property; but when the produce in the field has ceased, - the animals having consumed it, he must carry out the produce from his home and declare it free for all. Having done this, he may then take back into the house whatever he needs for his private use ihrgc,n');">¹</span> IS BOUND TO REMOVE IT.<span class="x" onmousemove="('comment',' I.e., place it at everybody's disposal.');">²</span> R'JUDAH SAID: 'DO YOU TOO GO OUT AND BRING [PRODUCE] FOR YOURSELF.<span class="x" onmousemove="('comment',' This is explained in the GEMARA:');">³</span> <big><b>GEMARA: </b></big>Why particularly THE EVE OF PASSOVER?

<big><strong>גמ׳</strong></big> מאי איריא ערבי פסחים אפילו ערבי שבתות וערבי ימים טובים נמי דתניא העושה מלאכה בערבי שבתות וימים טובים מן המנחה ולמעלה אינו רואה סימן ברכה לעולם התם מן המנחה ולמעלה הוא דאסור סמוך למנחה לא הכא מחצות אי נמי התם סימן ברכה הוא דלא חזי אבל שמותי לא משמתינן ליה הכא שמותי נמי משמתינן ליה

Even on the eve of Sabbaths and Festivals too? For it was taught: He who does work on the eve of Sabbaths or Festivals from minhah<span class="x" onmousemove="('comment',' The afternoon service, and the time for same - beginning generally two and a half hours before nightfall.');">⁴</span> and onwards will never see a sign of blessing?<span class="x" onmousemove="('comment',' I.e., the money earned then will not be profitable.');">⁵</span> - There it is forbidden only from minhah and onwards, but not near to<span class="x" onmousemove="('comment',' I.e., before.');">⁶</span> minhah; [whereas] here it is [forbidden] from midday.

גופא העושה מלאכה בערבי שבתות ובערבי ימים טובים מן המנחה ולמעלה ובמוצאי שבת ובמוצאי יו"ט ובמוצאי יום הכפורים ובכל מקום שיש שם נידנוד עבירה לאתויי תענית ציבור אינו רואה סימן ברכה לעולם:

Alternatively, there he merely does not see a sign of blessing,<span class="x" onmousemove="('comment',' I.e., it is inadvisable.');">⁷</span> yet we do not place him under the ban; [whereas] here we even place him under the ban. [To turn to] the main text: He who does work on the eve of the Sabbath and on the eve of Festivals from minhah and onwards, and at the termination of the Sabbath or at the termination of a Festival, or at the termination of the Day of Atonement, or wherever there is the [least] suspicion of sin,<span class="x" onmousemove="('comment',' As he may continue work after the Sabbath or Festival has actually commenced; or begin before they have quite terminated.');">⁸</span> which is to include a public fast,<span class="x" onmousemove="('comment',' Proclaimed on account of rain, when work was forbidden, Ta'an. 12b. On other fast-days work is permitted.');">⁹</span> will never see the sign of a blessing.

ת"ר יש זריז ונשכר ויש זריז ונפסד יש שפל ונשכר ויש שפל ונפסד זריז ונשכר דעביד כולי שבתא ולא עביד במעלי שבתא זריז ונפסד דעביד כולי שבתא ועביד במעלי שבתא שפל ונשכר דלא עביד כולי שבתא ולא עביד במעלי שבתא שפל ונפסד דלא עביד כולי שבתא ועביד במעלי שבתא אמר רבא הני נשי דמחוזא אע"ג דלא עבדן עבידתא במעלי שבתא משום מפנקותא הוא דהא כל יומא נמי לא קא עבדן אפילו הכי שפל ונשכר קרינן להו

Our Rabbis taught: Some are industrious and profit [thereby,] while others are industrious and suffer loss; some are indolent<span class="x" onmousemove="('comment',' Lit., 'low'.');">¹⁰</span> and profit [thereby], while others are indolent and suffer loss. An industrious man who profits, - he who works the whole week but does not work on the eve of the Sabbath. An industrious man who suffers loss, - he who works the whole week and works on the eve of the Sabbath. An indolent man who profits, - he who does not work the whole week and does not work on the eve of the Sabbath.<span class="x" onmousemove="('comment',' Though his abstention then is due to indolence, not to respect for the Sabbath, he is nevertheless rewarded, since in fact he does abstain.');">¹¹</span>

רבא רמי כתיב (תהלים נז, יא) כי גדול עד שמים חסדך וכתיב (תהלים קח, ה) כי גדול מעל שמים חסדך הא כיצד כאן בעושין לשמה וכאן בעושין שלא לשמה וכדרב יהודה דאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ומצות אף על פי שלא לשמה שמתוך שלא לשמה בא לשמה:

An indolent man who suffers loss, - he who does not work the whole week but works on the eve of the Sabbath. Raba said: As to these women of Mahuza,<span class="x" onmousemove="('comment',' V. p. 20, n. 5.');">¹²</span> though they do not work on the eve of the Sabbath, it is because they are used to indulgence [indolence], seeing that they do not work every day either. Yet even so, we call them, an indolent person who profits'.<span class="x" onmousemove="('comment',' [Var. lec. (v. Rashi) ; These women of Mahuza, although the reason they do no work. . Sabbath is that they are used . ,yet even so are called etc.]');">¹³</span> Raba opposed [two verses].

תנו רבנן המצפה לשכר אשתו וריחים אינו רואה סימן ברכה לעולם שכר אשתו מתקולתא ריחייא אגרתא אבל עבדה ומזבנה אישתבוחי משתבח בה קרא דכתיב (משלי לא, כד) סדין עשתה ותמכור:

It is written, For thy mercy is great unto the heavens;<span class="x" onmousemove="('comment',' Ps. LVII, 11.');">¹⁴</span> whereas it is also written, For thy mercy is great above the heavens?<span class="x" onmousemove="('comment',' Ibid. CVIII, 5.');">¹⁵</span> How is this [to be explained]? Here it refers to those who perform [God's behest] for its own sake;<span class="x" onmousemove="('comment',' Lit., 'name'. To them, His mercy is great above the heavens.');">¹⁶</span> there it refers to those who perform [it] with an ulterior motive.<span class="x" onmousemove="('comment',' Lit., 'not for its own name'.');">¹⁷</span>

ת"ר המשתכר בקנים ובקנקנים אינו רואה סימן ברכה לעולם מאי טעמא כיון דנפיש אפחזייהו שלטא בהו עינא: תנו רבנן תגרי סימטא ומגדלי בהמה דקה וקוצצי אילנות טובות ונותנין עיניהן בחלק יפה אינו רואה סימן ברכה לעולם מאי טעמא דתהו ביה אינשי:

And [this is] in accordance with Rab Judah. For Rab Judah said in Rab's name: A man should always occupy himself with Torah and good deeds, though it is not for their own sake, for out of [doing good] with an ulterior motive there comes [doing good] for its own sake. Our Rabbis taught: He who looks to the earnings of his wife or of a mill will never see a sign of blessing.' The earnings of his wife' means [when she goes around selling wool] by weight.<span class="x" onmousemove="('comment',' Jast.; i.e., trading in wool, but not making it up; this realizes very little profit and is not a dignified occupation for a woman.');">¹⁸</span> '[The earnings of] a mill' means its hire.<span class="x" onmousemove="('comment',' But trading in mills, buying and selling them, is profitable.');">¹⁹</span>

ת"ר ד' פרוטות אין בהן סימן ברכה לעולם שכר כותבין ושכר מתורגמנין ושכר יתומים ומעות הבאות ממדינת הים

But if she makes [e.g. , woollen garments] and sells them, Scripture indeed praises her, for it is written, she maketh linen garments and selleth them.<span class="x" onmousemove="('comment',' Prov. XXXI, 24. This occurs in the description of the 'woman of valour'.');">²⁰</span> Our Rabbis taught: He who trades in cane and jars will never see a sign of blessing. What is the reason? Since their bulk is large, the [evil] eye has power over them. Our Rabbis taught: Traders in market-stands<span class="x" onmousemove="('comment',' [Heb. Simta. Tosef. Bek. II has Shemittah, the Sabbatical year when trading with produce is forbidden.]');">²¹</span>

בשלמא שכר מתורגמנין משום דמיחזי כשכר שבת ומעות יתומים נמי לאו בני מחילה נינהו מעות הבאות ממדינת הים משום דלאו כל יומא מתרחיש ניסא

and those who breed small cattle,<span class="x" onmousemove="('comment',' Sheep, goats, etc.');">²²</span> and those who cut down beautiful trees,<span class="x" onmousemove="('comment',' To sell for their timber.');">²³</span> and those who cast their eyes at the better portion,<span class="x" onmousemove="('comment',' When sharing with their neighbour.');">²⁴</span> will never see a sign of blessing. What is the reason?

אלא שכר כותבין מאי טעמא א"ר יהושע בן לוי כ"ד תעניות ישבו אנשי כנסת הגדולה על כותבי ספרים תפילין ומזוזות שלא יתעשרו שאילמלי מתעשרין אין כותבין: ת"ר כותבי ספרים תפילין ומזוזות הן ותגריהן ותגרי תגריהן וכל העוסקין במלאכת שמים לאיתויי מוכרי תכלת אינן רואין סימן ברכה לעולם ואם עוסקין לשמה רואין:

Because people gaze at them.<span class="x" onmousemove="('comment',' Market traders are exposed to the public gaze, and so to the evil eye, which is a potent source of misfortune. The other three incur the ill-will of people, the first because breeding small animals was generally frowned upon.');">²⁵</span> Our Rabbis taught: Four perutoth never contain a sign of blessing:<span class="x" onmousemove="('comment',' Perutah was the smallest coin. I.e., the monies earned by the four things enumerated.');">²⁶</span> the wages of clerks, the wages of interpreters,<span class="x" onmousemove="('comment',' Officials who spoke the Sabbath lectures of the Sages to the congregation; the Sage whispered his statements to the interpreter, and he explained them to the people. Also, those who publicly interpreted and translated the weekly readings of the Law on the Sabbath.');">²⁷</span> the profits of orphans,<span class="x" onmousemove="('comment',' Orphans' money was sometimes entrusted to people to trade with, and they kept half the profit for themselves for their labour.');">²⁸</span> and money that came from oversea countries.

בני ביישן נהוג דלא הוו אזלין מצור לצידון במעלי שבתא אתו בנייהו קמיה דר' יוחנן אמרו לו אבהתין אפשר להו אנן לא אפשר לן אמר להו כבר קיבלו אבותיכם עליהם שנאמר (משלי א, ח) שמע בני מוסר אביך ואל תטוש תורת אמך:

As for the wages of interpreters, that is well, [the reason being] because it looks like wages for Sabbath [work]; orphans money too, because they are not capable of renunciation;<span class="x" onmousemove="('comment',' He may take more than his due, and a minor cannot legally renounce it in his favour.');">²⁹</span> money which comes from overseas, because a miracle does not occur every day.<span class="x" onmousemove="('comment',' Considerable danger attended the transport of freights at sea, and one might very easily suffer loss.');">³⁰</span> But what is the reason for the wages of writers? - Said R'Joshua B'Levi: The men of the Great Assembly<span class="x" onmousemove="('comment',' A body of one hundred and twenty men founded by Ezra, regarded as the bearers of Jewish teaching and tradition after the Prophets; v. Ab. I, 1.');">³¹</span> observed twenty-four fasts so that those who write Scrolls, tefillin and mezuzoth<span class="x" onmousemove="('comment',' V. Glos.');">³²</span> should not become wealthy for if they became wealthy they would not write.

בני חוזאי נהגי דמפרשי חלה מארוזא אתו ואמרו ליה לרב יוסף אמר להו ניכלה זר באפייהו איתיביה אביי דברים המותרים ואחרים נהגו בהן איסור

Our Rabbis taught: Those who write Scrolls, tefillin, and mezuzoth, they, their traders and their traders' traders,<span class="x" onmousemove="('comment',' All who trade in these, whether directly or indirectly.');">³³</span> and all who engage [in trade] in sacred commodities,<span class="x" onmousemove="('comment',' Lit., 'work'.');">³⁴</span> which includes the sellers of blue wool,<span class="x" onmousemove="('comment',' Wool dyed blue for insertion in garments as fringes; v. Num. XV, 38.');">³⁵</span> never see a sign of blessing. But if they engage [therein] for its own sake,<span class="x" onmousemove="('comment',' To benefit the community, profit being a secondary consideration.');">³⁶</span> they do see [a sign of blessing]. The citizens of Beyshan<span class="x" onmousemove="('comment',' Beyshan (Scythopolis) in Galilee (Jast.) . [Beyshan was, however, far too distant from Tyre to enable its inhabitants to go there and back in one day. It must therefore be located in the neighbourhood of Tyre and it is identified with the village at Abasiya, N.E. of Tyre (Hurwitz, Palestine, p. 112) .]');">³⁷</span> were accustomed not to go from Tyre to Sidon<span class="x" onmousemove="('comment',' On the coast of Palestine. Friday was market day at Sidon (Rashi) .');">³⁸</span> on the eve of the Sabbath. Their children went to R'Johanan and said to him, For our fathers this was possible; for us it is impossible. Said he to them, Your fathers have already taken it upon themselves, as it is said, Hear my son, the instruction of thy father, and forsake not the teaching of thy mother.<span class="x" onmousemove="('comment',' Prov. I, 8.');">³⁹</span> The inhabitants of Hozai<span class="x" onmousemove="('comment',' Known to-day as Khuzistan, in S. W. Persia; Obermeyer, pp. 204ff.');">⁴⁰</span> were accustomed to separate hallah on rice.<span class="x" onmousemove="('comment',' Which is necessary by law.');">⁴¹</span> [When] they went and told it to R'Joseph he said to them, Let a lay Israelite eat it in their presence:<span class="x" onmousemove="('comment',' Hallah may be eaten by a priest only. Thus he intimated that this was not hallah.');">⁴²</span> Abaye raised an objection against him: Things which are permitted, yet others treat them as forbidden,<span class="x" onmousemove="('comment',' Lit., 'practise a prohibition in connection with them'.');">⁴³</span>