Pesachim 103

ביישוב לא עבידנא מפני שינוי המחלוקת במדבר מאי א"ל הכי אמר רב אמי ביישוב אסור במדבר מותר

in inhabited places I do not work,<span class="x" onmousemove="('comment',' On the second day of Festivals. [I.e., when I happen to be in Babylon, v. infra p. 52a.]');">¹</span> because it is a change [which would lead to] strife.

רב נתן בר אסיא אזל מבי רב לפומבדיתא בי"ט שני של עצרת שמתיה רב יוסף א"ל אביי ולנגדיה מר נגידי א"ל עדיפא עבדי ליה דבמערבא מימנו אנגידא דבר בי רב ולא מימנו אשמתא

[But] how is it in the wilderness? - Said he to him, Thus did R'Ammi say: In inhabited regions it is forbidden; in the desert it is permitted. R'Nathan B'Asia went from Rab's academy [in Sura]<span class="x" onmousemove="('comment',' [Var. lec. 'Biram' on the West bank of the Euphrates. v. Asheri and MS.M. In Biram, which was the home of R. Nathan b. Asia, only a one day Festival was observed, v. R.H., Sonc. ed. p. 100, n. 2 and Obermeyer, p. 99].');">²</span>

א"ד נגדיה רב יוסף א"ל אביי נשמתיה מר דרב ושמואל דאמרי תרוייהו מנדין על שני ימים טובים של גליות א"ל ה"מ איניש דעלמא הכא צורבא מדרבנן הוא דטבא ליה עבדי דבמערבא מימנו אנגדתא דבר בי רב ולא מימנו אשמתא:

to Pumbeditha on the second Festival day of Pentecost, [whereupon] R'Joseph put him under the ban. Said Abaye to him, Yet let the master punish him with lashes? - Said he to him, I have treated him more severely, for in the West [sc. Palestine] they take a vote for punishing a disciple with lashes, yet they do not take a vote on the ban.<span class="x" onmousemove="('comment',' As the ban would damage his prestige more than corporal punishment. This proves that the ban is a severer punishment.');">³</span>

כיוצא בו המוליך פירות שביעית וכו': ולית ליה לר' יהודה הא דתנן נותנין עליו חומרי המקום שיצא משם וחומרי המקום שהלך לשם

Others say, R'Joseph had him lashed. Said Abaye to him, Yet let the Master ban him, for Rab and Samuel both said: We impose the ban for [the violation of] the two Festival days of the Diaspora? - Said he to him, That refers only to an ordinary person, but here it is a scholar, so I did what was better for him, for in the West they take a vote fo punishing a disciple with lashes, yet they do not take a vote on the ban.

אמר רב שישא בריה דרב אידי מילתא אחריתי קאמר ר' יהודה וה"ק או ממקום שלא כלו למקום שלא כלו ושמע שכלו במקומו חייב לבער ר' יהודה אומר צא והבא לך אף אתה מהיכא דאייתינהו והא לא כלו להו

SIMILARLY, HE WHO TRANSPORTS SABBATICAL-YEAR PRODUCE etc. Does then R'Judah not accept what we learned, WE LAY ON HIM THE RESTRICTIONS OF THE PLACE WHENCE HE DEPARTED AND THE RESTRICTIONS OF THE PLACE WHITHER HE HAS GONE? - Said R'Shisha the son of R'Idi, R'Judah says<span class="x" onmousemove="('comment',' [Var. lec. omit 'R. Judah' the reference being to the first Tanna, v. Rashi.]');">⁴</span> a different thing, and this is its meaning: or from a place where it has not ceased to a place where it has not ceased, and then he heard that it had ceased in his town, he is bound to remove it.

למימרא דר' יהודה לקולא קאמר והאמר ר"א לא אמר רבי יהודה אלא לחומרא אלא איפוך אינו חייב לבער רבי יהודה אומר צא והבא לך אף אתה מהיכא דאייתינהו והא כלו להו

R'Judah said: [He can say,]<span class="x" onmousemove="('comment',' To the people of the place whence he came.');">⁵</span> 'Do you too go out and procure [produce] for yourself from the place whence I have obtained it', since it has not ceased for them.<span class="x" onmousemove="('comment',' Thus, he does not regard the practice of his own town, since they too can do as he.');">⁶</span>

אביי אמר לעולם כדקתני וה"ק או ממקום שלא כלו למקום שכלו והחזירן למקומן ועדיין לא כלו אינו חייב לבער רבי יהודה אומר צא והבא לך אף אתה מהיכא דאייתינהו והא כלו להו

Shall we say that R'Judah [thus] rules leniently? But surely R'Eleazar said, R'Judah did not rule otherwise than stringently?<span class="x" onmousemove="('comment',' In this connection.');">⁷</span>

מתקיף לה רב אשי לרבי יהודה אטו אגבא דחמרא קלטינהו אלא אמר רב אשי בפלוגתא דהני תנאי דתנן הכובש שלשה כבשין בחבית אחת ר"א אומר אוכלין על הראשון

Rather, reverse it: He is not bound to remove it.<span class="x" onmousemove="('comment',' I.e., insert the addition in the Mishnah thus: Or if he goes from a place where it has not ceased to a place where it has not ceased, and he then learns that it has ceased in his own town, he is not bound to remove it, as one cannot speak of the restrictions of the place whence he came, for when he left it there were as yet no restrictions.');">⁸</span> R'Judah said: [His townspeople can say to him], 'Do you too go out [now] and obtain [produce] from the place whence you brought it [the produce you possess], and lo! it has ceased'.<span class="x" onmousemove="('comment',' I.e., the fact remains that by now it has ceased in your own town, and the resultant law applies to yourself too just as to us.');">⁹</span>

ר' יהושע אומר אף על האחרון ר"ג אומר כל שכלה מינו מן השדה יבער מינו מן החבית והלכה כדבריו

Abaye said: In truth it is as taught,<span class="x" onmousemove="('comment',' It refers to two dissimilar places, not to two similar places.');">¹⁰</span> and this is what he states: Or from a place where it has not ceased to a place where it has ceased, and [then] he brought it back to its place, and it has still not ceased [there], he is not bound to remove it.

רבינא אמר בפלוגתא דהני תנאי דתנן אוכלין בתמרין עד שיכלה האחרון שבצוער רשב"ג אומר

R'Judah said: [They can say to him,] 'Go out and do you too bring [produce] from the place whence you have [now] brought it, and lo! it has ceased [there]'. To this R'Ashi demurred: According to R'Judah, has he then caught them [these restrictions] up on the back of an ass!<span class="x" onmousemove="('comment',' So that he brings them back with him! The produce has neither grown in that second town nor does he consume it there: how then can he be subject to the restrictions of that place?');">¹¹</span> Rather, said R'Ashi, [This enters] in the controversy of the following Tannaim. For we learned: If a man preserves three [kinds of] preserves In one barrel,<span class="x" onmousemove="('comment',' I.e., three different vegetables. These may 'cease from the field' at different times - the reference is to the Sabbatical year.');">¹²</span> - R'Eliezer said: One may eat [in reliance] upon the first [only];<span class="x" onmousemove="('comment',' As soon as the first kind 'ceases from the field', he must declare the whole free to all, because their being preserved together makes them as one.');">¹³</span> R'Joshua said: Even [in reliance] upon the last;<span class="x" onmousemove="('comment',' He may go on eating of all three until the last kind has ceased from the field.');">¹⁴</span> R'Gamaliel said: Whatever kind has ceased from the field, he must remove that kind from the barrel, and the halachah is as his ruling.<span class="x" onmousemove="('comment',' Now in the Mishnah there is the same controversy. The first Tanna agrees with R. Joshua's lenient view, and this is what he means: If a man carries various kinds of produce from a place where they have not ceased to a place where all of them have ceased, he is bound to remove them. But if only some kinds have ceased, he may eat even of the kind which has ceased. R. Judah rules, One can say to him, 'Go out and do you too bring of that kind from the field', i.e., you will not find of that kind, and therefore you must remove it in accordance with R. Gamaliel.');">¹⁵</span> Rabina said, [It enters] into the controversy of the following Tannaim. For we learned:<span class="x" onmousemove="('comment',' [The teaching that follows is not a Mishnah but a Baraitha, Tosef. Sheb. VII. Read accordingly with MS. M.: 'It has been taught'.]');">¹⁶</span> One may eat dates until the last in Zoar is finished;<span class="x" onmousemove="('comment',' Dates may be eaten in the whole of Judea until the last palm tree is finished in Zoar, a town near the Dead Sea (Gen. XIII, 10) particularly well-stocked with palm trees (v. Deut. XXXIV, 3, though 'the city of palm trees' mentioned there refers to Jericho, not Zoar) .');">¹⁷</span> R'Simeon B'Gamaliel said: