Shabbat 296:1

ניפרוס סודרא אתי לידי סחיטה נכסייה בנכתמא זימנין דמיפסק ואתי למקטריה הלכך לא אפשר

Shall one spread a cloth? then he may come to wring it out. Shall one cover it with a lid? it [the string wherewith it is tied] may break and he will come to knot it.<span class="x" onmousemove="('comment',' With a permanent knot, which is forbidden. ');">¹</span> Therefore it is impossible.

וא"ל רבא בר רב חנן לאביי תנן לא מספקין ולא מטפחין ולא מרקדין ביו"ט וקא חזינן דעבדין ולא אמרינן להו ולא מידי ולטעמיך הא דאמר רבא לא ליתיב איניש אפומא דלחייא דילמא מיגנדר ליה חפץ ואתי לאיתויי והא קא חזינן נמי דמותבי חצבי ויתבן אפומא דמבואה ולא אמרינן להו ולא מידי אלא הנח לישראל מוטב שיהו שוגגין ואל יהו מזידין

Raba son of R. Hanan also said to Abaye: We learnt, One must not clap [the hands], beat [the breast], or dance<span class="x" onmousemove="('comment',' The former two in grief the third in joy. ');">²</span> on Festivals. Yet we see that they do it, and do not rebuke them in any way? — Then on your reasoning, when Rabbah said: A man should not sit on the top of a stake, lest an article roll away from him and he come to fetch it,<span class="x" onmousemove="('comment',' V. supra 141a. ');">³</span>

סבור מינה הנ"מ בדרבנן אבל בדאורייתא לא ולא היא ל"ש בדרבנן ול"ש בדאורייתא דהא תוספת דיוה"כ דאורייתא היא וקא חזינן להו דקאכלי ושתו עד שתחשך ולא אמרי' להו ולא מידי:

— yet we see [women]<span class="x" onmousemove="('comment',' V. BaH. ');">⁴</span> who carry pitchers and sit at the entrance of alleys, and we do not rebuke them? But leave Israel: better that they should [sin] in ignorance than deliberately. Now, he understood from this that that [principle] holds good only in respect of Rabbinical [enactments] but not Scriptural laws.<span class="x" onmousemove="('comment',' Both cases mentioned here are Rabbinical. ');">⁵</span>

וכן אשה מחבירתה ככרות: בשבת הוא דאסיר אבל בחול שפיר דמי לימא מתני' דלא כהלל דתנן וכן היה הלל אומר לא תלוה אשה ככר לחבירתה עד שתעשינה דמים שמא יוקרו חטין ונמצאו באות לידי רבית

Yet that is not so: there is no difference between a Rabbinical and a Scriptural law. For lo! the addition to the Day of Atonement is Scriptural,<span class="x" onmousemove="('comment',' The fast must begin before the Day of Atonement actually commences, and this is deduced from Scripture; v. Yoma 81b. ');">⁶</span> yet we see them [women] eat and drink until it is dark and do not rebuke them.

אפילו תימא הלל הא באתרא דקיץ דמיה הא באתרא דלא קיץ דמיה:

AND SIMILARLY A WOMAN [MAY BORROW] LOAVES FROM HER NEIGHBOUR, [etc.] Only on the Sabbath is it forbidden, but on weekdays it is well. Shall we say that our Mishnah does not agree with Hillel, for we learnt: And thus Hillel used to say: A woman must not lend a loaf to her neighbour without first valuing it, lest wheat advances and they [the lender and the borrower] come to [transgress the prohibition of] usury?<span class="x" onmousemove="('comment',' V. B.M. 75a. ');">⁷</span> — You may even say [that it agrees with] Hillel: the one is in a place where its value is fixed; the other, where its value is not fixed.<span class="x" onmousemove="('comment',' If the price of the loaf is fixed (and our Mishnah refers to such) even Hillel agrees, because if it advances the lender will make an allowance when it is returned. ');">⁸</span>

ואם אינו מאמינו: איתמר הלוואת יו"ט רב יוסף אמר לא ניתנה ליתבע ורבה אמר ניתנה ליתבע רב יוסף אמר לא ניתנה ליתבע דאי אמרת ניתנה ליתבע אתי למיכתב רבה אמר ניתנה ליתבע דאי אמרת לא ניתנה לא יהיב ליה ואתי לאימנועי משמחת יו"ט

IF HE DOES NOT TRUST HIM. It was stated: As for a loan made on a Festival, — R. Joseph said: It cannot be claimed;<span class="x" onmousemove="('comment',' In a court of Law. ');">⁹</span> whilst Rabbah<span class="x" onmousemove="('comment',' Alfasi and Asheri read: Raba. ');">¹⁰</span>

תנן אם אינו מאמינו מניח טליתו אצלו אי אמרת בשלמא לא ניתנה ליתבע משום הכי מניח טליתו אצלו ועושה עמו חשבון לאחר שבת אלא אי אמרת ניתנה ליתבע אמאי מניח טליתו אצלו ליתן ליה ולתבעיה אמר לא בעינא דליקום בדינא ודיינא

said: It can be claimed. 'R. Joseph said: It cannot be claimed', for if you say that it can be claimed, he [the lender] will come to record it. 'Rabbah said: It can be claimed', for if you say that it cannot, he will not lend him, and so he will come to abstain from the joy of the Festival. We learnt: IF HE DOES NOT TRUST HIM, HE LEAVES HIS CLOAK WITH HIM: now, it is well if you say that it cannot be claimed, therefore he must leave his cloak with him and make a reckoning with him after the Sabbath. But if you say that it can be claimed, why must he leave his cloak with him: let him, lend it and then [re-]claim it? — He says, I do not wish to stand at court and before judges.

מתיב רב אידי בר אבין השוחט את הפרה וחילקה בראש השנה אם היה חדש מעובר משמט ואם לאו אינו משמט

R. Idi b. Abin objected: If one kills a cow and apportions it on New Year, [then] if the month was prolonged it cancels [the debt]; but if not, it does not cancel the debt.<span class="x" onmousemove="('comment',' This refers to New Year following the seventh year, debts contracted during which are void (v. Deut. XV, 1, 2). The months consist of either thirty or twenty-nine days; in the former case the following month is celebrated with two days as New Moon, the first of which is the last day of the previous month. Now if a butcher kills a cow and divides it among his customers on credit on the first New Year's day following the seventh year: if the previous month, Elul, consisted of thirty days, this New Year's Day was really the last day of Elul, i.e., of the seventh year, and therefore the debt cannot be claimed. But if Elul consisted of twenty-nine days, this New Year's Day is the first of the eighth year, hence the debt can be claimed. — New Year, of course, is a Festival. ');">¹¹</span> But if it cannot be claimed,<span class="x" onmousemove="('comment',' Sc. a debt contracted on any Festival. ');">¹²</span>

ואי לא ניתנה ליתבע מאי משמט שאני התם דאיגלאי מילתא דחול הוא

what does it cancel! — There it is different, because it is [retrospectively] revealed that it was a weekday.<span class="x" onmousemove="('comment',' Sc. the last day of Elul, in spite of the fact that it was celebrated as New Year. ');">¹³</span> Come and hear [a refutation] from the second clause: 'but if not, it does not cancel the debt'. Now, it is well if you say that it can be claimed, hence he teaches [that] it does not cancel [the debt]; but if you say that it cannot be claimed, then what is meant by 'it does not cancel [the debt]'? — That if he [the debtor] pays him, he accepts it: whence it follows that the first clause means that [even] if he pays him he must not accept!<span class="x" onmousemove="('comment',' Surely not! The year of release does not actually cancel debts but merely deprives the creditor of his right to exact them. ');">¹⁴</span>

ת"ש מסיפא אם לאו אינו משמט אי אמרת בשלמא ניתנה ליתבע היינו דקתני אינו משמט אלא אי אמרת לא ניתנה ליתבע אמאי אינו משמט דאי יהיב ליה שקיל

— In the first clause he must tell him, 'l release it,' while in the second he need not say, 'l release it'. As we learnt: If one repays a debt in the seventh year he [the creditor] must tell him, 'I release it;' but if he [the debtor] replies, '[I repay] even so,' he may accept it from him, for it is said, And this is the word<span class="x" onmousemove="('comment',' E. V. 'manner'. ');">¹⁵</span> of the release.<span class="x" onmousemove="('comment',' Deut. XV, 2.I.e., the creditor must inform the debtor of the release. ');">¹⁶</span>

מכלל דרישא אי יהיב ליה לא שקיל רישא צריך למימר ליה משמט אני סיפא לא צריך למימר ליה משמט אני כדתנן המחזיר חוב בשביעית יאמר לו משמט אני

R. Awia used to take a pledge.<span class="x" onmousemove="('comment',' From anyone who borrowed from him on a Festival. ');">¹⁷</span> Rabbah<span class="x" onmousemove="('comment',' Var. lec.: Raba. ');">¹⁸</span>

ואם אמר לו אעפ"כ יקבל ממנו משום שנאמר (דברים טו, ב) וזה דבר השמטה

b. 'Ulla had recourse to an artifice.<span class="x" onmousemove="('comment',' Rashi: after the Festival he would take an article from the debtor and then detain it. ');">¹⁹</span> IN THE SAME WAY, IF THE EVE OF PASSOVER, etc. R. Johanan said: One may sanctify his Passover sacrifice on the Sabbath<span class="x" onmousemove="('comment',' I.e., when the eve of Passover falls on the Sabbath. ');">²⁰</span>

רב אויא שקיל משכונא רבה בר עולא מערים איערומי:

and his Festival sacrifice on the Festival.<span class="x" onmousemove="('comment',' An animal must be formally sanctified before it may be offered as a sacrifice. This may not be done on Sabbaths or Festivals, but since two animals are actually offered on those days respectively they may be sanctified too, if that was not done previously. ');">²¹</span> Shall we say that we can support him: IN THE SAME WAY, IF THE EVE OF PASSOVER IN JERUSALEM FALLS ON A SABBATH, ONE LEAVES HIS CLOAK WITH HIM AND RECEIVES HIS PASCHAL LAMB, AND MAKES A RECKONING WITH HIM AFTER THE FESTIVAL?<span class="x" onmousemove="('comment',' And of course he would have to sanctify it on the same day. ');">²²</span>

וכן ערב פסח: א"ר יוחנן מקדיש אדם פסחו בשבת וחגיגתו ביו"ט נימא מסייע ליה וכן ערב פסח בירושלים שחל להיות בשבת מניח טליתו אצלו ונוטל את פסחו ועושה עמו חשבון לאחר יו"ט

— [No.] We treat here of one who assigns shares to others together with himself in his Passover sacrifice,<span class="x" onmousemove="('comment',' Those who participate in the sacrifice must formally enrol themselves as members to share in that particular animal (v. Ex. Xli, 4). Thus the payment is merely for a share in an animal which is already consecrated. ');">²³</span> so that it stands sanctified from before. But we learnt: One may not enrol [to share] in an animal on the Festival in the first place?<span class="x" onmousemove="('comment',' Because it is regarded as transacting business, v. Bez. 27b. ');">²⁴</span>

הכא במאי עסקינן בממנה אחרים עמו על פסחו דמעיקרא מיקדש וקאי

— Here it is different: since he is a habitue of his, it is as though he had enrolled for it beforehand. But R. Oshaia taught: 'A man can go to a shepherd to whom he is accustomed to go and he gives him a sheep for his Passover sacrifice, and he sanctifies it and fulfils his obligation therewith? — There too, since he is accustomed to go to him, he [the shepherd] does indeed sanctify it beforehand.<span class="x" onmousemove="('comment',' I.e., the shepherd sanctifies it on the festival even on his behalf. ');">²⁵</span> But he states, 'he sanctifies it'?<span class="x" onmousemove="('comment',' l.e., when he receives it. ');">²⁶</span>

והא אנן תנן אין נמנין על הבהמה בתחילה ביו"ט שאני הכא כיון דרגיל אצלו כמאן דאימני ביה מעיקרא דמי

— This sanctification is a Rabbinical preferment.<span class="x" onmousemove="('comment',' l.e. the Rabbis held it more fitting that the owner too should sanctify the animal, but actually that has already been done. ');">²⁷</span> But did R. Johanan say thus? Surely R. Johanan said: The <i>halachah</i> is [always] as an anonymous Mishnah, whereas we learnt: One may not sanctify, vow a 'valuation',<span class="x" onmousemove="('comment',' Heb. [H]. This is the technical term for a vow to give one's own or another person's 'valuation' to the Temple. V. Lev. XXVII, 1ff ');">²⁸</span>

והא תני רבי הושעיא הולך אדם אצל רועה הרגיל אצלו ונותן לו טלה לפסחו ומקדישו ויוצא בו התם נמי כיון דרגיל אצלו אקדושי ליה מעיקרא והא מקדיש קתני הקדש עילוי מדרבנן

devote,<span class="x" onmousemove="('comment',' Heb. [H], i.e. renounce an object by dedicating it absolutely for priestly use; v. Lev. XXVII, 28f. ');">²⁹</span> or separate terumoth and tithes: all these were said of Festivals, and how much more so of the Sabbath! — There is no difficulty: One refers to obligatory offerings for which there is a fixed time;<span class="x" onmousemove="('comment',' E.g., the Passover sacrifice and Festive offerings. Such may be sanctified on the Sabbath and Festivals, as otherwise the obligation must remain unfulfilled. ');">³⁰</span>

ומי אמר ר' יוחנן הכי והא אמר ר' יוחנן הלכה כסתם משנה ותנן לא מקדישין ולא מעריכין ולא מחרימין ולא מגביהין תרומות ומעשרות כל אלו ביו"ט אמרו ק"ו בשבת לא קשיא כאן בחובות שקבוע להן זמן כאן בחובות שאין קבוע להן זמן:

the other refers to obligations for which there is no fixed time. <b><i>MISHNAH</i></b>. A MAN MAY COUNT HIS GUESTS AND HIS DAINTY PORTIONS BY WORD OF MOUTH, BUT NOT FROM WRITING. A MAN MAY CAST LOTS WITH HIS SONS AND THE MEMBERS OF HIS HOUSEHOLD FOR THE TABLE,<span class="x" onmousemove="('comment',' Which portion of the food shall belong to each. ');">³¹</span>

<big><strong>מתני׳</strong></big> מונה אדם את אורחיו ואת פרפרותיו מפיו אבל לא מן הכתב מפיס אדם עם בניו ועם בני ביתו על השולחן ובלבד שלא יתכוין לעשות מנה גדולה כנגד מנה קטנה ומטילין חלשין על הקדשים ביו"ט אבל לא על המנות:

PROVIDED THAT HE DOES NOT INTEND TO OFFSET A LARGE PORTION AGAINST A SMALL ONE.<span class="x" onmousemove="('comment',' The portions must be alike in size, not one larger and one smaller, so that the first drawn by lot shall receive the largest, etc. ');">³²</span> AND [PRIESTS] MAY CAST LOTS FOR SACRIFICES ON FESTIVALS, BUT NOT FOR THE PORTIONS.<span class="x" onmousemove="('comment',' This is explained in the Gemara. ');">³³</span>