תלמוד ירושלמי עבודה זרה א׳:א׳

משנה: לִפְנֵי אֵידֵיהֶן שֶׁל גּוֹיִם שְׁלשָׁה יָמִים אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶן לְהַשְׁאִילָן וְלִשְׁאוֹל מֵהֶן לְהַלְווֹתָן וְלִלְווֹת מֵהֶן לְפָרְעָן וְלִפָּרַע מֵהֶן. רִבִּי יְהוּדָה אוֹמֵר נִפְרָעִין מֵהֶן מִפְּנֵי שֶׁהוּא מֵצֵר לוֹ. אָֽמְרוּ לוֹ אַף עַל פִּי שֶׁמֵּצֵר הוּא עַכְשָׁיו שָׂמֵחַ הוּא לְאַחַר זְמָן׃ רִבִּי יִשְׁמָעֵאל אוֹמֵר שְׁלשָׁה יָמִים לִפְנֵיהֶם וּשְׁלשָׁה יָמִים לְאַחֲרֵיהֶם אָסוּר. וַחֲכָמִים אוֹמְרִים לִפְנֵי אֵידֵיהֶן אָסוּר לְאַחַר אֵידֵיהֶן מוּתָּר׃ MISHNAH: Within three days before Gentile holidays one is forbidden to trade with them, to lend them and to borrow from them, to give them loans and to ask them for loans, to pay debts to them and to accept payment from them¹It is forbidden to buy from an idolator or repay one’s debt because this provides him with money for his idolatrous celebration. It is forbidden to sell to him because he will buy things for his celebration. One may not lend him vessels or animals for he will use them for his celebration. One may not borrow from him because this will make him feel important.. Rebbi Jehudah says, one may accept payment from them because this hurts him. They told him, even though it hurts him now he will enjoy it later²The feeling that he got rid of his debts will make his idolatrous celebration more happy.. Rebbi Ismael says, three days before and three days afterwards are forbidden but the Sages say, before their holidays it is forbidden, after their holidays it is permitted.

הלכה: לִפְנֵי אֵידֵיהֶן שֶׁלְּגוֹיִם כול׳. רִבִּי חָמָא בַּר עוּקְבָּה שָׁמַע כּוּלְּהוֹן מִכָּא וְהָבִ֤יאוּ לַבּוֹקֶר זִבְחֵיכֶ֔ם לִשְׁל֥שֶׁת יָמִ֖ים מַעְשְׂרוֹתֵיכֶם׃ אָמַר לֵיהּ רִבִּי יוֹסֵי. אִין כֵּינִי אֲפִילוּ בַגָּלִיּוֹת. דְּתַנֵּי. נָחוּם הַמָּדִי אוֹמֵר. יוֹם אֶחָד בַּגָּלִיּוֹת אָסוּר. מַאי כְדוֹן. תַּמָּן בָּֽדְקוּ וּמָֽצְאוּ שֶׁהֵן עוֹשִׂין צָרְכֵיהֶן לְיוֹם אֶחָד וְאָֽסְרוּ יוֹם אֶחָד. בְּרַם הָכָא בָּֽדְקוּ וּמָֽצְאוּ שֶׁעוֹשִׂין צָרְכֵיהֶן לִשְׁלֹשָׁה יָמִים. וְאָֽסְרוּ לָהֶן ג׳ יָמִים. HALAKHAH: “Within three days before Gentile holidays,” etc. Rebbi Ḥama bar Uqba understood all from here: Bring your sacrifices in the morning, on the third day your tithes³Amos.4.4">Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. Rebbi Yose said to him, if it were so, even in the diasporas. But it was stated⁴Babli 7b, slightly differently Avodah Zarah 1:1" href="/Tosefta_Avodah_Zarah.1.1">Tosephta 1:1., Nahum the Mede said, in the diasporas one day is forbidden. What about this? There, they checked and found that they supplied their needs in one day and forbade them one day. But here⁵In Palestine. The expression גָּלִיּוֹת usually means Babylonia; the plural does not imply that any of these restrictions were followed in Egypt or other parts of the Roman Empire. they checked and found that they cover their needs in three days and forbade them three days.

מַה מְקַייֵם רִבִּי יוֹסֵי אָהֵן קִרְייָה וְהָבִ֤יאוּ לַבֹּ֨קֶר֙ זִבְחֵיכֶ֔ם וגו׳. בְּמַלְכוּת יָרָבְעַם הַכָּתוּב מְדַבֵּר. כֵּיוָן שֶׁמָּלַךְ יָרָבְעַם עַל יִשְׂרָאֵל הִתְחִיל מְפַתֶּה אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶן. בּוֹאוּ וְנַעֲבוֹד עֲבוֹדָה זָרָה. עֲבוֹדָה זָרָה וַותְרָנִית הִיא. הָדָא הוּא דִּכְתִיב נַֽעֲלֶ֤ה בִֽיהוּדָה֙ וּנְקִיצֶינָּה וְנַבְקִיעֶנָּה אֵלֵי֑נוּ וְנַמְלִ֥יךְ מֶ֨לֶךְ֙ בְּתוֹכָ֔הּ אֵ֖ת בֶּן־טָֽבְאַֽל. אָמַר רִבִּי אַבָּא. חִיזַרְנוּ בְּכָל־הַמִּקְרָא וְלֹא מָצִינוּ מָקוֹם שֶׁשְּׁמוֹ טָֽבְאַל. אֶלָּא שֶׁעוֹשֶׂה טוֹבָה עִם עוֹבְדָיו. הַתּוֹרָה אָֽמְרָה וּבָחוֹר אוֹתוֹ מִכָּל־שִׁבְטֵ֨י יִשְׂרָאֵ֥ל לִי֙ לְכֹהֵ֔ן. וַעֲבוֹדָה זָרָה אוֹמֶרֶת וַיַּ֤עַשׂ כֹּֽהֲנִים֙ מִקְצ֣וֹת הָעָ֔ם. אָמַר רִבִּי לָא. מִן הַקּוֹצִים שֶׁבָּעָם וּמִפְּסוֹלֶת שֶׁבָּעָם. הַתּוֹרָה אָֽמְרָה לֹֽא־יָלִ֥ין חֵֽלֶב־חַגִּ֖י עַד בּוֹקֶר׃ וַעֲבוֹדָה זָרָה אָֽמְרָה וְהָבִ֤יאוּ לַבּוֹקֶר זִבְחֵיכֶ֔ם. הַתּוֹרָה אָֽמְרָה בְּי֧וֹם זִבְחֲכֶ֛ם יֵֽאָכֵל֭ וּמִֽמָּֽחֳרָ֑ת. וַעֲבוֹדָה זָרָה אָֽמְרָה לִשְׁל֥שֶׁת יָמִ֖ים מַעְשְׂרֹֽתֵיכֶֽם׃ הַתּוֹרָה אָֽמְרָה לֹֽא־תִזְבַּ֥ח עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י. וַעֲבוֹדָה זָרָה אָֽמְרָה וְקַטֵּ֤ר מֵֽחָמֵץ֙ תּוֹדָ֔ה. הַתּוֹרָה אָֽמְרָה כִּֽי־תִדּוֹר נֶ֙דֶר֙ לַֽיהוָֹ֣ה אֱלֹהֶ֔יךָ לֹ֥א תְאַחֵר֖ לְשַׁלְּמ֑וֹ. וַעֲבוֹדָה זָרָה אָֽמְרָה וְקִרְא֥וּ נְדָב֖וֹת הַשְׁמִ֑יעוּ. אָמַר רִבִּי יוּדָן אָבוֹי דְרִבִּי מַתַּנְייָה. לֹא בָא הַכָּתוּב אֶלָּא לְהַזְכִּיר גְּנַייָן שֶׁל יִשְׂרָאֵל. י֣וֹם מַלְכֵּ֔ינוּ הֶחֱל֥וּ שָׂרִ֖ים חֲמַ֣ת מִיָּיִ֑ן מָשַׁ֥ךְ יָד֖וֹ אֶת־לוֹצְצִים׃ יוֹם שֶׁמָּלַךְ יָרָבְעַם עַל יִשְׂרָאֵל אֲתוֹן כָּל־יִשְׂרָאֵל לְגַבֵּיהּ בְּפַתֵּי רַמְשָׁא. אָֽמְרוּ לֵיהּ. קוּם עֲבוֹד עֲבוֹדָה זָרָה. אֲמַר לוֹן. אֲפַתֵּי רַמְשָׁא הוּא אַשְׁתִּי וְלָא אַשְׁתִּי. כָּל־עַמָּא שְׁתוּ אֶלָּא אִם אַתּוּן בְּעָן אָֽזְלוֹן וַאֲתוֹן בְּצַפְרָא. הָדָא הִיא דִכְתִיב כִּי־קֵֽרְב֧וּ כַתַּנּ֛וּר לִבָּם֭ בְּאָרְבָּ֑ם כָּל־הַלַּ֨יְלָה֙ יָשֵׁ֣ן אֽוֹפֵיהֶם. כְּל־הַלַּיְלָה לֹא יָשַׁן אוֹפֵיהֶם. בּוֹקֶר ה֥וּא בוֹעֵר כְּאֵ֥שׁ לֶהָבָֽה׃ בְּצַפְרָא אֲתוֹן לְגַבֵּיהּ. אֲמַר לוֹן. כְּדוֹן אֲנָא יְדַע דְּאַתַּוּן בְּעָן אֶלָּא דַאֲנָא דְחִיל מִסַּנְהֶדְרִין דִּידְכוֹן דְּלָא יִקְטְלוּנְנִי. אָֽמְרוּ לֵיהּ. אֲנָן קָֽטְלִין לוֹן. הַהִיא דִכְתִיב כּוּלָּם יֵחַ֨מּוּ֙ כַּתַּנּ֔וּר וְאָֽכְל֖וּ אֶת־שׁוֹפְטֵיהֶם. רִבִּי לֵוִי אָמַר. הֲרָגוּם. הֵיךְ מַה דְתֵימַר כִּֽי־יִמָּצֵ֣א חָלָ֗ל. רִבִּי לָא אָמַר. הוֹרִידָן מִגְּדוּלָּתָן. י֣וֹם מַלְכֵּ֔ינוּ הֶחֱל֥וּ שָׂרִ֖ים חֲמַ֣ת מִיָּיִ֑ן. יוֹם שֶׁנַּעֲשׂוּ בוֹ שָׂרִים חוּלִין. מִי גָרַם לָהֶן. חֲמַ֣ת מִיָּיִ֑ן. שֶׁהָיוּ לְהוּטִין אַחַר הַיַּיִן. מָשַׁ֥ךְ יָד֖וֹ אֶת־לוֹצְצִים. כַּד הֲוָה חֲמִי בַּר נַשׁ כָּשֵׁר הֲוָה מֵייתִיב גַּבֵּיהּ תְּרֵין לֵיצָנִין וְאָֽמְרִין לֵיהּ. אֵי זֶה דוֹר חָבִיב מִכָּל־הַדּוֹרוֹת. אֲמֲרַ לָהֶן. דוֹר הַמִּדְבָּר. וְאִינּוּן אָֽמְרִין לֵיהּ. וְלָא עָֽבְדוֹן עֲבוֹדָה זָרָה. וְהוּא אֲמַר לוֹן. בְּגִין דַּחֲבִיבִין לָא אִיתְעַנְּשׁוֹן. וְהִינּוּן אָֽמְרִין לֵיהּ. חֲשִׁי. דְּמַלְכָּא בָעֵי מֵיעֲבֲד כֵּן. וְלֹא עוֹד אֶלָּא אִינּוּן עָֽבְדוֹן חַד וְדֵין עֲבַד תְּרֵין. וַיָּ֥שֶׂם אֶת־הָֽאֶחָ֖ד בְּבֵיתאֵל וְאֶת־הָֽאֶחָ֖ד נָתַ֥ן בְּדָֽן׃ How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc⁶Since for him the Mishnah has no biblical basis; the cessation of commerce with idolators either is rabbinic or an old popular custom. The entire sermon is reproduced in Yalqut Šim`oni Prophets§542.? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal⁷Is. 7:6. The tradition that Ṭabeal is a place rather than a personal name was accepted by the Medieval commentators of Prophets. According to Rashi the name is coded; one has to replace letter nby n+/-11; then טבאל becomes רַמְלֵא, a city founded after the Arab conquest.. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me⁸1S. 2:28.. Pagan worship says, he made priests from the fringes of the people⁹1K. 12:31; quoted in the Kiddushin.75b">Babli, Qiddušin75b, in the name of R. Joḥanan.. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning¹⁰Exodus.23.28">Ex. 23:28.; but pagan worship said, bring your sacrifices in the morning³Amos.4.4">Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, it should be eaten on the day of its slaughter and the next day¹¹Leviticus.19.6">Lev. 19:6.; but pagan worship said, on the third day your tithes³Amos.4.4">Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter¹⁰Exodus.23.28">Ex. 23:28.; but pagan worship said, and burn your thanksgiving offer of leavened matter³Amos.4.4">Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it¹²Deuteronomy.23.22">Deut. 23:22., but pagan worship said, pledge gifts, publicize them^3,Amos.4.4">Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.¹³But it is not necessary to fulfill one’s pledge. The reason of the Northern Kingdom’s apostasy is traced to the cost and onerous rules of Torah practice.. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand¹⁴Hosea.4.5">Hos. 4:5.. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk¹⁵He claimed that his mental faculties were slightly impaired.. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping.¹⁶Hosea.4.6">Hos. 4:6. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration¹⁶Hosea.4.6">Hos. 4:6.. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges¹⁷Hosea.4.7">Hos.4:7. All of Talmudic literature assumes that the legal system imagined for late Hasmonean rule was that of the Davidic kingdom.. Rebbi Levi said, they killed them, as is written, if a corpse is found¹⁸Deuteronomy.21.1">Deut. 21:1. This sermon derives הֶחֱלוּ in Hosea.4.5">Hos. 4:5 not from חלה “to be sick” but from חלל “to be perforated”.. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat^14,Hosea.4.5">Hos. 4:5.¹⁹Deriving הֶחֱלוּ in Hosea.4.5">Hos. 4:5 from חול “to be profane”.; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan²⁰1K. 12:29..

גַּסּוּת רוּחוֹ שֶׁלְּיָרָבְעַם הִיא הֶחֱלִיטָתוֹ. אָמַר רִבִּי יוֹסֵי בַּר יַעֲקֹב. בְּמוֹצָאֵי שְׁמִיטָּה מָלַךְ יָרָבְעַם עַל יִשְׂרָאֵל. הָדָא הִיא דִכְתִיב מִקֵּ֣ץ ׀ שֶׁ֣בַע שָׁנִ֗ים בְּמוֹעֵד שְׁנַ֥ת הַשְּׁמִיטָּה בְּחַ֥ג הַסּוּכּוֹת׃ בְּב֣וֹא כָל־יִשְׂרָאֵ֗ל לֵרָֽאוֹת֙ אֶת־פְּנֵי֙ יְי אֱלֹהֶ֔יךָ בַּמָּק֭וֹם אֲשֶׁ֣ר יִבְחָ֑ר תִּקְרָ֞א אֶת־הַתּוֹרָ֥ה הַזֹּ֛את נֶ֥גֶד כָּל־יִשְׂרָאֵ֖ל בְּאָזְנֵיהֶֽם׃ אָמַר. אֲנָא מִיתְבָּעֵי מִיקְרֵי קָאִים אֲנָא. וְאִינּוּן אָֽמְרִין. מַלְכָּא דְאַתְרָא קָדַם. וְאִין מִיקָרִי תִּינָייָן גְּנַאי הוּא לִי. וְאִין לָא נִיקְרִי בִּיזָּיוֹן הוּא לִי. וְאִין מַרְפִּינוֹן אָֽזְלוֹן סָֽלְקוֹן אִינּוּן שַׁבקוֹן יָתִי. אָֽזְלִין לוֹן גַּבֵּי רְחַבְעָם בֶּן שְׁלֹמֹה. הָדָא הִיא דִּכְתִיב אִם־יַֽעֲלֶ֣ה ׀ הָעָ֣ם הַזֶּ֗ה לַֽעֲשׂ֨וֹת זְבָחִ֤ים בְּבֵֽית־יי בִּיר֣וּשָׁלַ֔ם יָשׁוּב לֵ֣ב הָעָ֤ם הַזֶּה֙ אֶל־אֲדֹ֣נֵיהֶ֔ם אֶל־רְחַבְעָ֖ם. מֶה עָשָׂה. עָשָׂה שְׁנֵי עֶגְלֵי זָהָב וְכָתַב עַל לִיבָּן. וַהֲרָגוּךָ. אָמַר. כָּל־מֶלֶךְ דִּיקוּם יִסְתַּכֵּל בּוֹן. אָמַר רִבִּי חוּנָה. חוֹבֵ֖ר חֲבָרִ֣ים מְחוּכָּם. כָּל־מִי שֶׁהָיָה חוֹבְרוֹ הָיָה חוֹבְרוֹ. אָמַר רִבִּי חוּנָה. וְשַֽׁחֲטָ֥ה שֵׂטִ֖ים הֶעְמִ֑יקוּ. שֶׁהֶעֱמִיק בְּרֶשַׁע. אֲמַר. כָּל־דִּמְפַרְסֵים אֲנָא קְטִיל לֵיהּ. The haughtiness of Jeroboam damned him absolutely²¹Jeroboam is the only person of those mentioned in Sanhedrin 11:5:5" href="/Jerusalem_Talmud_Sanhedrin.11.5.5">Mishnah Sanhedrin11:2 as having no part in the Future World who is not rehabilitated in the Yerushalmi Halakhah. The following argument is reproduced in Sanhedrin.101b">Babli Sanhedrin101b.. Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written²²Deuteronomy.31.11">Deut. 31:11., at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read²³By tradition, on this occasion it is the king who has to read selected portions (Mishnah Sotah6:7). It is presumed that the same was true for the First Temple. There is no provision that two kings could read alternate portions, or if they did, the local king certainly would have precedence. The assertion of the book of Kings that there was a perpetual state of war between the Northern and the Southern kingdoms in the time of Jeroboam (1K. 15:6) is interpreted as a war of words conducted in the House of Study.
Another tradition (mentioned frequently but not undisputed) holds that nobody is allowed to sit in the Temple but a Davidic king (Pesachim 5:10:2-4" href="/Jerusalem_Talmud_Pesachim.5.10.2-4">Pesaḥim5:10, Yoma 3:2:2-7" href="/Jerusalem_Talmud_Yoma.3.2.2-7">Yoma3:2, Sotah 7:7:2-3" href="/Jerusalem_Talmud_Sotah.7.7.2-3">Soṭah7:7; Sanhedrin.101b">Babli Sanhedrin101b, Sotah.40a">Soṭah40a,Sotah.41a">41a, Yoma.25a">Yoma25a, Kiddushin.78a">Qiddušin78a, Tamid.27a">Tamid27a). If Yeroboam would have to stand while Rehabeam was sitting, an impossible situation would be created., I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go²⁴Letting the people go to Jerusalem while he remains at Sichem would emphasize the legitimacy of Rehabeam’s rule., they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written²⁵1K. 12:26.: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them²⁶The king would see the words engraved on the calves and understand that their purpose was to prevent people from observing the assembly in Jerusalem which would undermine his rule.. Rebbi Ḥuna said, companions of ingenious conjurations²⁷Psalms.58.6">Ps. 58:6.. Anybody who joined with him he will make a coconspirator²⁸Correctly reading the first חבר in the verse from the root meaning “to connect” but the second from the homonym meaning “to conjure, to practice sorcery.” Since all kings of Israel adopted his institution of official worship at Bethel as long as that place existed, they became his co-conspirators.. Rebbi Ḥuna said, a slaughtering place deepened by seducers²⁹Hosea.5.2">Hos. 5:2., for he deepened in crime. He said, anybody, I shall kill anybody who makes this public³⁰The reason for the worship of the calves was never made public. Therefore, the sin was the king’s only..

אָמַר רִבִּי אַבִּין בַּר כָּהֲנָא. אַף שַׁבָּתוֹת וְיָמִים טוֹבִים מָצִינוּ שֶׁבָּדָה לָהֶם יָרָבְעַם מִלִּיבּוֹ. הָדָא הִיא דִּכְתִיב וַיַּ֣עַשׂ יָֽרָבְעָ֣ם ׀ חָ֡ג בַּחוֹדֶשׁ הַשְּׁמִינִ֣י בַּֽחֲמִשָּֽׁה־עָשָׂר֩ י֙וֹם ׀ לַחוֹדֶשׁ כֶּחָ֣ג ׀ אֲשֶׁ֣ר בִּיהוּדָ֗ה וַיַּ֨עַל֙ עַל־הַמִּזְבֵּ֔חַ כֵּ֤ן עָשָׂה֙ בְּבֵֽית־אֵ֔ל לִזְבּוֹחַ בַּחוֹדֶשׁ אֲשֶׁר־בָּדָ֣ה מִלִּיבּוֹ. מלבד כְּתִיב. כְּמַה דְאַתְּ אֲמַר מִלְּבַ֖ד שַׁבְּתוֹת יְי. Rebbi Abin bar Cahana said, we find that Jeroboam also invented Sabbaths and holidays. That is what is written³¹1K. 12:32–33.: Jeroboam made the holiday in the eighth month, on the fifteenth of the month, like the holiday in Jehudah, and went on the altar; so did he at Bethel to sacrifice … in the month which he invented. “In addition to” is written³²The Qere is מִלִּיבּוּ “by his invention”; the Ketib is מִלְּבַד “in addition” (or “except”). This is read to mean that in addition to the holiday month which he invented, he invented something else. By comparing the expression used in Leviticus.23.38">Lev. 23:38, the “else” is found to be the Sabbath, justifying R. Abin bar Cahana’s statement. (Cf. Num. r. 21:23.), as you say, in addition to the Sabbaths of the Eternal.

תַּנֵּי. עָבַר וְנָשָׂא וְנָתַן עִמּוֹ מוּתָּר. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. וַאֲפִילוּ בְיוֹם אֵידוֹ. וְתַנֵּי כֵן. בַּמֶּה דְבָרִים אֲמוּרִים. בְּגוּי שֶׁאֵינוֹ מַכִּירוֹ. אֲבָל בְּגוֹי הַמַּכִּירוֹ מוּתָּר מִפְּנֵי שֶׁהוּא כְמַחֲנִיף לָהֶן. תַּנֵּי. נִכְנַס לָעִיר וּמְצָאָן שְׂמֵחִין שַׂמֵּחַ עִמָּהֶן מִפְּנֵי שֶׁאֵינוֹ אֶלָּא כְמַחֲנִיף לָהֶן. It was stated³³Babli 6b. While trade is forbidden, the proceeds of an illegal trade are not.: If one transgressed and traded with him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Yose, in the name of Rebbi Joḥanan: Even on his holiday³⁴Disputed by the Babli 6b, Avodah Zarah 1:3" href="/Tosefta_Avodah_Zarah.1.3">Tosephta 1:9.. It was stated so:³⁵Quoted in Avodah Zarah 2a:1:3" href="/Tosafot_on_Avodah_Zarah.2a.1.3">Tosaphot 2a, s.v. אסור. When was this said? About a Gentile whom he does not know. But with a Gentile of his acquaintance it is permitted since he is flattering him. It was stated: If one enters a town and finds them celebrating, he celebrates with them because he only is flattering them.

חַד דּוּקֵינָר אוֹקִיר לְרִבִּי יוּדָן נְשִׂייָא חַד דִּיסְקוֹס מָלֵא דֵינָרִין. נְסַב חַד מִינְּהוֹן וְשָׁלַח לֵיהּ שְׁאָרָא. שָׁאַל לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אָמַר. יוֹלִיךְ הֲנָייָה לְיַם הַמֶּלַח. הֲרֵי בְמַכִּירוֹ הֲרֵי לְשֶׁעָבַר. וְרֵישׁ לָקִישׁ אָמַר. יוֹלִיךְ הֲנָאָה לְיַם הַמֶּלַח. אָמַר רִבִּי אַבָּהוּ. וַאֲנִי לֹא שְׁאָלַנִי רַבָּן גַּמְלִיאֵל בֵּרִבִּי. מָהוּ לֵילֵךְ לִירִיד. וְאָסַרְתִּי לוֹ. וְהָתַנֵּי. הוֹלְכִין לִירִיד וְלוֹקְחִין מִשָּׁם עֲבָדִים וּשְׁפָחוֹת. רֵישׁ לָקִישׁ אָמַר. לֹא סוֹף דָּבָר עֲבָדִים יִשְׂרָאֵל אֶלָּא אֲפִילוּ גוֹיִם. מִפְּנֵי שֶׁמְקָֽרְבָן תַּחַת כַּנְפֵי הַשְּׁכִינָה. מַאי כְדוֹן. רַבָּן גַּמְלִיאֵל אָדָם קָטָן הָיָה וּבִיקֵּשׁ רִבִּי אַבָּהוּ לְגוֹדְרוֹ. אֲבָל רִבִּי יוּדָן נְשִׂייָא אָדָם גָּדוֹל הָיָה וּבִיקֵּשׁ רֵישׁ לָקִישׁ לִגְדּוֹר הַדָּבָר. A ducenarius³⁶Latin, “referring to 200”. If this describes an administrator, the reference is to an official such a prefect, procurator, receiving a salary of 200 sestertia(2’000 gold denarii), if a soldier, a commander of 200 men. honored Rebbi Jehudah the Prince³⁷The grandson of Rebbi. with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea³⁸“Bringing something to the Dead Sea” means destroying it, since the Dead Sea corrodes and destroys all metal thrown into it. Babli 6b.. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair³⁹This refers only to fairs which are in honor of some divinity. There is no limit to visits to government-organized fairs (Avodah Zarah 1:3" href="/Tosefta_Avodah_Zarah.1.3">Tosephta 1:7)., and I forbade it to him, although it was stated⁴⁰Avodah Zarah 1:3" href="/Tosefta_Avodah_Zarah.1.3">Tosephta 1:8; Babli 13a.: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves⁴¹Circumcised slaves who were property of another Jew. This cannot refer to Jews sold as slaves since it is very meritorious to redeem Jews from slavery and does not need special permission. but even Gentiles, because he brings them under the wings of the Shekhina⁴²The Divine Presence. Since the slave becomes a semi-Jew, in the words of the Babli (13b) buying Gentile slaves “diminishes the number of idolators in the world.”. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him⁴³R. Abbahu did not want to abrogate the general permission for a meritorious intent to visit fairs dedicated to pagan divinities; he only thought that a public personality who probably would be unable to define the limits between per- mitted and forbidden intent should not give a bad example to the people.. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter⁴⁴While trade is permitted, accepting gifts distributed by a pagan on his holiday essentially is forbidden even though the gift should be accepted to improve intercommunal peace..

נִיחָא מִלְּהַשְׁאִיל. מִלִּשְׁאוֹל מֵהֶן. מִפְּנֵי שֶׁהוּא כְמַשִּׂיאוֹ שֵׁם. נִיחָא מִלְּהַלְווֹתָן. מִלִּהַלְווֹת מֵהֶן. מִפְּנֵי שֶׁהוּא כְמַשִּׂיאוֹ שֵׁם. נִיחָא מִלְּפוֹרְעָן. מִלִּיפָּרַע מֵהֶן. שֶׁלֹּא יֹאמַר. עֲבוֹדָה זָרָה שֶׁלּוֹ סִייְעָה. רִבִּי בָּא בַּר טֶבְלַיי בְשֵׁם רַב. אִם הָֽיְתָה מִלְוָה אוֹבֶדֶת מוּתָּר. וְתַנֵּי כֵן. מִלְוָה אוֹבֶדֶת בְּעֵדִים. אֵין מִלְוָה אוֹבֶדֶת בִּשְׁטָר. אֲפִילוּ מִלְוָה בִשְׁטָר אוֹבֶדֶת הִיא. שֶׁלֹּא בְּכָל־שָׁעָה אָדָם זוֹכֶה לִפְרוֹעַ חוֹבוֹ. מַאי כְדוֹן. מִלְוָה אוֹבֶדֶת שֶׁלֹּא בְמַשְׁכּוֹן. אֵין מִלְוָה אוֹבֶדֶת בְּמַשְׁכּוֹן. אַשְׁכַּח תַּנֵּי עַל קַדְמִיתָא. מִלְוָה אוֹבֶדֶת בְּעֵדִים. אֵין מִלְוָה אוֹבֶדֶת בִּשְׁטָר. One understands “to lend;” “to borrow” from them? Because he increases his reputation. One understands “to give them loans;” “to ask them for loans”? Because he increases his reputation. One understands “to pay debts to them;” “to accept payment from them”? That he should not say, his pagan worship had helped him⁴⁵Babli 6b.. Rebbi Abba bar Tevelai in the name of Rav: If it was a loan in danger of being lost it is permitted. It was stated thus: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document⁴⁶Babli Bava qamma102a.. Even a loan by document is in danger of being lost, for not at all times does a person succeed in liquidating his debt⁴⁷Quoted in Avodah Zarah 2a:1:5" href="/Tosafot_on_Avodah_Zarah.2a.1.5">Tosaphot 2a, s.v. ולפרוע.. How is this? A loan not in danger of being lost, by pledge. A loan in danger of being lost, not by pledge. It was found following the former [opinion]: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document.

תַּמָּן תַּנִּינָן. רִבִּי יוּדָה אוֹמֵר. אִשָׁה לֹא תָּסוּד מִפְּנֵי שֶׁנִּיבוּל הוּא לָהּ׃ רִבִּי חֲנִינָה וְרִבִּי מָנָא. חַד אָמַר. בְּסִיד שֶׁהוא מַתִּירָתוֹ בְמוֹעֵד נֶחְלְקוּ. אֲבָל בְּסִיד שֶׁמַּתִּירָתוֹ לְאַחַר הַמּוֹעֵד אָסוּר. וְחָרָנָה אָמַר. בְּסִיד שֶׁהִיא מַתִּירָתוֹ לְאַחַר הַמּוֹעֵד נֶחְלְקוּ. אֲבָל בְּסִיד שֶׁמַּתִּירָתוֹ בְתוֹךְ הַמּוֹעֵד מוּתָּר. וְלָא יָֽדְעִין מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דְאָמַר רִבִּי חֲנִינָה רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. רִבִּי יְהוּדָה כְדַעְתֵּיהּ. כְּמַה דְרִבִּי יְהוּדָה אָמַר תַּמָּן. נִיבוּל שָׁעָה נִיבוּל. כֵּן הוּא אָמַר הָכָא. צָרַת שָׁעָה צָרָת. הֲווֵי דוּ אָמַר. בְּסִיד שֶׁהוּא מוּתָּר בְּתוֹךְ הַמּוֹעֵד נֶחְלְקוּ. אֲבָל בְּסִיד שֶׁהוּא מוּתָּר לְאַחַר הַמּוֹעֵד אָסוּר. There, we have stated⁴⁸Mishnah Mo`ed qaṭan1:5 (in the Mishnah editions, 1:7.) Babli Mo`ed qaṭan9b.: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her⁴⁹On the semi-holidays which are the intermediate days of the Passover and Tabernacles holidays, one should not do what one can do before the holiday. Therefore one cannot get a haircut on the holidays and men cannot trim their beards. Rebbi Jehudah holds that a woman cannot get a beauty treatment in the form of a face mask of lime which will remove all facial hair and will make her cheeks more red by increased blood circulation. Since his name is attached to this prohibition while the others are stated anonymously it follows that the majority of the Sages hold that a woman can get such a treatment at any time.
It would seem that one should write נִיבּוּל as pi`el but since the Babli consistently has ניוול they must have heard the Galileans pronounce the word with a soft ב (which does not exclude that Galilean בּ also was pronounced v; cf. Berakhot 2:4:5" href="/Jerusalem_Talmud_Berakhot.2.4.5">Berakhot2:4 Note 167.).” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden⁵⁰Even for the Sages. While it is forbidden to marry on a holiday since the joy of holidays should not be mixed with the joy of marriage, a girl certainly can get engaged to be married on a holiday. The beauty treatment described was applied mainly to single girls to make them more marriageable. A treatment which terminates only after the holiday is a misuse of holiday time.. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here⁵¹In our Mishnah where he holds that the temporary pain the Gentile feels when repaying his debt is sufficient to wave the prohibition of commerce., temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden⁵²This therefore is not only R. Ḥanina’s opinion but stated practice..

אוּמָנִים יִשְׂרָאֵל שֶׁהָיוּ עוֹשִׂין עִם הַגּוֹי בָּאִידָן בְּתוֹךְ בֵּיתוֹ אָסוּר. בְּתוֹךְ בָּתֵּיהֶן מוּתָּר. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. בַּמֶּה דְּבָרִים אֲמוּרִים. בְּתָלושׁ מִן הַקַּרְקַע. אֲבָל בִּמְחוּבָּר לַקַּרְקַע אָסוּר. בְּעִיר אֲחֶרֶת בֵּין כָּךְ וּבֵין כָּךְ מוּתָּר. מָהוּ בֵּין כָּךְ וּבֵין כָּךְ מוּתָּר. בֵּין בְּתָלוּשׁ בֵּין בִּמְחוּבָּר בֵּין בְּשָׂכִיר בֵּין בְּקִיבּוֹלֶת. אָמַר רִבִּי לָא. בֵּין בְּתָלוּשׁ בֵּין בִּמְחוּבָּר וּבִלְבַד בְּקִיבּוֹלֶת. רִבִּי שִׁמְעוֹן בַּר כַּרְסָנָה בְשֵׁם רִבִּי אָחָא. בְּשַׁבָּת וּבְאֵבֶל וּבַעֲבוֹדָה זָרָה הֲלָכָה כְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. ⁵³A similar text in Tosephta 1:3. Jewish craftsmen working for a Gentile at that time, in his house it is forbidden, in their houses permitted. Rebbi Simeon ben Eleazar says, when has this been said? When it was cut from the ground, but as long as it is standing on the ground it is forbidden⁵⁴The Jewish agricultural worker cannot harvest for the Gentile’s celebration of his holiday. The Tosephta text reads differently: The Jewish worker cannot work if he is paid by the day but the craftsman who is paid as contractor can do anything he wants in his own house. In a similar statement (Shabbat.4a.1">Šabbat1, 4a l. 58) R. Simeon ben Eleazar holds that a Gentile contractor can work on a Jew’s contract in his house on the Sabbath, but not in the Jew’s house nor if he is paid for his time on the Sabbath.. In another town in any case it is permitted. What means “in any case it is permitted”? Whether cut or standing, whether hired or contracting. Rebbi La said, Whether cut or standing, but only in contracting. Rebbi Simeon ben Karsana in the name of Rebbi Aḥa, concerning Sabbath⁵⁴The Jewish agricultural worker cannot harvest for the Gentile’s celebration of his holiday. The Tosephta text reads differently: The Jewish worker cannot work if he is paid by the day but the craftsman who is paid as contractor can do anything he wants in his own house. In a similar statement (Shabbat.4a.1">Šabbat1, 4a l. 58) R. Simeon ben Eleazar holds that a Gentile contractor can work on a Jew’s contract in his house on the Sabbath, but not in the Jew’s house nor if he is paid for his time on the Sabbath., mourning⁵⁵There is no statement of R. Simeon ben Eleazar in the relevant Chapters of Yerushalmi Mo`ed qaṭan. According to Nachmanides (Milḥamot Hashem ad Alfasi Mo`ed qaṭan§1232) it refers to the baraita in the Babli Mo`ed qaṭan26b where R. Simeon ben Eleazar forbids invisible mending of garments torn at the news of the death of a close relative., and pagan worship practice follows Rebbi Simeon ben Eleazar.

חֲבֵרַייָא אָֽמְרֵי. טַעֲמֵיהּ דְּרִבִּי יִשְׁמָעֵאל מִשּׁוּם בְּרֵיהּ דְּמוֹעֲדָא. אָמַר רִבִּי בָּא. כֵּיוָן שֶׁהוּא יוֹדֵעַ שֶׁאָסוּר לָךְ לִישָּׂא וְלִיתֵּן עִמּוֹ הוּא מְמָעֵט בְּשִׂמְחַת אֵידוֹ. מַה מַפְקָה מִבֵּינֵיהוֹן. לִמְכּוֹר לוֹ דְּבָרִים שֶׁאֵינָן מִתְקַייְמִין. עַל דַּעַת חֲבֵרַייָא אָסוּר. עַל דַּעַת רִבִּי בָּא מוּתָּר. אָמַר רִבִּי יוּדָן. קִרְייָא מְסַייֵעַ לְמַה דְאָֽמְרֵי חֲבֵרַייָא. וּבְיוֹם֩ עֶשְׂרִ֨ים וְאַרְבָּעָ֜ה לַחוֹדֶשׁ הַשְּׁבִיעִי נֶֽאֶסְפ֤וּ בְנֵֽי־יִשְׂרָאֵל֙ בֵּצ֣וֹם וְּבְכִי וּבְשַׂקִּ֔ים וַֽאֲדָמָ֖ה עֲלֵיהֶֽם׃ וְלָמָּה לֹא אָמַר בְּעֶשְׂרִים וּשְׁלשָׁה. מִשׁוּם בְּרֵיהּ דְּמוֹעֲדָא. אִין נֵימַר דַּהֲוָה בְשׁוּבְתָא לֵית יְכִיל דְּאַתְּ מְחַשֵּׁב וְאַתְּ מַשְׁכַּח צוֹמָא רַבָּא בְּחַד בְּשׁוֹבָא. וּמַה בָהּ וְלֵית רִבִּי חוֹנִיָּה מֵיקַל לְמָאן דִּמְעַבֵּר לֵיהּ מִן אַתְרֵיהּ. אָמַר רִבִּי יוֹחָנָן בַּר מַדְייָא. אֲנָא חֲשַׁב יָתָהּ וְלָא הֲוָה בְשׁוּבְתָא. The colleagues say, the reason of Rebbi Ismael is because of the holiday’s son⁵⁶The day after the holiday which in Jewish custom is a day where mourning and fasting are forbidden. It is presumed that Gentiles follow a similar custom.. Rebbi Abba said, because he knows that it is forbidden to you to trade with him, he reduces the enjoyment of his holiday⁵⁷This assumes that Jews are dominant in trade. If the Gentile cannot replenish his stock after the holiday, he will use it sparingly and thereby refrain from any exuberant celebration.. What is the difference between them? To sell them things which do not keep. In the opinion of the colleagues it is forbidden. In the opinion of Rebbi Abba it is allowed⁵⁸In the opinion of the colleagues all commerce is forbidden on the day following a holiday. In the opinion of R. Abba (in the Babli 6b R. Simeon ben Laqish supported by a baraita) one may sell perishable items on that day since the Gentile could not have bought them before and their availability will not influence the Gentile’s behavior on his holiday.. Rebbi Yudan said, a verse supports what the colleagues said. On the twenty-fourth day of the seventh month the sons of Israel assembled in fasting, and crying, and in sackcloth, and dirt on them⁵⁹Nehemiah.9.1">Neh. 9:1. Words not appearing in MT are underlined.. Why does it not say, on the twenty-third? Because of the holiday’s son. If you want to say because that was on a Sabbath, you cannot do this, because then the Great Fast would have been on a Sunday⁶⁰In the Seventh month, the first is New Year’s Day, the tenth is the Day of Atonement, and days 15–22 are Tabernacles. Nehemiah refrained from calling a fast day on the day after the holiday; this dates the observance of the “holiday’s son” at least to Nehemiah, unless it was impossible to call a fast day because the 23^rd was a Sabbath. But then the 15^th and the 1^st would have been Fridays and the day of Atonement a Sunday. Since it is assumed that Nehemiah followed rabbinic rules one also assumes that as head of the rabbinic establishment of his time he would have manipulated the calendar to avoid this situation when one could not cook for a big meal before the fast (as the rabbinic calendar also is manipulated to avoid the fast on a Friday when one could not cook for breaking the fast.) (A similar argument is rejected by Tosafot in Roš Haššanah19b s. v. מימות; one must assume that the author was ignorant of this paragraph in the Yerushalmi.). And what about this? Does not Rebbi Onias make light of him who would move it from its place⁶¹An Amora of the first generation; in Halakhah 3:1 he is called R. Ḥanina from Hauran. He was a member of the committee of the Academy of Tiberias which fixed the calendar after Rebbi’s death and opposed all manipulations not justified by astronomical facts.? Rebbi Joḥanan ben Madia said, I computed it and it was not on a Sabbath.