Jerusalem_Talmud_Beitzah.1.5.4-6.3

1:5

משנה: זִימֵּן שְׁחוֹרִים וּמָצָא לְבָנִים לְבָנִים וּמָצָא שְׁחוֹרִים שְׁנַיִם וּמָצָא שְׁלֹשָׁה אֲסוּרִין. שְׁלֹשָׁה וּמָצָא שְׁנַיִם מוּתָּרִין. בְּתוֹךְ הַקֵּן וּמָצָא לִפְנֵי הַקֵּן אֲסוּרִין. וְאִם אֵין שָׁם אֶלָּא הֵם הֲרֵי אֵלּוּ מוּתָּרִין: MISHNAH: If he prepared¹⁴⁰This Mishnah is a continuation of the preceding one. If he designated certain pigeons but the ones available clearly are different, the new birds are muqṣeh. black ones and found white ones, white ones and found black ones, two and found three, they are forbidden¹⁴¹If he designated two and found three, if the third is not clearly distinct from the other two it is impossible to know which is available and which is not.. Three and found two, they are permitted¹⁴²We argue that one left, not that all three left and two new ones took up residence there.. Inside the nest and he found outside the nest they are forbidden, but if there are no others around they are permitted¹⁴³If the designated birds were chicks unable to fly and only these chicks were around, it does not matter where they are found in the neighborhood of the dovecote, even if other dovecotes are not too far away..

הלכה: מַתְנִיתָה דְרִבִּי. דְּתַנֵּי. מָאתַיִם וּמָצָא מְנָא. (הַמְּנָה נוּטֶָּל) [מְנָה מוּנַח וּמְנָה מוּטָּל]. דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִים. חוּלִין. תַּמָּן תַּנִּינָן. הָאוֹמֵר לִבְנוֹ. מַעֲשֵׂר שֵׁינִי בְּזָוִית זוֹ. וּמָצָא בְזָוִית אַחֶרֶת. הֲרֵי אֵילּוּ חוּלִין. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. דִּרִבִּי הִיא. דְּתַנֵּי. מָאתַיִם וּמָצָא מְנָא. (הַמְּנָה נוּטָּל) [מְנָה מוּנַח וּמְנָה מוּטָּל]. דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִים. חוּלִין. חָזַר וְאָמַר. דִּבְרֵי הַכֹּל הִיא. שַׁנְיָיא בַגּוֹזָלִים שֶׁדַּרְכָּן לִפְרוֹחַ. וְהָא תַנָּא רִבִּי חֲלַפְתָּא בַּר שָׁאוּל. הוּא הַדָּבָר בַּגּוֹזָלִים הוּא הַדָּבָר בַּבֵּצִים. הֲוֵי דִּרִבִּי הִיא. אָמַר רִבִּי יוֹסֵה. תַּמָּן. אָבִיו הִנִּיחַ וּבְנוֹ מָצָא. בְּרַם הָכָא. הוּא הִנִּיחַ הוּא מָצָא. רִבִּי בָּא בַּר כֹּהֵן אָמַר קוֹמֵי רִבִּי יֹסֵה בְשֵׁם רִבִּי אָחָא. הוֹרֵי רִבִּי בָּא בַּר זַבְדָּא בְמַעֲשֵׂר שֵׁינִי כְּהָדָא דְרִבִּי. HALAKHAH: [5]: The Mishnah is Rebbi’s¹⁴⁴The statement that if three chicks are selected but only two found, that we presume that one flew away, but not that all three flew away and these are new ones., as it was stated¹⁴⁵Tosephta Ma`aser Šeni 5:7, Babli 10b. The entire paragraph is in Ma`aser Šeni 4:9 (Notes 160–166) with the quotes changed as appropriate.: “200 and he found a mina, (the mina was taken away) [a mina was deposited and a mina taken away]¹⁴⁶The corrector’s text is the Babli’s and the Tosephta’s; it should be deleted. The scribe’s text in parentheses is confirmed by Gand the parallel in Ma`aser Šeni., the words of Rebbi. But the Sages are saying, it is profane.¹⁴⁷Rebbi holds that if a smaller amount is found it is the remainder of the original dedicated amount. The Sages hold that if money was set aside for Second Tithe and the exact amount was not recovered, it is different money and never dedicated. They must hold that if three chicks were selected but only two found, these are forbidden as never selected.” There, we have stated¹⁴⁸Mishnah Ma`aser Šeni 4:12 (Note 146).: “If somebody said to his son, ‘Second Tithe is in that corner’ but he found it in another corner, that is profane.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated¹⁴⁵Tosephta Ma`aser Šeni 5:7, Babli 10b. The entire paragraph is in Ma`aser Šeni 4:9 (Notes 160–166) with the quotes changed as appropriate.: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly¹⁴⁹Babli 10b, as final opinion. In this opinion, the two cases are not comparable.. But did not Rebbi Ḥalaphta ben Shaul state, the same rule applies to pigeon chicks and to eggs¹⁵⁰If on the eve of the holiday he found a number of eggs and instead of taking them away he declared them food for the holiday, but then the next morning he found a different number.? Therefore, it is Rebbi’s. There, his father put it there and he found, here, his he put it there and he found it¹⁵¹This would be a different reason to find the two cases not comparable.. Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda instructed according to Rebbi for Second Tithe¹⁵²While the two cases are not comparable, they follow parallel rules..

אָמַר רִבִּי יוּדָן. הָדָא דְאַתְּ אָמַר. בְּשֶׁהָיוּ שָׁם שְׁתֵּי קִינִּים. אֲבָל אִם אֵין שָׁם אֶלָּא קַן אֶחָד לֹא בְדָא. וְהָא תַנִּינָן. אִם אֵין שָׁם אֶלָּא הֵן הֲרֵי אֵילּוּ מוּתָּרִין. [אָמַר רִבִּי יוֹסֵי בַּר בּוּן.] בְּשֶׁאֵין שָׁם אֶלָּא גוֹזָל אֶחָד בִּלְבַד. [קַן אַחַת שְׁחוֹרִים בִּלְבַד.] Rebbi Yudan said, this¹⁵³Discussion of the statement in the Mishnah that if chicks are forbidden who could not fly when designated in the dovecote and then found in front if the dovecote. is only if there were there two broods. But if only one brood is there it does not apply¹⁵⁴If there is no probability that these may be from another place.. But did we not state, “if there are no others around they are permitted”¹⁵⁵Is not R. Yudan’s statement that of the Mishnah?? [Rebbi Yose bar Abun said,]¹⁵⁶The corrector’s additions in parentheses are without bases in the sources and have to be deleted. if there only is a single chick available¹⁵⁷One might interpret the Mishnah as permitting the use only if there is only one chick and the identity is guaranteed. But following R. Yudan it is sufficient if there is only one brood, even if only part of the chicks are designated as food. Differently in the Babli 11a.. [Only one brood of black ones.]¹⁵⁶The corrector’s additions in parentheses are without bases in the sources and have to be deleted.

שְׁמוּאֵל אָמַר. הַמְּלָחֵם אֵת הַתְּרִיסִין בְּיוֹם טוֹב חַיָיב מִשּׁוּם בּוֹנֶה. וְקַשְׁיָא. דָּבָר שֶׁאִילּוּ עֲשָׂאוֹ בַּשַּׁבָּת חַיָיב חַטָּאת. בֵּית הִלֵּל מַתִּירִין אַף לְהַחֲזִיר. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי יוֹחָנָן. הִתִּירוּ סוֹפוֹ מִפְּנֵי תְחִילָּתוֹ. שֶׁאִם אוֹמֵר אַתְּ לוֹ שֶׁלֹּא יַחֲזִיר אַף הוּא אֵינוֹ פּוֹתֵחַ. וְלֹא יִפְתַּח. אַף הוּא מְמָעֵט בְּשִׂמְחַת יוֹם טוֹב. אָמַר רִבִּי אָחָא. מַחֲזִיר. וּבִלְבַד שֶׁלֹּא יַחֲזִיר כָּל צוֹרְכוֹ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בְּשֶׁאֵין שָׁם פֶּתַח. אֲבָל יֵשׁ שָׁם פֶּתַח מִשְׁתַּמֵּשׁ דֶּרֶךְ הַפֶּתַח. ¹⁶²While this text belongs here it also is found in Šabbat 12, Notes 39–44. Samuel said, anybody who tightly closes the shutters¹⁶³Greek θυρίς “shield, armor”. on the holiday is liable because of building. This is difficult. Something which if it was done on the Sabbath makes him liable for a purification sacrifice¹⁶⁴Following Samuel. the House of Hillel permit to restore¹⁶⁵On the holiday.? Rebbi Ḥanania in the name of Rebbi Joḥanan: They permitted the end because of the start. For if you say that he cannot put them back he will not open. Don’t let him open! Then he detracts from the enjoyment of the holiday. Rebbi Aḥa said, he may put them back on condition that he not restore completely¹⁶⁶Then the work is not professional and comparable to writing with the back of one’s hand.. Rebbi Yose ben Rebbi Abun said, if there is no door there. But if there is a door he uses the door¹⁶⁷If customers can have access to the store without the owner removing the shutters, the House of Hillel will agree that the emergency permit is not valid..

1:6

משנה: בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹטְלִין אֶת הָעֱלִי לְקַצֵּב עָלָיו בָּשָׂר. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹתְנִין אֶת הָעוֹר לִפְנֵי הַדְּרִיסָה וְלֹא יַגְבִּיהֶנּוּ אֶלָּא אִם כֵּן יֵשׁ עָלָיו בָּשָׂר וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים אֵין מְסַלְּקִין אֶת הַתְּרִיסִין בְּיוֹם טוֹב וּבֵית הִלֵּל מַתִּירִין אַף לְהַחֲזִיר. MISHNAH: The House of Shammai say that one may not take the pestle¹⁵⁸Or any other implement whose common use is not for the preparation of food. to cut meat on it, but the House of Hillel permit. The House of Shammai say that one may not give the hide to be trampled on¹⁵⁹Hides of animals slaughtered as food on the holiday are raw material for the manufacture of leather. The House of Shammai hold that hides stripped of all the meat are industrial material and muqṣeh on the holiday. The House of Hillel hold that (almost) nothing becomes muqṣeh it it was not so at the start of the holiday. In this version of the Mishnah the hides may not be brought to the workplace. nor lift it¹⁶⁰Or otherwise move them while muqṣeh. unless meat was left on it, but the House of Hillel permit. The House of Shammai say that one may not remove the shutters¹⁶¹Grocery stores usually were shuttered by iron plated movable on hinges; opening the store meant turning the shutters into horizontal sale platforms. Since the grocer may give on credit spices or other food items to housewives whose supply did run out on the holiday, the House of Hillel encourage this by letting the grocer lock his store on the holiday.
In the Babli, the independent Mishnah mss., and as quote in G,the sentence about the shutters is first in the Mishnah. Since this sentence is discussed first in the Halakhah, it seems clear that the order of the items in the Mishnah of the editio princeps, which is not from the ms., is an aberration. but the House of Hillel permit even to return them.

הלכה: [בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹטְלִין אֶת הָעֱלִי לְקַצֵּב עָלָיו בָּשָׂר. וּבֵית הִלֵּל מַתִּירִין.] הָא שֶׁלֹּא לְקַצֵּב עָלָיו בָּשָׂר אָסוּר. הָדָא הִיא דְאָמַר רִבִּי (בָּא) חִינְנָה בַּר שְׁלֶמְיָה בְשֵׁם רַב. מוֹדִין חֲכָמִים לְרִבִּי נְחֶמְיָה בְּזַיָירָה וּמְזוֹרָה וּבוּכְנָה. בְּזַיָירָה. דּוּ עֲצַר בֵּיהּ. וּמְזוֹרָה. דּוּ חֲבַט בֵּיהּ. וּבוּכְנָה. דּוּ כָתַת בֵּיהּ. HALAKHAH: [“The House of Shammai say that one may not take the pestle¹⁵⁸Or any other implement whose common use is not for the preparation of food. to cut meat on it, but the House of Hillel permit.”] Therefore, not to cut meat on it is forbidden¹⁶⁸Work tools may be used on the holiday only for preparation of food; otherwise they remain muqṣeh.. This is what ¹⁶⁹The remainder of the text here is from Šabbat 17, Notes 48–50. R. Nehemiah states there that while the general rule is that implements may be moved and used on Sabbath and holiday, tools of trade may be used only for a direct need of the day. Rebbi (Abba,)¹⁷⁰Unjustified deletion by the corrector; the name is confirmed by both parallel sources. Ḥinena bar Shelemiah in the name of Rav said: The Sages agree with Rebbi Neḥemiah about the press, the plank, and the mace; the press with which he presses, the plank on which one beats them, the mace with which he smashes them¹⁷¹The items mentioned all belong to the wine press and represent considerable investment. The mace is used to mash grapes on the plank put over the vat in the wine press..

[בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹתְנִין אֶת הָעוֹר.] שָׁוִין שֶׁלֹּא יְגָרְדֶנּוּ. מָה אֲנָן קַיָימִין. אִם בִּמְחובָּר לוֹ. כְגוּפוֹ הוּא. אִם בְּפָרוּשׁ. הָדָא הִיא דְאָמַר רִבִּי יַעֲקֹב בַּר אָחָא חִינְנָא קַרְתָּחַיָיה בְשֵׁם רִבִּי הוֹשַׁעְיָה. דִּיסִיקִיָּא שְׁיֵּשׁ בְּתוֹכָהּ מָעוֹת. נוֹתֵן עָלֶיהָ כִכָּר וּמְטַלְטְלָהּ. כְּהָדָא אַנְטִיכֵי נַפְלַת עַל רִבִּי יִרְמְיָה בְשׁוּבְתָא. וְחָשְׁבוּן עָלֶיהָ וְרִימוּנָהּ. לֹא שֶׁהֲלָכָה כְרִבִּי הוֹשַׁעְיָה אֶלָּא בְגִין רִבִּי יִרְמְיָה דְלָא יְסַכֵּן. שָׁוִין שֶׁלֹּא יְמַלְּחֶנּוּ. תַּנֵּי. אֲבָל הוּא מוֹלֵחַ עָלָיו בָּשָׂר לִצְלִי. חֲבֵרַיָיא בְשֵׁם רַב. מוֹלֵחַ הוּא אָדָם דָּבָר מְרוּבֶּה. אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לוֹכַל מִמֶּנּוּ אֶלָּא דָּבָר מְמוּעָט. רִבִּי אָחָא בְשֵׁם רַב. מוֹלֵחַ וּמַעֲרִים מוֹלֵחַ וּמַעֲרִים. מְלַח הָכָא וּמְלַח הָכָא. עַד דּוּ מְלַח כּוּלֵּיהּ. [“The House of Shammai say that one may not give the hide.”] They agree that one may not scrape it¹⁷²Hide which becomes available on the holiday may not be scraped clean from meat fibers; this would be professional preparation for tanning.. Where do we hold? If it is connected to it, it is part of its body¹⁷³When the House of Shammai ask that a piece of meat be on the hide, they could not mean that the meat be still fully connected to the hide since then their statement would be obvious.. If separated, ¹⁷⁴This statement is from Šabbat 16, Notes 79–80. it parallels what Rebbi Jacob bar Aḥa said, Ḥinena from Cartagena in the name of Rebbi Hoshaia: On a saddle bag¹⁷⁵Greek δισάκκιον. Literally “double bag”. full of coins one puts a loaf and may move it¹⁷⁶While the saddle bag is muqṣeh,anything muqṣeh may be moved if it serves as a basis for something which may be moved. Babli Šabbat 142b.. As the following: an Antiochene cooking vessel fell on Rebbi Jeremiah on the Sabbath; they thought about it¹⁷⁷Since cooking is forbidden on the Sabbath, a cooking vessel may not be moved unless the intention is for some use which is legitimate on the Sabbath. and lifted it. Not that practice follows Rebbi Hoshaia but that Rebbi Jeremiah should not be endangered. They agree that one may not salt it. It was stated: but he might salt meat on it to roast¹⁷⁸Salting the hide is the first step in the tanning process; as such it is forbidden on the holiday. But since cooking is permitted, the hide may be used as table on which meat is salted before it is roasted. Babli 11a.. The colleagues in the name of Rav: A person may salt a large quantity even though he will be able to eat form it only a small quantity. Rebbi Aḥa in the name of Rav: One salts cunningly, and salts cunningly; he salts here and salts there until he salted everything¹⁷⁹The cunning is that one spreads out the salting process and moves from place to place on the hide until every place has been salted. This is an approved circumvention of the holiday rules to encourage people to eat meat on the holiday, which in absence of refrigeration has to be fresh. Babli 11b..

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